A
DISCOURSE
OF
REPENTANCE
.
S.
Matth
.
4.17
.
From
that
time
Jesus
began
to
preach
,
and
to
say
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
.
THAT
Repentance
is
absolutely
necessary
to
secure
every
Man's
Future
Happiness
,
will
be
denied
by
no
sober
Christian
.
And
that
it
is
the
best
way
to
remove
or
prevent
present
and
publick
Calamities
,
is
also
believed
by
as
many
as
give
credit
to
the
Sacred
Oracles
:
For
there
Sinners
are
excited
to
Repentance
,
that
so
they
might
escape
Divine
Vengeance
:
And
there
also
so
are
Records
of
both
Princes
and
People
,
who
by
this
have
diverted
God's
Judgments
from
them
,
and
been
saved
from
utter
Desolation
.
On
both
these
accounts
,
I
think
fit
at
this
time
to
put
you
in
remembrance
of
a
thing
so
good
and
so
necessary
.
In
which
,
if
by
plain
Discourse
I
can
assist
you
,
I
shall
think
I
have
helped
forward
the
Work
of
your
Salvation
,
and
also
contributed
to
the
Peace
and
Welfare
of
our
Native
Country
;
which
ought
to
be
every
ones
Care
and
Concern
in
his
Place
and
State
at
all
times
,
especially
such
as
this
.
My
Discourse
shall
proceed
in
this
method
.
I.
I
will
give
some
account
of
the
Expressions
that
are
in
the
Text
.
II
.
Propound
the
notion
of
Repentance
,
and
shew
what
that
is
to
which
our
Saviour
here
exhorts
;
and
shew
some
of
those
Mistakes
in
which
Men
are
about
it
.
III
.
I
will
lay
before
you
the
Reasons
and
Grounds
of
it
in
general
,
and
particularly
such
as
are
couched
in
these
words
,
For
the
Kingdom
of
Heaven
,
&c.
IV
.
We
will
more
particularly
consider
who
are
the
Persons
that
ought
to
Repent
,
and
of
what
,
and
when
,
and
how
long
,
and
what
Encouragements
and
Motives
,
what
Helps
they
have
so
to
do
.
Of
all
which
I
shall
make
a
particular
Application
to
our selves
of
this
Church
and
Kingdom
.
1.
I
begin
with
the
first
,
〈◇〉
:
First
Explication
of
the
Text
.
This
Word
,
if
we
consider
it
in
its
Original
,
signifies
an
after-mind
,
or
second
Thoughts
;
which
because
they
commonly
differ
from
,
and
are
wiser
and
better
than
the
first
;
therefore
the
Word
is
used
to
signifie
the
being
of
another
and
a
better
mind
than
we
were
before
.
And
because
the
most
signal
Instance
of
our
Wisdom
or
Folly
is
in
our
obeying
or
transgressing
the
Law
of
God
;
therefore
is
this
Word
almost
appropriated
to
this
Thing
.
And
we
are
then
said
to
repent
,
when
we
return
to
such
a
Mind
,
and
recover
such
Thoughts
of
our
Actions
,
as
to
judge
that
we
did
amiss
,
and
otherwise
than
we
ought
,
when
we
did
that
which
was
Evil
,
or
omitted
that
which
was
Good
;
i.e.
e
.
when
we
violated
the
Law
of
God
,
who
alway
requires
us
to
do
Good
,
and
to
abstain
from
Evil
.
This
must
also
be
considered
,
that
these
Thoughts
being
about
Good
or
Evil
,
must
be
accompanied
with
Affections
,
and
our
Will
be
moved
by
an
Understanding
of
such
Matters
.
Hence
it
is
,
that
by
this
Word
is
denoted
a
Change
in
the
Will
and
Affections
,
as
well
as
in
the
Understanding
and
Thoughts
:
And
not
only
this
,
but
also
the
Actions
that
flow
from
the
Will
thus
determin'd
,
are
understood
to
be
changed
by
Repentance
,
at
least
in
the
Scripture-use
of
that
Word
.
For
in
the
Scripture
(
there
being
a
great
scarcity
of
Words
among
the
Jews
)
one
Word
has
many
Significations
,
and
in
that
more
than
in
other
Languages
.
Words
are
very
complex
and
comprehensive
,
taking
in
both
the
Cause
,
and
the
Effect
:
as
in
this
Instance
before
us
,
Repent
:
which
Word
signifies
not
only
the
Change
of
the
Mind
,
and
of
the
Will
,
and
Affections
,
but
also
of
the
Practice
and
Actions
for
the
better
.
Our
English
Word
,
which
we
derive
from
the
French
,
in
its
Origination
denotes
the
same
with
the
Greek
,
and
is
of
the
same
Import
in
its
Use
.
For
Repenting
is
to
think
again
,
or
a
second
time
to
consider
.
And
as
re
sometimes
signifies
in
our
Language
,
it
may
denote
to
Unthink
.
Thus
much
for
the
Word
Repent
.
The
Phrase
that
follows
is
more
Jewish
—
the
Kingdom
of
Heaven
is
at
hand
;
or
has
approached
,
or
drawn
near
.
By
the
Kingdom
of
Heaven
is
generally
and
truly
understood
the
Dispensation
of
the
Messiah
;
or
the
Administration
of
Things
under
,
and
by
the
Son
of
God
.
This
Phrase
is
supposed
to
be
taken
out
of
Dan
.
2.44
.
In
those
Days
shall
the
God
of
Heaven
set
up
a
Kingdom
which
shall
never
be
destroyed
,
Chap.
7.
v.
14
,
&c.
This
is
promiscuously
called
the
Kingdom
of
God
and
of
Heaven
.
Which
may
very
well
be
,
because
Heaven
is
one
of
the
Names
by
which
the
Jews
call
God
:
Dan.
4.26
.
that
the
Heavens
do
rule
;
i.e.
that
he
who
rules
in
the
Heavens
,
rules
in
the
Earth
also
.
Also
because
Gods
Administration
or
Government
by
Christ
,
is
such
as
he
uses
in
Heaven
,
where
his
Kingdom
is
more
conspicuous
and
visible
than
here
it
is
.
For
on
Earth
his
Officers
and
Deputies
do
too
too
often
neglect
their
trust
,
and
are
guilty
of
Male-administration
,
nay
,
and
become
Rebels
against
their
Supreme
Lord
,
and
joyn
with
his
grand
Enemy
,
that
Arch-Traitor
and
Rebel
,
the
Devil
,
who
is
therefore
call'd
the
God
of
this
World
,
and
the
Prince
of
the
Power
of
the
Air
.
This
obscures
and
opposes
God's
Government
in
Earth
:
But
it
is
not
so
in
Heaven
,
where
his
Laws
are
constantly
obeyed
,
where
there
has
been
no
Faction
nor
Rebellion
since
the
first
of
ambitious
and
ill-busied
Spirits
,
who
kept
not
their
own
Station
and
proper
Place
.
This
then
I
understand
to
be
the
Reason
why
the
Gospel-dispensation
,
or
the
Administration
of
Things
by
the
Messiah
,
is
called
the
Kingdom
of
Heaven
;
because
we
who
are
Christians
have
the
same
Soveraign
Lord
,
and
the
very
same
Laws
,
the
same
Protection
and
Aid
,
the
same
Rewards
which
they
have
there
;
and
the
same
Punishments
are
inflicted
on
us
when
we
transgress
(
for
the
Kind
)
which
were
on
them
.
He
who
is
Soveraign
Lord
over
the
Angels
of
Heaven
,
is
our
Supreme
Lord
here
on
Earth
.
And
the
Laws
of
Faith
and
Hope
in
God
,
of
Love
to
him
,
and
of
Good-Will
to
our
Fellow-Creatures
,
of
Humility
,
and
Modesty
,
and
Purity
in
the
Government
of
our selves
,
are
the
very
same
Laws
which
are
given
to
the
highest
Angels
of
Glory
.
And
inward
Peace
and
Satisfaction
,
Joy
,
and
Exultancy
of
Spirit
,
Advancement
towards
greater
Perfection
,
are
the
Consequents
and
natural
Rewards
of
their
doing
well
,
as
they
are
of
ours
.
They
also
live
under
the
Influences
,
and
receive
the
Assistances
of
the
Holy
Spirit
,
as
we
do
.
It
may
well
be
call'd
the
Kingdom
of
Heaven
,
which
is
for
substance
the
very
same
that
is
there
.
On
this
account
St.
Paul
saith
,
Phil
.
3.20
.
〈◇〉
,
i
.
e
.
We
are
Citizens
of
of
Heaven
—
belong
to
the
Heavenly
Polity
—
And
may
well
esteem
our selves
Strangers
and
Foreigners
on
Earth
,
living
by
the
Laws
of
another
Country
,
—
and
seeking
for
that
other
City
,
to
which
,
by
their
Life
and
Being
,
they
declare
that
they
do
belong
.
Let
me
add
only
this
to
what
I
have
said
,
That
as
the
Dispensation
under
the
Messias
,
is
called
the
Kingdom
of
Heaven
in
general
;
so
more
particularly
,
when
there
was
any
clearer
Manifestation
made
of
the
Divine
Power
and
Wisdom
,
by
which
Things
are
governed
in
Heaven
,
this
Expression
was
peculiarly
appropriated
to
that
;
so
Matth
.
26.29
.
till
I
drink
it
new
with
you
in
the
Kingdom
of
Heaven
—
which
learned
Men
do
with
great
Probability
refer
to
the
time
after
the
Resurrection
;
i.e.
e
.
when
the
Divine
Power
and
Justice
shall
manifest
it self
by
the
Resurrection
of
Christ
,
as
it
does
in
Heaven
—
And
so
this
Phrase
sometimes
refers
to
the
Destruction
of
Jerusalem
,
Mat
.
26.28
.
There
are
some
standing
here
,
which
shall
not
taste
of
Death
,
till
they
see
the
Son
of
Man
coming
in
his
Kingdom
;
i.e.
till
the
Power
and
Justice
of
God
,
which
are
so
conspicuous
in
Heaven
,
shall
appear
in
throwing
down
the
Enemies
of
God's
Truth
,
and
all
that
makes
Opposition
against
the
Designs
of
Divine
Goodness
and
Wisdom
,
as
the
Jews
did
.
And
this
may
suffice
for
an
account
of
that
Phrase
,
the
Kingdom
of
Heaven
.
We
may
receive
farther
Light
into
this
Exhortation
of
our
Saviour
,
by
considering
the
particular
Occasion
of
his
using
it
.
Now
it
is
to
be
observed
,
that
all
his
Discourses
and
Sayings
had
peculiar
Reference
to
some
Doctrines
of
the
Jews
;
which
were
either
the
very
same
which
he
taught
;
and
so
he
took
that
Advantage
to
perswade
them
of
the
Truth
of
what
he
said
;
or
else
they
were
directly
contrary
—
so
,
Blessed
are
the
Poor
—
they
that
mourn
,
&c.
By
these
and
such
like
Paradoxes
he
endeavoured
to
excite
their
Attention
,
and
confute
their
Mistakes
,
and
remove
those
Prejudices
they
were
under
;
or
else
his
Doctrine
referred
to
their
Practices
.
The
Doctrine
of
Repentance
was
on
all
these
Accounts
preached
by
our
Saviour
unto
the
Jews
.
For
,
first
,
It
was
an
Opinion
amongst
them
,
that
Repentance
must
usher
in
the
Messiah
.
Secondly
,
yet
the
Pharisees
seemed
to
think
,
that
they
needed
no
Repentance
,
they
were
Righteous
;
such
as
our
Saviour
saith
needed
not
;
i.e.
e
.
thought
they
needed
no
Repentance
;
they
were
not
Sinners
as
other
Men
.
Now
to
remove
this
false
Prejudice
,
and
to
engage
them
to
a
Practice
,
which
they
dangerously
neglected
,
He
preaches
to
them
this
Doctrine
of
Repentance
.
Of
this
I
now
proceed
to
give
an
Account
what
it
is
,
which
was
the
second
thing
I
propounded
to
do
.
The
Account
I
intend
,
The
true
Nature
of
Repentance
explained
.
shall
be
of
that
Repentance
,
which
the
Scripture
calls
Repentance
unto
Life
;
Acts
11.18
.
and
to
Salvation
,
2
Cor
.
7.10
.
such
Repentance
as
whosoever
has
,
shall
be
pardoned
;
and
he
with
whom
it
is
not
found
,
shall
not
receive
the
Remission
of
his
Sins
.
Of
this
Repentance
,
Description
of
it
in
general
.
I
give
this
Description
.
It
is
such
an
Hatred
of
that
Sin
which
I
formerly
loved
,
and
lived
in
,
and
of
all
known
Sins
whatsoever
;
as
arising
from
the
Conviction
of
the
Evil
,
takes
me
off
from
the
Practice
of
it
for
ever
.
Again
;
It
is
such
a
Love
of
that
Vertue
to
which
before
I
had
a
Dislike
,
and
of
all
known
Vertues
whatsoever
,
as
proceeding
from
an
Understanding
of
its
Goodness
,
engages
me
in
the
Course
,
and
to
the
End
of
my
Life
,
to
the
performance
of
it
.
This
I
take
to
be
that
Repentance
to
which
the
Gospel
promises
pardon
of
Sins
,
and
eternal
Life
;
which
whosoever
has
,
shall
be
saved
.
For
a
more
full
and
clear
Understanding
of
this
,
we
may
take
notice
of
the
following
Particulars
,
which
I
therefore
mention
,
because
it
is
of
great
Moment
for
every
one
to
have
a
very
distinct
Knowledg
of
so
great
and
necessary
a
Duty
as
Repentance
is
.
1.
It
's
Parts
,
Negative
and
Positive
.
It
consists
of
two
Parts
,
Negative
and
Positive
.
The
Scripture
enjoyns
both
,
ceasing
to
do
evil
,
and
learning
to
do
well
,
as
necessary
in
order
to
our
Acceptance
with
God
.
And
assuredly
,
though
a
Man
should
abstain
from
all
Evil
,
yet
if
he
do
no
Good
,
he
shall
fall
short
of
Happiness
:
however
,
he
may
escape
some
of
the
Torments
of
Hell
,
yet
he
will
not
all
.
He
must
undergo
the
Poena
damni
,
though
he
may
be
freed
from
the
Poena
sensus
;
though
he
may
in
some
sort
be
delivered
from
Hell
,
yet
he
shall
not
be
exalted
to
Heaven
,
unless
he
do
the
good
he
sormerly
neglected
,
as
well
as
eschew
the
evil
he
before
lived
in
.
2.
It
's
chief
Ingredients
Hatred
of
Sin
,
Love
of
Goodness
.
Repentance
denotes
an
Hatred
of
Sin
—
and
a
Love
of
Goodness
:
These
are
the
most
essential
,
and
as
I
may
say
,
formal
and
constitutive
Parts
of
it
;
the
very
Nature
and
Perfection
of
it
.
All
that
is
short
of
these
,
is
short
of
Repentance
unto
Salvation
.
And
where
ever
these
are
,
all
that
the
Scripture
calls
Repentance
,
is
implyed
in
them
,
will
certainly
follow
them
.
All
Knowledge
,
and
Conviction
,
Sorrow
and
Shame
,
Fear
and
Dread
,
all
Remorse
and
Anguish
,
which
Men
may
have
for
Sin
,
if
Hatred
of
that
Sin
do
not
accompany
,
if
there
be
a
secret
Love
and
Liking
of
it
,
all
this
does
not
amount
to
Repentance
.
Nay
,
though
we
should
part
from
it
,
yet
if
we
inwardly
approve
and
wish
that
we
might
do
it
,
we
cannot
be
said
to
repent
of
it
:
Therefore
David
every
where
speaks
of
his
Hatred
,
and
Abhorrence
of
evil
Ways
.
And
those
that
loved
God
,
are
called
upon
to
hate
Evil
.
'T
is
not
sufficient
that
we
abstain
from
it
,
but
we
must
also
hate
it
.
Again
;
't
is
not
sufficient
that
we
know
,
and
do
that
which
is
good
,
but
it
is
necessary
that
we
love
it
also
;
that
we
do
it
willingly
,
and
out
of
Choice
,
with
Consent
,
and
out
of
Liking
.
For
nothing
short
of
,
nothing
without
this
,
ought
to
be
looked
on
,
as
that
Change
of
Mind
to
which
God
has
promised
Remission
of
Sins
,
and
Eternal
Life
.
And
where
ever
this
Hatred
of
Sin
,
and
Love
of
Vertue
is
,
it
will
produce
all
those
Effects
;
and
does
suppose
or
cause
all
those
things
in
us
,
which
the
Scriptures
attribute
to
Repentance
.
If
we
truly
hate
Sin
,
we
shall
be
sorry
for
what
we
our selves
,
or
others
have
done
,
and
be
ashamed
of
it
:
we
shall
confess
our
Sins
,
accuse
,
and
take
Vengeance
of
our selves
,
deprecate
God's
Judgments
,
and
sue
for
his
Pardon
for
what
is
past
.
We
shall
break
off
the
Course
of
sinning
for
the
present
,
abstain
from
all
Appearances
of
it
,
do
the
contrary
:
and
for
the
Future
we
shall
take
up
full
and
firm
Resolutions
to
avoid
it
.
Where
there
is
a
true
and
hearty
Hatred
and
Abhorrence
of
Sin
,
these
Things
which
are
Parts
or
Effects
of
Repentance
will
follow
;
they
cannot
be
separated
.
The
same
may
be
said
of
the
Love
of
Goodness
.
It
's
needless
to
be
particular
;
I
will
only
observe
,
that
David
does
not
only
speak
of
his
keeping
the
Commandments
,
but
of
his
loving
them
;
Psal
.
119.
v.
97.
O
how
love
I
thy
Law
!
v.
165.
great
Peace
have
they
that
love
thy
Law
.
If
they
did
it
,
and
did
not
love
it
withal
,
they
could
not
have
great
Peace
.
Both
the
Prophets
and
the
Apostles
call
for
this
,
Amos
5.15
.
Hate
the
Evil
,
and
love
the
Good
.
Rom.
12.9
.
Abhor
that
which
is
Evil
,
cleave
to
that
which
is
Good
.
The
Sum
of
what
I
have
said
,
or
would
farther
say
in
this
Matter
,
is
,
That
the
other
Things
which
integrate
or
make
up
Repentance
,
will
not
be
where
this
Hatred
of
Sin
,
and
Love
of
Vertue
are
not
;
or
if
they
should
be
,
yet
they
would
be
of
no
Avail
nor
Account
without
them
:
No
Opinion
or
Judgment
,
no
Sorrow
,
or
any
other
Passion
;
no
Performance
or
Practice
separate
from
this
,
would
find
Acceptance
with
God
The
reason
of
all
this
is
,
that
the
Soul
is
indeed
never
changed
,
till
its
Love
and
Hatred
be
changed
:
A
Man's
mind
is
not
throughly
brought
off
from
any
thing
or
way
,
till
he
hate
it
;
nor
is
he
fully
brought
to
any
,
till
he
love
it
;
These
are
rightly
by
the
Moralists
,
said
to
be
the
prime
and
leading
Passions
of
the
Soul
;
as
they
are
,
so
is
the
Man
,
and
so
is
his
Way
.
Love
and
Hatred
rule
and
govern
,
sway
and
incline
all
our
Faculties
;
our
whole
Man
is
under
their
command
;
all
our
actions
are
determin'd
by
them
.
Thus
we
have
the
account
of
that
which
is
the
first
,
and
indeed
the
main
Ingredient
,
the
chief
constituent
of
Repentance
,
viz.
hatred
of
Sin
,
and
love
of
Vertue
.
3.
Its
Objects
and
Causes
are
Sin
and
Vertue
.
I
proceed
to
a
more
special
designation
of
the
Objects
of
this
Love
and
Hatred
,
with
the
other
causes
,
the
effects
,
and
the
duration
of
it
;
by
which
will
be
manifest
not
only
the
Sincerity
and
Truth
;
but
also
the
perfection
and
goodness
of
that
hatred
of
Sin
,
and
love
of
Vertue
,
wherein
Repentance
does
chiefly
consist
.
The
Objects
and
Causes
of
the
Repenters
Love
and
Hatred
are
,
in
general
,
Sin
and
Vertue
;
i.e.
e
.
the
actions
or
the
practice
,
which
is
the
subject
of
these
.
And
those
actions
which
are
good
,
i.e.
e
.
becoming
and
beneficial
(
these
are
but
different
notions
of
the
same
thing
,
)
or
according
to
the
Will
and
Law
of
God
,
(
which
is
also
the
same
,
for
God
wills
and
commands
all
that
is
good
,
)
these
actions
are
the
objects
of
the
Penitents
new
Love
.
On
the
other
side
,
those
which
are
unbecoming
,
hurtful
,
and
so
violations
of
God's
Law
,
and
contrary
to
his
Will
;
these
are
the
Objects
of
his
Hatred
.
In
particular
;
This
Hatred
is
of
that
Sin
,
which
before
was
loved
and
lived
in
:
And
this
new
Love
,
which
is
in
Repentance
,
is
of
that
Vertue
which
was
formerly
disliked
and
neglected
.
This
is
the
immediate
and
primary
object
of
the
Repenting
Sinner's
Love
and
Hatred
;
that
Sin
to
which
he
formerly
had
a
liking
,
in
which
he
much
delighted
,
he
now
loaths
and
abhors
.
And
as
it
is
said
of
Amnon
,
concerning
Tamar
,
2
Sam
.
13.15
.
the
Hatred
wherewith
he
now
hates
it
,
is
greater
than
the
Love
wherewith
he
once
loved
it
.
There
are
some
Sins
which
may
well
be
called
a
Man's
own
,
(
the
expression
is
borrowed
Psal
.
18.23
.
)
to
which
his
Nature
,
Education
,
Interest
,
Company
,
Humour
,
sways
and
enclines
him
.
And
the
true
Penitent
,
however
he
might
be
by
his
Temper
inclined
,
by
his
Interest
engaged
;
however
the
Examples
and
Perswasions
of
others
might
affect
him
towards
his
Sin
,
however
customary
practice
might
bewitch
him
,
and
make
it
seem
pleasing
to
him
:
Whatsoever
it
was
that
made
him
love
and
like
it
,
whether
the
Profit
that
it
brought
him
,
or
that
he
received
Honour
or
any
Gratification
by
it
;
It
has
now
no
longer
any
such
effect
upon
him
;
but
his
love
is
turned
into
hatred
,
and
his
delight
into
loathing
:
The
Drunkard
and
Glutton
hate
that
Excess
and
Riot
with
which
they
formerly
were
so
pleas'd
:
And
he
that
gave
up
himself
to
Wantonness
and
Dalliance
,
and
looked
on
this
as
his
highest
satisfaction
,
now
abhors
the
thoughts
of
such
wicked
Follies
;
opposes
every
inclination
,
and
checks
the
very
first
motions
towards
them
.
He
that
before
took
Pleasure
in
laying
heavy
Burdens
on
other
Men
,
in
Injury
and
Oppression
,
now
loves
Mercy
,
and
is
pleas'd
in
doing
acts
of
Kindness
and
Goodness
to
them
.
He
who
erewhile
was
not
only
a
prophane
neglecter
of
the
Worship
of
God
,
and
a
scoffer
of
those
that
did
frequent
it
,
is
now
become
their
Companion
,
and
glad
when
the
time
comes
that
they
go
to
the
House
of
God
.
He
that
afore
glory'd
in
that
shameful
,
senseless
practice
of
trivial
Swearing
,
now
fears
an
Oath
.
In
short
,
whatever
Sin
it
was
,
against
God
or
Men
,
himself
or
others
,
that
he
did
before
most
like
,
and
was
most
addicted
to
,
he
is
now
as
averse
from
it
.
To
prevent
mistake
,
Caution
.
I
here
interpose
two
things
.
I.
That
when
I
say
the
true
Penitent
loves
that
Vertue
in
particular
,
which
he
formerly
hated
,
and
hates
that
Sin
which
he
formerly
loved
:
I
do
not
mean
that
this
is
done
immediately
,
or
that
it
is
presently
perfect
;
for
tho
Repentance
does
often
begin
with
displeasure
against
the
Sin
which
a
Man
formerly
took
most
pleasure
in
;
and
tho'
it
end
there
too
;
tho
this
be
both
the
first
and
last
,
the
beginning
and
consummation
of
Repentance
,
the
first
that
's
begun
,
and
the
last
that
's
finished
and
perfected
;
so
that
when
a
Man's
hatred
against
his
own
beloved
Sin
,
and
his
love
of
that
Vertue
to
which
he
was
most
averse
,
is
risen
to
its
greatest
height
,
then
is
his
Repentance
perfect
:
Yet
thus
we
must
understand
it
to
be
made
in
time
,
and
by
degrees
.
As
a
Man
will
probably
take
first
notice
of
that
Sin
which
he
had
most
lived
in
;
so
it
is
not
likely
that
all
the
affection
he
had
for
it
will
be
altered
in
a
moment
,
but
by
degrees
,
as
he
revolves
in
his
Thoughts
the
mischiefs
that
have
been
done
by
it
;
and
after
that
he
is
fully
convinced
of
its
evil
nature
,
that
it
is
opposite
and
irreconcilable
to
all
Goodness
;
which
is
not
done
ordinarily
without
time
.
Now
before
our
Love
be
turned
into
such
perfect
Hatred
,
before
Repentance
has
arrived
at
such
Perfection
,
it
may
be
sincere
.
If
the
hatred
of
my
Sin
be
greater
,
and
prevail
against
the
love
to
it
,
tho
it
has
not
yet
quite
expell'd
all
manner
,
all
degrees
of
love
to
,
or
liking
of
it
,
yet
it
will
,
I
doubt
not
,
be
judged
sincere
,
and
find
acceptance
with
God
.
In
short
;
We
must
not
imagine
that
this
great
Change
is
perfected
suddenly
,
and
at
once
,
but
gradually
,
and
in
time
:
And
before
it
arrive
at
its
utmost
height
and
perfection
,
we
may
look
on
it
as
sincere
and
accepted
;
even
then
when
the
hatred
a
Man
has
to
his
Sin
,
is
greater
than
his
love
of
it
.
2.
I
here
speak
of
the
Sin
,
not
of
that
action
which
may
,
by
being
devested
of
some
circumstances
,
become
Sinless
.
For
it
is
not
the
matter
of
any
action
,
but
those
which
the
Schools
call
the
circumstances
of
it
,
from
whence
it
is
named
Good
or
Evil
;
all
action
in
its
general
nature
is
indifferent
,
and
may
be
either
:
Thus
to
take
away
Life
from
another
Man
,
if
he
be
innocent
,
if
it
be
done
without
just
cause
,
without
Warrant
from
lawful
Authority
,
it
is
Murder
,
an
high
offence
;
but
if
the
Man
be
Guilty
of
Death
,
if
this
be
after
a
Righteous
Sentence
is
past
,
if
in
a
just
and
good
Cause
,
if
with
,
and
according
to
a
lawful
Commission
,
it
is
no
fault
at
all
.
This
instance
may
shew
,
that
the
most
flagitious
action
,
if
it
be
devested
of
some
circumstances
,
and
accompanied
with
others
,
may
not
only
cease
to
be
faulty
,
but
become
good
and
necessary
.
—
I
will
give
another
,
whereby
we
may
discern
the
reason
of
this
caution
:
It
is
this
,
Suppose
a
Man
addicted
to
Wit
and
Raillery
,
and
that
he
is
extreamly
delighted
to
use
all
such
Discourses
as
are
diverting
to
his
Company
,
tho'
he
transgress
the
bounds
of
Religion
and
Justice
,
of
Charity
and
Modesty
:
Afterwards
he
considers
well
of
this
,
and
sees
the
folly
and
madness
of
such
converse
;
that
it
is
unreasonable
and
unnatural
to
open
his
Mouth
against
Heaven
,
or
to
vilify
a
Man
that
is
perhaps
better
than
himself
;
that
it
is
inhumanity
to
expose
him
to
Laughter
and
Scorn
,
who
may
more
justly
deserve
to
be
the
object
of
his
Esteem
,
at
least
of
his
Pity
:
This
,
it
may
be
,
has
been
the
Sin
,
to
which
by
his
Temper
and
Genius
he
has
been
addicted
;
and
by
which
he
has
done
more
mischief
,
and
more
frequently
offended
God
than
any
other
:
he
repenting
of
this
,
abhors
the
Prophaneness
,
the
Obscenity
,
the
Calumny
,
the
Scurrility
.
—
He
loaths
these
,
but
yet
retains
still
an
inclination
to
the
Wit
and
pleasantness
of
Conversation
;
that
is
innocent
,
acceptable
,
and
without
offence
;
no
intrenchment
on
Piety
towards
God
,
or
on
good
Nature
to
Men
;
nor
does
it
take
him
off
from
an
humble
Deportment
of
himself
.
Thus
he
retains
an
inclination
to
a
good
liking
of
all
that
was
natural
,
all
that
was
reasonable
and
good
in
that
Converse
;
and
still
has
a
disposition
to
the
substance
of
the
action
,
tho
he
hates
all
the
Immorality
,
the
Viciousness
with
which
it
was
attended
.
Take
another
instance
.
Suppose
a
Man
to
have
conceived
a
hatred
against
Religious
and
Devout
Performances
,
either
because
of
the
unreasonable
length
,
or
of
the
importune
unseasonableness
of
them
;
or
that
he
had
observed
them
to
be
accompanied
with
Folly
,
and
neglect
of
Men's
employments
,
with
dullness
and
ill
Passions
,
especially
with
Inhumanity
and
Injustice
,
or
any
kind
of
Immorality
.
He
apprehending
Piety
to
be
the
cause
,
or
the
effect
of
such
evil
things
as
these
;
at
least
observing
it
to
keep
such
evil
Company
,
censures
,
and
in
his
own
Thoughts
discards
it
,
hates
it
for
it
's
Companion's
sake
:
But
afterwards
it
pleases
God
to
give
him
Repentance
unto
Salvation
,
and
then
he
discovers
the
necessity
of
Piety
and
Devotion
towards
God
,
and
is
perfectly
reconciled
to
it
;
retains
a
sense
of
God
upon
his
Mind
,
loves
to
draw
near
to
him
,
to
offer
up
his
Devotions
,
to
Pray
to
him
,
and
to
Praise
him
both
Publickly
and
Privately
;
but
still
he
keeps
his
aversation
to
the
tedious
and
unnecessary
length
of
such
Performances
,
he
continues
an
aversation
to
the
importune
taking
a
Man
off
from
the
necessary
works
of
his
lawful
Employment
,
or
from
acts
of
Charity
and
Mercy
;
And
above
all
,
and
more
than
ever
,
he
abhors
that
Inhumanity
and
Unrighteousness
,
that
Immorality
and
Ill-naturedness
should
be
found
in
the
Devou●
Religious
Man
;
there
being
so
manifest
a
contradiction
between
them
:
And
thus
he
is
reconciled
to
Piety
and
Devotion
,
though
he
keep
still
at
enmity
with
all
those
Evils
and
Follies
that
had
join'd
themselves
with
,
and
sheltred
themselves
under
these
,
or
the
Shew
and
Pretence
of
them
in
any
Person
.
I
have
insisted
the
longer
on
this
,
that
I
might
prevent
or
remove
some
Scruples
,
which
may
arise
in
an
honest
Mind
;
as
if
he
did
not
Repent
,
because
he
retains
his
love
to
some
Action
to
which
he
was
naturally
inclined
,
or
an
hatred
to
that
which
he
naturally
hated
;
this
may
very
well
consist
with
true
Repentance
,
so
long
as
he
retains
the
substance
,
that
which
was
or
might
be
good
in
the
action
;
not
the
vicious
and
immoral
Circumstances
with
which
it
was
cloath'd
.
I
have
also
the
rather
endeavour'd
to
clear
this
matter
;
because
some
Penitents
are
apt
to
fall
into
this
mistake
,
that
whatever
they
formerly
hated
,
they
must
now
love
;
that
they
must
not
only
love
the
Prayers
,
to
which
they
were
averse
,
but
also
their
length
,
their
unseasonableness
,
or
whatever
else
did
formerly
accompany
them
:
And
that
they
must
at
least
put
a
good
interpretation
on
all
the
Indecencies
,
nay
,
and
Immoralities
,
which
in
any
have
attended
Religious
Performances
.
And
on
the
contrary
,
that
they
must
hate
and
abhor
not
only
the
Excesses
that
are
in
Drinking
;
and
the
vain
and
foolish
expence
of
Time
that
is
in
Company
,
but
also
fly
from
Company
it self
;
and
not
allow
themselves
to
drink
,
unless
a
painful
Thirst
put
them
in
mind
of
,
and
call
for
it
:
Nay
,
they
must
not
endure
that
Mirth
which
some
intend
,
but
fall
short
of
,
by
excessive
Drinking
;
no
,
though
it
be
devested
of
all
that
's
prophane
and
foolish
;
and
they
must
endeavour
to
extirpate
all
love
of
Company
,
to
which
the
sociable
nature
of
Man
disposes
him
.
These
are
great
mistakes
,
and
of
dangerous
consequence
,
but
I
have
,
I
think
,
said
enough
to
prevent
them
.
This
may
serve
to
have
been
spoken
on
that
part
of
my
description
of
Repentance
,
that
it
is
an
hatred
of
that
Sin
which
was
formerly
loved
and
lived
in
;
and
a
love
of
that
Vertue
to
which
there
was
before
an
aversation
.
That
a
Man's
Soul
be
divorced
from
its
Dalila
,
its
beloved
Sin
,
that
which
might
be
call'd
its
own
iniquity
,
—
and
be
reconciled
to
that
particular
Vertue
,
that
piece
of
Goodness
,
to
which
before
it
had
greatest
Enmity
,
whether
it
was
Godliness
or
Sobriety
,
and
the
good
government
of
his
own
natural
Appetite
and
Passions
;
or
Charity
and
good
Carriage
towards
other
Men
.
I
need
not
prove
that
this
is
a
necessary
part
of
Repentance
.
For
't
is
clear
at
first
sight
,
that
whatever
Repentance
it
is
that
falls
short
of
the
hatred
of
a
Man's
beloved
Sin
,
and
love
of
his
hated
Vertue
;
't
is
not
a
through
change
of
his
Mind
,
't
is
no
Repentance
to
Life
till
it
come
to
this
,
that
a
Man
may
be
willing
and
resolv'd
to
pull
out
that
Sin
which
is
as
his
right
Eye
,
&c.
and
till
those
good
practices
which
were
bitter
and
irksom
,
become
pleasing
.
But
this
is
not
all
that
we
are
to
observe
,
concerning
the
objects
of
that
Love
and
Hatred
,
wherein
I
have
shew'd
Repentance
does
chiefly
consist
:
I
add
,
That
it
is
an
hatred
of
all
known
Sin
whatsoever
,
and
a
love
of
all
known
Vertue
.
Indeed
it
may
well
be
presumed
,
Love
of
all
known
Vertue
,
hatred
of
all
known
Sin
whatsoever
.
that
if
a
Man
once
come
to
hate
the
Sin
he
formerly
loved
,
that
he
will
hate
all
Sin
;
and
if
he
love
the
Good
he
formerly
hated
,
that
he
will
love
all
Good
.
—
But
because
it
is
possible
that
one
may
better
discern
the
evil
of
that
Sin
which
he
most
lived
in
,
than
of
others
;
and
for
some
particular
reasons
may
be
brought
to
hate
that
;
and
that
also
for
some
by
and
singular
respects
,
he
may
be
reconciled
to
a
practice
which
he
formerly
declined
.
And
because
I
would
be
as
plain
and
full
in
my
description
of
Repentance
as
I
could
;
that
I
might
leave
no
room
for
mistakes
(
if
possible
,
in
this
matter
)
they
being
so
very
pernicious
,
I
have
therefore
added
,
of
all
known
Sin
and
Vertue
whatsoever
.
This
is
,
I
think
,
agreed
by
all
that
discourse
of
this
Argument
,
that
Repentance
is
not
true
,
nor
thorough
,
unless
it
be
of
all
Sin
:
And
it
is
plain
to
any
one
that
considers
,
that
the
Soul
has
not
undergone
the
Salutary
Change
,
whereby
it
is
prepared
for
,
and
entitled
to
Pardon
and
Happiness
,
till
it
be
taken
off
from
all
Sin
,
and
reconciled
to
all
Vertue
whatsoever
,
till
it
hate
all
Viciousness
,
and
love
all
Goodness
.
For
so
long
as
the
Soul
continues
to
like
any
Sin
whatsoever
,
any
thing
that
appears
such
,
so
long
it
does
not
truly
hate
Sin
;
And
till
that
be
done
,
it
is
indisposed
to
,
it
is
uncapable
of
that
Pardon
,
and
those
other
Blessednesses
,
which
the
Gospel
has
promised
.
And
so
likewise
,
till
a
Man
be
made
to
love
and
like
all
that
which
he
knows
to
be
good
and
fit
,
he
is
neither
entitled
to
,
nor
qualified
for
those
benefits
which
the
Covenant
of
Grace
assures
all
true
Penitents
that
they
shall
receive
.
If
we
could
suppose
God
willing
to
give
them
to
such
(
which
we
cannot
,
he
having
no
where
declared
that
he
will
)
yet
they
are
in
no
possibility
to
receive
them
,
whilst
their
Souls
are
not
out
of
Love
with
all
Sin
,
and
in
love
with
all
Vertue
.
And
if
we
go
to
the
Scripture
for
a
proof
of
this
,
that
will
I
am
sure
confirm
us
in
this
perswasion
;
there
we
shall
find
David
(
who
seems
to
have
been
as
great
an
instance
of
Repentance
,
as
any
upon
Record
,
)
in
many
places
expressing
himself
thus
:
Psal
.
119.6
.
Then
shall
I
not
be
ashamed
,
when
I
have
respect
unto
all
thy
Commandments
.
—
If
he
had
not
had
respect
to
them
all
,
he
could
not
have
secured
himself
from
shame
.
Therefore
was
it
,
that
he
desired
,
Psal
.
51.
to
be
washed
throughly
from
his
Iniquity
,
and
cleansed
from
his
Sin
.
He
knew
,
that
if
he
regarded
Iniquity
in
his
heart
,
God
would
not
hear
his
Prayer
,
Psal
.
68.18
.
He
declares
,
That
he
esteemed
all
God's
Precepts
to
be
right
concerning
all
things
,
and
that
he
hated
every
false
way
,
Psal
.
119.128
.
Every
false
,
i.e.
e
.
every
evil
way
,
every
wicked
vicious
practice
—
which
are
therefore
called
false
ways
,
both
because
they
deceive
those
that
walk
in
them
,
and
instead
of
leading
them
to
Life
,
and
to
that
Good
which
they
expect
,
bring
them
to
that
Death
and
Wo
which
they
hope
to
avoid
.
And
also
because
they
are
founded
on
Falshood
and
Lies
;
as
indeed
the
Principle
of
all
Viciousness
,
and
Sin
,
is
false
and
foolish
reasoning
;
and
the
foundation
of
all
Wickedness
whatsoever
,
is
mistakes
and
ill
Discourse
.
I
need
not
add
any
more
to
this
,
since
it
is
so
commonly
said
and
acknowledged
,
that
he
who
does
not
Repent
of
all
Sin
,
does
not
truly
Repent
of
any
:
And
he
that
is
not
in
his
heart
reconciled
to
every
Duty
,
neither
is
he
reconciled
to
any
one
as
he
ought
to
be
.
—
The
reason
of
which
is
,
because
(
as
has
been
already
intimated
,
)
if
the
change
of
the
Soul
be
not
thus
through
and
universal
,
neither
is
it
capable
of
that
Good
,
without
which
it
cannot
be
happy
.
So
long
as
there
is
any
remainder
of
enmity
against
the
Law
of
God
,
and
the
least
reluctance
against
our
Duty
,
or
but
a
secret
approbation
of
any
one
vicious
Practice
,
and
the
least
inclination
to
it
,
we
cannot
be
compleatly
happy
,
we
must
so
far
fall
short
of
consummate
Happiness
.
I
will
conclude
this
particular
when
I
have
removed
two
Doubts
,
which
this
Discourse
may
occasion
in
some
Mens
minds
.
I.
That
no
Man
is
so
throughly
changed
,
Objections
.
that
he
has
not
some
inclination
,
some
love
to
one
Sin
or
other
.
II
.
Or
at
least
he
may
have
this
,
tho
he
know
it
not
;
some
Sin
may
be
yet
undiscovered
to
him
,
which
he
loves
and
lives
in
.
To
this
I
reply
,
To
the
first
.
1.
Reply
to
the
first
.
I
do
not
suppose
any
here
to
have
attain'd
to
that
greatest
Perfection
,
—
and
consequently
that
there
is
none
who
loves
Goodness
so
much
but
he
may
love
it
more
;
nor
is
there
any
,
I
believe
,
that
has
an
equal
respect
to
all
and
every
part
of
his
Duty
.
But
yet
,
2.
I
do
suppose
that
every
one
who
truly
repents
,
does
hate
every
Sin
with
such
a
hatred
as
is
superior
to
,
and
prevails
against
the
love
or
inclination
he
has
to
it
,
which
is
enough
to
a
denomination
.
—
And
tho
the
true
Penitent
,
who
has
gone
through
such
a
Change
,
as
brings
him
within
the
compass
of
God's
promise
of
Pardon
;
and
makes
him
a
subject
capable
of
some
good
degrees
of
happiness
,
may
not
yet
be
freed
from
all
evil
inclinations
;
and
his
love
to
some
Vertues
may
be
greatly
allay'd
with
the
mixture
of
contrary
dispositions
;
yet
those
are
predominant
,
as
is
evident
by
the
effects
.
This
may
satisfy
the
first
Doubt
.
Reply
to
the
second
.
As
to
the
second
,
that
there
may
be
some
Sin
I
know
not
,
to
which
I
may
have
a
prevailing
Love
:
I
have
in
the
description
of
Repentance
prevented
it
,
by
mentioning
all
known
Sin
,
and
all
known
Vertue
:
For
I
do
not
in
the
least
question
,
but
that
he
that
hates
all
the
Sin
,
and
loves
all
Vertue
which
he
knows
;
and
if
this
Love
and
Hatred
proceed
from
a
Conviction
of
the
goodness
of
Vertue
,
and
of
the
evil
of
Sin
and
Vice
;
that
his
Mind
is
in
such
a
Temper
,
that
it
will
loath
all
that
he
shall
afterwards
discover
to
be
vicious
,
and
cleave
to
all
that
at
any
time
he
shall
understand
to
be
good
.
And
he
that
is
thus
affected
,
he
has
repented
to
Life
,
and
is
accepted
of
God
.
Such
an
one
from
his
Heart
will
say
with
David
,
Search
me
,
O
God
,
and
know
my
Heart
:
try
me
,
and
know
my
Thoughts
,
and
see
if
there
be
any
wicked
Way
in
me
,
and
lead
me
in
the
Way
everlasting
.
Psal
.
139.
v.
23
,
24.
He
that
prays
thus
with
Resolution
against
,
and
Abhorrence
of
all
Wickedness
,
and
out
of
Love
to
all
that
is
good
and
vertuous
;
he
cannot
but
be
reckoned
in
the
Number
of
those
that
truly
repent
.
Wherefore
,
though
it
may
be
reasonably
presumed
,
that
any
one
may
be
so
far
ignorant
,
as
not
to
know
all
that
to
be
Sin
or
Vertue
,
which
is
so
indeed
:
Nay
,
though
in
some
Cases
he
may
be
under
such
Mistakes
as
to
call
Good
,
Evil
,
and
Evil
,
Good
;
yet
if
he
does
at
present
truly
hate
all
that
which
he
knows
to
be
sinful
,
and
because
it
is
sinful
;
and
sincerely
loves
all
that
he
thinks
good
and
holy
,
and
for
this
very
Cause
:
And
if
that
be
the
Temper
of
his
Soul
,
then
he
will
,
upon
the
Discovery
of
any
Thing
to
be
just
and
fit
,
or
unbecoming
and
dishonest
,
love
or
hate
it
;
and
consequently
be
owned
by
God
,
as
one
so
changed
,
that
he
is
qualified
for
Pardon
,
and
is
in
the
Way
to
Perfection
,
and
disposed
to
do
the
greatest
Good
to
the
World
,
which
is
really
all
that
is
meant
in
Scripture
by
Repentance
.
Having
given
this
Account
of
that
Love
and
Hatred
,
wherein
I
place
the
Life
and
Soul
of
Gospel-repentance
:
I
now
proceed
to
that
which
is
the
Soul
,
is
Antecedent
to
,
and
causal
of
these
Affections
.
This
Love
and
Hatred
arises
from
Understanding
and
Knowledg
.
And
that
is
a
Conviction
of
the
evil
of
Sin
,
and
of
the
Goodness
of
Holiness
and
Vertue
.
It
must
arise
from
Knowledge
,
and
must
mend
the
Practice
,
and
also
must
abide
alway
.
The
Original
or
Cause
of
it
must
be
Understanding
or
Knowledge
,
a
well-grounded
Perswasion
of
the
Evil
of
Sin
,
and
of
the
Goodness
of
Vertue
;
whether
this
arises
from
inward
Sense
,
or
from
Consideration
and
rational
Deductions
and
Discourses
;
or
whether
it
be
founded
on
some
Testimony
and
credible
Authority
:
on
some
one
,
or
on
all
of
these
,
it
matters
not
,
if
the
Mind
be
truly
and
reasonably
perswaded
,
that
Sin
,
consider'd
in
its
own
Nature
,
and
the
dire
Effects
of
it
,
is
the
worst
and
greatest
of
all
Evils
;
and
that
all
Vertue
is
the
most
lovely
,
valuable
,
desirable
Thing
in
the
whole
World
:
that
this
,
together
with
the
Blessedness
and
glorious
Rewards
which
are
naturally
consequent
to
,
and
by
the
Divine
Bounty
appendant
on
,
and
annexed
to
such
a
Practice
and
Temper
,
is
the
whole
Happiness
of
Man
,
and
all
that
he
aims
at
.
That
my
Discourse
may
be
more
distinct
,
I
will
a
little
enlarge
on
these
two
Particulars
.
1.
This
Knowledge
must
be
not
only
absolute
,
but
comparative
.
2.
It
is
not
material
of
what
sort
it
be
,
so
it
be
true
and
rational
.
1.
When
I
say
the
Soul
should
be
perswaded
of
the
Evil
of
Sin
,
I
mean
it
comparatively
,
that
Sin
is
a
greater
and
worse
Evil
than
any
Thing
else
.
No
Poverty
,
no
Disgrace
,
no
Sickness
,
nothing
that
's
partable
from
Sin
,
is
so
evil
as
it
,
together
with
its
black
Train
of
mischievous
Effects
,
are
.
Now
the
Reason
why
I
require
this
Comparative
Knowledg
of
the
evil
of
Sin
,
&c.
is
,
because
no
Man
almost
but
does
think
Sin
Evil
,
and
Vertue
Good
in
the
general
;
Nay
,
and
in
divers
,
perhaps
all
Particulars
;
and
therefore
if
there
be
no
Temptation
to
the
one
,
if
there
be
no
Competition
with
the
other
,
he
will
scarce
do
the
one
,
or
forbear
the
other
.
For
Instance
:
No
Man
would
be
drunk
,
if
he
did
not
esteem
the
Pleasures
of
that
Excess
and
Forgetfulness
that
follows
it
,
and
the
Advantages
he
receives
by
the
Company
,
which
he
cannot
keep
on
other
Terms
than
to
be
drunk
with
them
,
to
be
better
and
more
valuable
than
Sobriety
:
and
that
these
will
make
amends
for
all
the
Mischiefs
of
his
Intemperance
.
These
are
indeed
false
and
foolish
Thoughts
,
but
they
are
the
Thoughts
of
all
such
as
allow
themselves
in
this
Practice
:
And
if
it
were
not
for
them
,
that
secret
sense
which
human
Nature
has
of
the
Evil
of
this
,
as
well
as
other
notorious
Sins
,
would
keep
them
from
falling
into
them
.
On
the
other
hand
:
We
have
either
implanted
in
our
Natures
at
first
,
or
by
the
supervenient
Assistance
of
God's
Grace
,
or
by
both
ways
,
wrought
in
us
such
a
Sense
of
the
Goodness
of
most
,
or
of
all
Vertue
,
that
we
should
certainly
be
engaged
to
the
practise
of
it
,
if
it
did
not
stand
in
Competition
with
something
which
we
esteem
better
.
Who
would
not
continue
in
the
innocent
and
quiet
Pleasure
of
Chastity
,
if
his
Imagination
of
more
and
greater
Pleasures
in
the
Violation
of
it
did
not
transport
him
to
that
Folly
?
Who
would
not
always
speak
Truth
,
if
he
did
not
apprehend
he
should
serve
or
secure
a
greater
Interest
by
a
Lye
?
Wherefore
since
every
Man
,
for
all
that
appears
,
has
some
secret
Apprehension
of
the
Evil
of
all
,
or
of
most
Sin
,
and
of
the
Beauty
and
Goodness
of
Vertue
:
And
yet
most
Men
live
in
the
Practice
of
Sin
,
and
the
neglect
of
Vertue
:
and
this
is
,
because
,
though
they
think
Sin
evil
,
yet
they
think
somewhat
else
worse
;
as
Poverty
,
or
Persecution
.
And
so
,
though
they
have
a
good
liking
of
Holiness
,
yet
they
prefer
Riches
,
or
Honour
,
or
sensual
Gratifications
before
it
.
Hence
appears
how
necessary
the
Knowledg
of
the
Evil
of
Sin
is
,
on
which
is
founded
that
Hatred
of
it
,
which
is
part
of
true
Repentance
.
And
likewise
how
requisite
it
is
,
that
this
Knowledge
of
it
be
not
only
positive
,
but
comparative
and
relative
;
i.e.
e
.
that
it
is
the
worst
Thing
in
the
World
.
Because
if
I
be
not
perswaded
of
this
,
I
shall
at
one
Time
or
other
give
my
Consent
to
that
Sin
,
whereby
I
shall
hope
to
escape
that
which
I
account
a
greater
Evil
than
the
Sin
is
,
or
will
cause
;
that
is
,
I
shall
swear
,
or
lye
,
or
be
drunk
for
Company
;
or
commit
Adultery
,
or
Murder
,
if
these
at
any
time
appear
to
be
the
Ways
to
escape
Death
,
or
Poverty
,
or
Reproach
,
or
whatever
it
is
we
esteem
worse
than
those
Sins
,
and
their
Consequents
.
Or
if
we
can
by
such
Practices
hope
to
procure
to
our selves
far
greater
Advantages
,
than
by
keeping
our
Innocence
we
could
expect
—
Nay
,
though
this
should
never
happen
,
yet
if
we
be
not
convinced
,
that
Sin
is
the
worst
of
all
Evils
,
and
that
Vertue
with
its
Appendants
(
for
so
I
alway
understand
it
)
is
not
the
greatest
and
best
of
all
good
Things
—
there
being
a
Failure
,
a
Flaw
at
the
Foundation
,
our
Repentance
will
not
be
acceptable
in
the
Sight
of
him
,
who
judges
truly
and
righteously
;
who
sees
our
Thoughts
long
before
,
and
knows
what
we
would
do
in
such
and
such
Instances
,
if
they
should
befal
us
.
God
sees
not
only
what
we
do
,
but
what
we
would
do
in
all
Varieties
of
Cases
.
He
sees
both
our
Works
,
and
the
Principles
from
whence
they
flow
;
and
will
recompence
us
according
to
both
.
For
they
that
do
the
same
good
Actions
,
but
not
with
equally
good
Minds
,
shall
be
unequally
rewarded
.
And
in
like
manner
they
who
do
ill
,
but
yet
in
other
Circumstances
would
do
better
,
shall
suffer
less
than
they
,
who
at
all
Times
,
and
in
all
Cases
would
be
bad
.
It
shall
be
more
tollerable
for
Sodom
and
Gomorrah
,
saies
our
Saviour
:
for
if
they
had
seen
the
mighty
Works
which
were
done
in
Capernaum
,
they
would
have
repented
.
To
conclude
this
Particular
;
the
Reason
why
I
lay
so
much
stress
upon
this
comparative
Knowledg
of
the
Evil
of
Sin
,
and
the
Goodness
of
Vertue
,
is
,
because
without
this
there
cannot
be
such
an
Hatred
of
the
one
,
and
Love
of
the
other
,
as
is
necessary
to
dispose
the
Soul
for
those
Blessings
which
only
can
make
it
happy
.
For
without
such
a
Perswasion
of
these
Things
,
the
Soul
cannot
hate
Sin
,
nor
love
Vertue
throughly
and
universally
,
and
without
this
it
cannot
be
happy
.
If
two
men
build
their
Houses
on
the
Sand
;
but
one
of
them
falls
not
,
because
the
Stream
does
not
bear
against
it
—
His
Folly
is
as
great
,
though
his
Fortune
be
better
than
the
others
.
So
in
this
Case
—
they
are
equally
guilty
,
who
are
equally
foolish
.
If
we
do
not
think
Sin
the
worst
,
and
Vertue
the
very
best
of
all
things
,
we
do
not
think
truly
—
and
to
be
mistaken
or
ignorant
in
such
a
matter
,
cannot
consist
with
Happiness
.
2.
It
is
not
necessary
to
regard
of
what
sort
and
kind
of
Knowledg
this
is
,
nor
how
it
is
begot
in
us
,
so
long
as
it
is
true
and
reasonable
,
and
that
we
be
throughly
perswaded
;
let
it
be
by
believing
,
by
reasoning
,
by
sense
,
't
is
all
one
to
our
purpose
.
Suppose
we
,
a
Man
only
perswaded
by
his
own
inward
Sense
,
or
the
immediate
Perception
he
has
of
Sin
and
Vertue
;
and
that
this
is
the
best
,
and
that
the
worst
Thing
of
all
.
And
from
this
Sensation
he
draws
this
Conclusion
,
to
which
his
Mind
gives
a
firm
Assent
.
This
Knowledg
,
I
doubt
not
,
may
be
a
sufficient
Ground
for
that
Hatred
and
Abhorrence
of
Sin
,
which
,
I
have
shewed
,
is
the
main
of
Repentance
.
Much
more
sufficient
will
this
Knowledg
be
,
when
it
is
enlarged
and
confirmed
by
Discourse
.
When
comparing
such
Actions
with
the
Nature
of
Man
,
they
appear
monstrous
and
ugly
,
indecent
and
incongruous
to
such
a
Nature
as
ours
:
Nay
,
and
in
their
natural
and
necessary
Effects
,
first
lessening
and
impairing
,
and
at
last
destroying
it
.
When
they
shall
appear
to
the
considering
Mind
pregnant
with
Mischief
,
not
to
him
that
does
them
only
,
but
to
others
,
to
the
rest
of
the
World
—
As
the
Soul
discerns
more
Evil
than
it
did
before
,
only
by
sense
,
and
has
more
dictinct
Thoughts
of
it
;
so
is
its
Hatred
proportionably
encreas'd
.
And
yet
still
more
,
when
those
natural
Reasonings
are
helped
and
seconded
by
farther
Revelations
—
When
a
Man
shall
consider
and
give
full
Credit
to
what
the
sacred
Scriptures
say
in
this
Matter
,
how
Sin
is
there
represented
as
the
In-let
and
Original
of
all
the
Evils
in
the
World
;
and
that
it
will
certainly
bring
those
that
live
in
it
,
into
the
most
dreadful
Woes
that
can
be
imagined
after
this
Life
.
This
will
make
the
Foundation
of
our
Repentance
still
more
large
and
firm
.
Thus
then
,
if
we
have
but
any
one
of
these
several
Kinds
of
Knowledg
,
it
will
be
sufficient
,
though
it
be
that
which
is
commonly
reputed
the
lowest
(
though
indeed
it
is
not
so
)
I
mean
inward
Sense
:
yet
even
this
will
be
sufficient
to
our
Purpose
,
to
cause
us
to
hate
Sin
.
Or
,
suppose
a
Man's
Perswasion
of
this
rely
only
on
the
Testimony
of
another
,
yet
this
is
enough
,
supposing
that
true
which
he
believes
,
and
that
his
Belief
is
reasonable
.
This
indeed
must
be
confessed
,
that
the
better
and
more
perfect
Knowledg
any
Man
has
of
the
Evil
of
Sin
,
&c.
the
more
effectual
it
will
be
to
the
producing
and
increasing
of
that
Hatred
,
in
which
Repentance
does
principally
consist
.
But
yet
if
there
be
but
so
much
,
as
that
that
Hatred
of
Sin
,
and
Love
of
Goodness
(
which
naturally
arises
from
,
and
bears
Proportion
with
it
)
will
have
those
Effects
,
and
continue
so
long
as
I
have
mentioned
,
it
is
enough
.
From
what
has
been
discoursed
,
you
will
infer
;
that
the
Knowledge
,
which
is
supposed
in
Repentance
,
is
distinguished
not
only
from
Mistake
,
false
Reasonings
,
and
ungrounded
Opinions
,
to
which
it
is
directly
opposed
;
but
also
from
meer
Imagination
,
present
and
sudden
Apprehension
,
Humour
,
Custom
,
animal
Inclination
,
or
whatever
else
(
besides
inward
Sense
,
rational
Discourse
,
and
Faith
)
may
be
the
Principle
of
a
present
Perswasion
in
the
Mind
of
Man
.
If
any
should
not
know
how
to
distinguish
true
Knowledge
from
Imagination
,
&c.
I
give
him
these
Marks
,
this
Description
:
That
it
is
a
Perswasion
that
is
clear
and
evident
,
calm
and
quiet
,
steady
and
even
,
constant
and
lasting
;
and
is
begun
,
continued
,
and
encreased
by
diligent
Enquiry
,
by
free
Discourse
,
by
frequent
and
impartial
Consideration
;
and
't
is
that
of
which
the
Soul
has
the
greatest
Assurance
then
when
she
is
,
and
feels
her self
in
her
best
Plight
,
and
most
perfect
State
.
Having
made
this
Corallary
,
proceed
we
now
to
the
Reasons
,
why
such
a
Knowledg
as
has
been
described
,
is
absolutely
necessary
to
that
Love
and
Hatred
which
are
the
chief
Ingredients
in
and
Constituents
of
Repentance
.
And
they
are
these
.
I.
Because
those
Passions
,
without
this
Knowledg
,
would
be
of
no
account
or
value
in
Morality
;
nay
,
they
would
have
no
place
at
all
amongst
human
things
,
if
they
did
not
proceed
from
this
Cause
.
II
.
This
Knowledg
is
also
necessary
to
their
good
direction
and
conduct
.
And
,
III
.
Unless
they
flow
from
,
and
be
fed
by
this
Spring
,
they
cannot
be
supposed
to
continue
very
long
.
1.
This
may
be
confirm'd
from
the
unanimous
consent
of
the
Moralists
,
who
all
make
Knowledg
and
Understanding
essential
to
Vertue
.
Nay
,
if
any
Action
be
done
but
inadvertently
,
the
Man
not
thinking
what
he
does
,
they
will
not
call
it
an
human
Action
.
We
may
also
appeal
to
the
common
sense
of
Mankind
,
for
a
confirmation
of
this
.
And
we
may
observe
that
if
one
Man
receive
a
benefit
from
another
,
who
never
intended
it
,
but
it
was
without
consideration
,
without
his
knowledg
;
he
does
not
think
himself
obliged
to
the
other
,
nor
does
he
repute
him
any
more
than
an
Instrument
.
For
he
says
,
he
knew
not
,
he
understood
not
what
he
did
.
Thus
both
the
Learned
and
the
Vulgar
agree
,
that
where
Understanding
is
not
the
Principle
,
that
is
of
no
account
in
Morality
;
wherefore
Knowledg
is
in
the
Opinion
of
all
so
necessary
,
so
essential
to
Vertue
,
that
nothing
is
esteem'd
morally
good
and
laudable
,
which
is
not
under
its
influence
.
But
though
these
be
good
and
convincing
Arguments
,
let
us
go
to
better
,
i.e.
e
.
to
Holy
Scripture
.
As
2
Pet
.
1.5
.
Add
to
your
Faith
Vertue
,
and
to
Vertue
Knowledg
.
It
seems
in
the
Apostle's
account
,
an
increase
in
Knowledg
would
be
beneficial
to
them
who
had
Faith
and
Vertue
;
and
it
seems
to
imply
,
that
neither
would
their
Faith
be
so
precious
,
nor
their
Vertue
so
commendable
,
if
they
were
not
in
conjunction
with
,
and
under
the
conduct
of
Knowledge
.
—
Phil
.
1.9
.
I
pray
that
your
Love
may
abound
more
and
more
in
Knowledg
,
and
in
all
Judgment
.
From
whence
we
plainly
infer
,
that
St.
Paul
thought
that
even
Love
it self
is
more
considerable
,
by
being
joined
with
Knowledg
and
good
Judgment
.
—
And
the
same
St.
Paul
,
Rom
.
10.2
.
disparages
and
vilifies
one
of
the
most
illustrious
things
in
Religion
,
because
it
was
not
with
and
under
the
direction
of
Knowledg
.
They
,
says
he
,
have
a
Zeal
for
God
,
but
not
according
to
Knowledg
.
And
if
Zeal
be
not
allowable
,
if
it
be
culpable
when
it
is
not
joined
with
Knowledg
;
what
is
there
that
can
be
commended
without
it
?
—
John
4.22
.
Our
Saviour
finds
fault
with
the
Samaritans
,
because
they
worshipped
they
knew
not
what
:
And
prefers
the
Jews
before
them
,
because
they
knew
what
they
worshipped
.
If
Ignorance
were
excusable
any
where
,
it
would
surely
be
in
the
infinite
Majesty
whom
we
adore
;
but
yet
our
Saviour
censures
there
,
and
condemns
that
Worship
which
was
joyn'd
with
such
Ignorance
.
To
mention
no
more
Texts
;
the
Scripture
every
where
calling
Religion
,
Wisdom
;
and
Wickedness
,
Folly
.
And
the
Designs
of
the
Gospel
being
to
teach
Men
,
our
Saviour
being
a
Teacher
sent
from
God
;
and
the
Holy
Spirit
coming
to
convince
,
&c.
do
all
plainly
shew
,
that
Understanding
is
of
great
account
in
Religion
.
If
enough
had
not
been
said
to
shew
of
what
moment
Understanding
is
in
all
things
of
moral
Consideration
,
I
would
add
,
that
Knowledg
is
the
principal
Faculty
of
Man
;
that
which
makes
him
,
and
distinguishes
him
from
Beings
of
inferior
Orders
,
that
which
renders
him
subject
to
Laws
,
and
so
puts
him
in
a
Capacity
of
Vertue
and
Vice
.
Those
Actions
therefore
,
which
are
done
by
any
one
,
but
not
in
the
Use
of
his
Understanding
,
are
not
the
Actions
of
that
which
is
truly
and
properly
the
Man
,
but
of
something
else
which
is
short
of
Man
:
Nor
can
they
any
more
be
called
vertuous
,
than
the
Actions
of
an
Horse
,
or
of
a
meer
uatural
Agent
.
Having
sufficiently
proved
this
in
General
,
that
nothing
without
Knowledg
is
to
be
reputed
morally
Good
.
Now
as
to
the
Matter
before
us
,
Hatred
of
Sin
,
and
Love
of
Vertue
,
which
are
not
derived
from
Knowledg
,
are
short
of
that
Love
and
Hatred
which
constitute
Repentance
;
because
(
as
has
been
shew'd
)
they
are
of
no
account
in
Morality
.
Thus
then
,
suppose
a
Man
to
have
conceived
a
great
Hatred
against
Sensuality
,
and
Love
to
Temperance
;
but
both
these
arise
from
,
and
proceed
on
such
Mistakes
as
these
,
that
every
one
ought
to
repress
,
and
subdue
,
and
quite
mortifie
and
extirpate
all
Inclinations
to
bodily
Gratifications
,
as
much
as
is
possible
,
and
never
give
it
over
till
he
has
perfectly
vanquished
,
and
beat
them
out
of
the
Field
,
so
that
they
shall
never
once
appear
,
nor
stir
.
And
that
this
is
the
State
of
Perfection
,
at
which
he
is
to
aim
in
this
Life
.
Or
else
imagine
,
that
his
great
Love
to
Temperance
proceeds
from
the
Decay
which
Age
has
made
in
his
Body
;
he
has
no
Appetite
left
for
such
Gratifications
,
which
,
as
long
as
he
had
,
he
was
enslaved
to
it
.
Or
,
it
may
be
the
great
Esteem
which
he
has
for
Temperance
,
is
,
because
he
sees
it
the
way
to
be
rich
,
or
to
be
thought
a
wise
and
vertuous
Man
.
Now
whosoever
on
such
accounts
,
and
from
such
Principles
as
these
,
abstains
from
Excess
,
and
falls
in
Love
with
Sobriety
,
cannot
be
esteemed
virtuously
temperate
.
Nor
is
his
Hatred
of
Intemperance
of
any
Value
on
a
moral
Account
,
either
because
it
is
founded
on
Mistakes
and
Falshoods
,
as
when
he
thinks
that
to
be
Temperance
which
is
not
:
Or
he
is
moved
with
little
and
weak
Reasons
,
such
as
growing
Rich
:
Or
it
is
meerly
the
Effect
of
a
bodily
Temper
;
and
so
every
Beast
that
does
not
gorge
it self
to
Disease
and
Death
,
may
as
properly
be
called
a
vertuous
Lover
of
Temperance
,
and
a
Hater
of
Sensuality
,
as
such
a
man
.
No
,
't
is
he
only
that
understands
the
Goodness
of
a
sober
use
of
himself
,
and
keeping
his
Appetites
in
that
Order
,
and
within
those
Bounds
which
are
set
them
by
Nature
,
so
as
they
shall
not
molest
or
hurt
,
but
help
and
serve
the
higher
Faculties
.
He
that
sees
the
fitness
of
this
,
and
the
innumerable
most
valuable
Benefits
which
it
brings
along
with
it
;
that
knows
this
to
be
the
Will
of
him
that
made
us
;
and
that
by
thus
doing
,
he
preserves
that
Order
,
which
the
great
Creator
at
first
establish'd
:
He
it
is
,
that
seeing
so
much
Good
in
it
,
and
on
such
accounts
falls
in
love
with
this
excellent
Vertue
,
he
is
the
true
vertuous
Lover
of
it
.
2.
Knowledg
is
necessary
for
the
Conduct
and
Guidance
of
this
Love
and
Hatred
.
Our
Understanding
is
the
Director
of
all
our
Actions
,
of
our
whole
Course
,
of
all
our
Inclinations
and
Appetites
,
and
of
all
our
Faculties
.
Indeed
this
was
manifestly
designed
by
the
wise
Author
of
our
Being
,
to
direct
and
guide
all
our
other
Faculties
.
Therefore
we
always
enquire
for
a
Reason
of
such
or
such
Actions
.
And
if
we
find
they
are
done
without
,
or
against
Reason
,
we
blame
them
,
we
look
on
them
as
unnatural
,
as
monstrous
.
And
whatever
Faculty
or
Appetite
is
not
under
the
Conduct
of
Understanding
,
we
look
on
it
as
irregular
and
exorbitant
:
It
is
like
an
ignorant
,
nay
,
a
blind
Way-faring-man
that
has
lost
his
Guide
;
What
can
be
expected
,
but
that
he
endlesly
wander
,
or
fall
down
some
dangerous
Precipices
?
To
apply
this
to
the
Matter
in
hand
:
How
often
has
it
been
thus
with
the
Penitent
,
whose
new
Affections
have
not
been
directed
by
Knowledg
?
How
frequently
has
he
hated
that
,
which
he
should
have
loved
?
Or
,
if
his
Affection
has
not
been
misplaced
,
yet
how
has
it
been
disproportion'd
to
its
Object
,
in
no
sort
answering
the
good
and
evil
of
things
,
but
either
far
exceeding
,
or
falling
short
of
them
?
Wherefore
,
how
necessary
is
it
,
that
he
should
be
directed
and
govern'd
in
his
Love
and
Hatred
,
and
all
his
Passions
,
by
Knowledg
?
that
his
Understanding
should
go
before
him
in
all
these
more
vehement
Emotions
of
Soul
?
There
is
no
such
sure
and
trusty
Guide
as
this
.
There
is
none
that
can
shew
and
correct
their
Exorbitances
;
that
can
check
,
and
controul
,
and
direct
their
Irregularities
.
We
should
be
apt
to
be
equally
affected
towards
the
least
and
the
greatest
Things
,
if
Understanding
and
Observation
did
not
shew
the
difference
.
If
we
were
not
informed
which
were
the
weightier
,
and
which
the
lesser
Matters
of
the
Law
,
we
should
be
as
zealous
in
tithing
Mint
,
&c.
as
in
Righteousness
and
Truth
,
as
in
the
Love
of
God
and
Men
.
3.
They
will
not
continue
,
unless
they
arise
from
a
Principle
of
Understanding
.
There
is
nothing
in
us
,
that
is
so
constant
and
stable
as
this
;
Nay
,
nothing
is
fixed
and
permanent
besides
good
Understanding
,
and
what
depends
upon
it
.
Fancy
and
Imagination
,
Mistakes
and
Ill-reasonings
,
bodily
Temper
,
and
animal
Inclinations
,
are
fickle
and
unconstant
Things
,
of
uncertain
Abode
,
they
stay
for
a
Moment
,
and
then
vanish
.
But
Understanding
that
is
founded
in
Sense
and
Experience
,
that
is
enlarged
and
confirm'd
by
reasoning
,
that
is
natural
and
unquestioned
,
that
is
attested
and
ratified
by
good
Authority
,
that
is
encreased
and
established
by
frequent
impartial
Consideration
,
and
free
Enquiries
:
This
abides
for
ever
,
and
will
last
as
long
as
human
Nature
,
as
long
as
the
Soul
it self
will
be
.
Now
this
being
the
only
fixed
and
lasting
Thing
in
us
,
it
is
necessary
that
it
should
be
the
Principle
of
that
Hatred
of
Sin
,
and
Love
of
Goodness
,
which
must
abide
in
us
for
ever
.
For
these
are
not
to
be
transient
Passions
,
but
constant
and
permanent
;
this
is
always
to
be
the
Temper
of
our
Minds
.
We
must
love
the
Divine
Laws
,
the
ways
of
Goodness
at
all
Times
,
as
David
did
;
and
hate
Sin
always
—
which
we
cannot
do
,
unless
our
Love
and
Hatred
flow
from
,
and
be
maintained
by
Knowledg
and
Truth
.
If
they
be
the
Effects
of
any
other
Cause
,
if
they
derive
themselves
from
Imagination
,
or
Temper
,
or
any
other
Thing
than
this
,
they
are
Streams
that
flow
from
a
Landflood
,
a
Torrent
which
will
quickly
dry
up
.
But
Truth
and
Knowledg
are
a
never-failing
Spring
,
from
whence
the
Waters
will
flow
constantly
.
Having
already
considered
,
that
hatred
of
Sin
,
and
Love
of
Vertue
,
and
that
Knowledg
of
the
Evil
of
the
one
,
and
Good
of
the
other
,
whence
these
arise
.
I
have
consider'd
all
that
is
necessary
of
Repentance
,
so
far
as
it
is
transacted
in
the
Soul
;
though
I
have
scarce
so
much
as
named
those
purposes
of
breaking
off
a
sinful
Course
,
and
living
better
;
and
that
great
Sorrow
which
must
always
accompany
such
bitter
Reflections
,
as
the
Penitent
makes
on
his
past
Life
:
As
also
that
secret
Joy
which
will
arise
from
a
Sense
which
he
has
of
his
Recovery
into
a
better
State
.
And
I
think
I
need
not
insist
on
these
,
because
they
are
implyed
and
supposed
by
,
and
inseparable
from
that
Knowledge
and
those
Affections
,
of
which
I
have
treated
.
Assuredly
,
whoever
thinks
Sin
in
it self
,
and
Effects
,
to
be
the
worst
thing
in
the
World
,
and
Virtue
the
best
:
And
whose
Love
and
Hatred
are
directed
by
,
and
proportioned
according
to
this
Knowledg
;
he
must
,
and
will
be
heartily
sorry
,
that
he
has
spent
so
much
of
his
Time
in
the
commission
of
the
one
,
and
neglect
of
the
other
;
and
he
will
be
angry
at
,
and
consequently
take
Vengeance
on
himself
for
such
stupid
,
and
amazing
Folly
.
He
also
will
undoubtedly
resolve
for
the
Future
on
another
Course
,
and
take
up
firm
Purposes
of
Amendment
.
—
All
which
,
and
whatever
of
Repentance
is
transacted
in
the
Soul
,
I
forbear
to
enlarge
on
,
because
I
have
,
and
shall
discourse
of
them
in
their
necessary
Causes
,
and
their
certain
Effects
,
—
for
so
I
take
understanding
of
the
Evil
of
Sin
,
and
Good
of
Holiness
,
and
the
hatred
of
that
,
and
love
of
this
,
which
are
the
two
leading
and
governing
Affections
of
the
Soul
,
to
be
their
necessary
causes
:
And
the
change
of
our
Actions
and
Practices
to
be
the
certain
Effects
,
and
inseparable
Attendants
of
such
Passions
and
Resolves
.
I
content
my self
with
those
Generals
of
Repentance
,
which
are
principal
in
it
,
and
infer
the
rest
.
I
now
proceed
to
the
Effects
of
those
Causes
which
have
been
discoursed
,
and
which
are
as
necessary
to
true
Repentance
,
as
any
Thing
is
—
.
What
I
intend
on
this
Argument
,
shall
be
under
these
three
Particulars
.
1.
Effects
of
the
fore-going
Causes
of
Repentance
.
I
will
consider
what
Change
of
our
Actions
,
what
Amendment
of
Practice
will
follow
upon
our
Knowledge
and
Hatred
of
Sin
,
and
our
Understanding
Love
of
Vertue
.
Where
I
shall
observe
somewhat
,
both
of
the
Actions
that
are
chang'd
,
and
how
far
they
are
chang'd
.
2.
I
will
shew
how
,
in
what
manner
,
and
by
what
Means
this
Effect
is
wrought
by
the
fore-named
,
Knowledge
and
Affections
.
And
then
,
3.
I
will
endeavour
to
evince
,
that
such
a
Change
in
our
Manners
is
necessary
and
essential
to
Repentance
;
and
that
it
is
defective
and
maimed
,
without
such
a
Reformation
.
1.
To
the
first
,
I
answer
generally
,
speaking
,
That
it
is
an
Amendment
of
all
those
Actions
that
were
amiss
;
a
ceasing
from
the
Evil
which
we
formerly
committed
;
and
a
Performance
of
all
those
good
Actions
,
which
before
we
left
undone
.
'T
is
a
forsaking
every
evil
Way
,
and
a
walking
in
all
good
Paths
.
More
particularly
,
the
Thoughts
and
Imaginations
are
brought
under
some
Subjection
;
they
are
at
least
check'd
and
call'd
to
account
at
present
,
and
in
Time
,
and
by
Degrees
grow
better
.
The
Reasonings
and
Discourses
of
our
Minds
are
directed
to
other
Objects
and
Matters
,
than
formerly
they
were
engaged
about
.
Our
Desires
and
Appetites
,
our
Fears
and
Hopes
are
let
out
principally
upon
,
and
carried
after
other
,
and
sometimes
contrary
Things
to
those
,
on
which
they
were
set
before
.
We
shall
no
longer
covet
Wealth
,
or
aspire
after
Honour
and
high
Places
,
or
thirst
after
sensible
Pleasures
above
all
Things
:
But
we
shall
in
the
first
place
seek
the
Kingdom
of
God
,
and
the
Righteousness
thereof
;
we
shall
seek
after
Vertue
and
Holiness
principally
,
and
all
our
other
Studies
and
Endeavours
will
be
brought
into
subordination
to
this
;
and
if
they
be
inconsistent
with
,
and
opposite
to
it
,
we
shall
lay
them
aside
.
Our
Words
and
Speeches
,
if
they
were
formerly
wicked
or
vain
,
are
become
good
and
profitable
.
If
we
opened
our
mouths
against
Heaven
,
and
bid
Defiance
to
God
himself
,
by
Atheistic
,
by
Prophane
,
and
Irreligious
talk
,
we
now
express
a
sense
of
Piety
and
Devotion
in
our
Communications
.
Or
,
if
we
have
injured
our
Neighbours
,
by
Lying
,
by
false
Accusations
,
by
Slander
and
Detraction
,
we
now
curb
our
Tongues
,
and
either
speak
that
Good
which
we
know
,
or
reasonably
and
charitably
hope
is
in
another
;
or
are
silent
,
unless
Charity
make
it
necessary
to
declare
some
Evil
,
which
we
cannot
in
faithfulness
to
the
interests
of
Vertue
and
Friendship
,
conceal
.
Or
if
our
Tongues
have
been
the
Servants
of
idle
and
foolish
Thoughts
,
and
Instruments
to
convey
vain
Speculations
,
or
ill
sense
to
the
minds
of
the
Hearers
,
or
to
make
only
an
unprofitable
and
ungrateful
noise
in
their
Ears
,
they
shall
now
be
taught
to
utter
words
that
will
minister
Grace
,
that
will
be
useful
and
acceptable
to
them
that
hear
us
.
Lastly
;
Those
which
we
commonly
call
our
works
,
i.e.
our
other
external
Actions
,
which
we
distinguish
from
Words
;
if
they
were
formerly
evil
in
their
matters
,
such
as
excessive
gorging
our selves
with
Meat
and
Drink
,
Adultery
,
Oppression
,
Extortion
,
Barbarous
usage
of
those
under
our
Power
,
Theft
,
Murder
,
or
the
like
,
they
shall
now
be
changed
;
We
shall
be
sober
and
temperate
;
and
our
behaviour
to
others
will
be
civil
and
just
,
chaste
and
humane
.
Or
,
if
we
lived
not
in
such
gross
Enormities
aforenamed
,
but
did
those
Actions
that
were
indifferent
in
their
own
nature
only
,
with
a
bad
Mind
,
from
wrong
Principles
,
and
for
ill
Ends
;
acted
either
from
ignorance
or
mistake
,
or
pravity
and
ill
disposition
,
from
inordinate
affection
,
and
evil
desires
:
Now
after
this
great
and
good
Change
,
Truth
and
Knowledge
,
good
Understanding
,
and
Vertuous
Affections
,
Love
to
God
,
and
good
Will
to
Men
,
are
become
the
Principles
and
Sources
of
our
Actions
.
Here
it
may
be
demanded
,
Whether
all
this
will
be
done
presently
,
together
with
,
or
immediately
after
that
Change
which
is
made
in
the
Soul
?
or
whether
some
longer
time
be
allotted
for
it
?
Again
,
it
may
be
ask'd
,
If
this
change
at
any
time
be
compleat
and
perfect
whilst
we
are
here
?
and
if
not
,
as
indeed
it
is
not
,
then
what
degree
is
necessary
?
and
how
much
must
our
Lives
be
mended
?
when
will
they
be
so
good
as
may
be
sufficient
to
bring
us
within
the
number
of
those
that
Repent
to
Salvation
?
To
the
first
Query
I
reply
:
Some
of
our
Actions
will
be
made
better
according
,
and
as
soon
as
our
Minds
are
better
inform'd
and
disposed
,
but
there
is
not
the
same
necessity
of
them
to
be
so
all
:
Longer
time
may
be
required
for
the
alteration
of
some
practices
,
even
after
the
Soul
knows
and
loves
the
good
of
Vertue
,
and
hates
the
evil
of
Vice
and
Sin
.
The
reason
of
which
difference
is
this
;
there
are
some
actions
that
do
more
directly
and
immediately
fall
under
this
power
and
command
of
the
Will
,
and
do
more
necessarily
depend
upon
it
than
others
,
which
are
subject
to
its
Empire
only
indirectly
and
remotely
,
but
do
immediately
depend
on
other
Causes
,
over
which
the
Soul
has
no
such
Command
.
Of
the
latter
sort
I
count
the
first
Motions
,
Thoughts
and
Imaginations
that
rise
in
the
Soul
,
and
also
those
Appetites
which
it
necessarily
has
from
conjunction
with
the
Body
,
such
as
Hunger
,
Thirst
,
&c.
Likewise
the
Motions
of
the
parts
of
an
unhealthy
Body
.
[
The
former
sort
are
the
Affections
of
the
Soul
it self
,
those
I
mean
that
are
unmixed
,
and
have
not
their
Original
from
its
conjunction
with
the
Body
;
such
are
Desires
of
Truth
and
Goodness
,
and
endeavours
after
these
.
]
Now
this
sort
of
Actions
must
necessarily
follow
the
changes
of
the
Soul
;
and
according
as
the
Light
of
the
Understanding
varies
,
these
affections
must
vary
with
it
;
and
as
soon
as
the
Will
determines
what
shall
be
,
the
Members
of
the
Body
move
or
rest
;
move
thus
or
thus
:
And
as
our
Love
or
Hatred
is
,
all
those
other
Affections
,
which
are
nothing
but
these
diversified
by
Time
,
or
some
such
Accidents
,
must
be
too
.
—
And
as
soon
as
they
are
,
must
begin
.
So
where
I
love
any
thing
,
which
I
see
may
probably
be
obtain'd
,
I
shall
certainly
hope
for
it
.
And
where
I
hate
any
Evil
,
which
I
see
may
likely
come
to
pass
,
I
must
fear
it
;
I
cannot
be
otherwise
affected
to
the
Evil
I
hate
,
and
apprehend
will
come
upon
me
.
What
I
now
say
seems
very
plain
,
viz.
Such
as
our
Knowledg
,
and
the
Love
and
Hatred
that
arise
from
it
are
,
such
must
be
those
Actions
that
arise
from
,
and
are
under
the
immediate
government
of
these
Principles
,
i.e.
e
.
such
as
the
Cause
is
,
the
Effects
must
be
;
and
as
the
Spring
is
,
the
Streams
are
.
1.
But
for
those
Works
on
which
the
new
Knowledg
and
Affections
cannot
be
supposed
to
have
any
such
powerful
and
immediate
influence
,
they
are
not
so
presently
changed
;
those
I
mean
,
that
are
so
independant
on
the
Understanding
and
Will
,
that
they
are
done
without
the
particular
direction
of
the
one
,
and
the
express
consent
of
the
other
:
Indeed
it
does
not
seem
that
a
Change
in
the
Understanding
and
Will
does
at
all
infer
a
Change
in
them
.
2.
Those
Actions
that
do
depend
on
,
and
derive
from
our
Knowledg
and
Choice
in
general
;
yet
if
they
fall
not
within
the
compass
of
this
particular
knowledg
of
what
is
morally
Good
and
Bad
;
so
long
they
will
not
be
the
Objects
of
that
Love
and
Hatred
which
is
directed
by
this
Knowledg
.
—
And
so
long
they
may
be
done
or
not
done
without
,
nay
in
some
sort
against
our
Knowledg
and
Will
.
Now
thus
it
is
,
where
either
we
do
not
know
in
the
general
,
or
do
not
think
in
particular
and
actually
that
this
is
,
suppose
a
Vertuous
good
Action
,
or
that
is
sinful
and
wicked
.
3.
It
is
still
more
to
be
presumed
,
that
the
change
of
these
Actions
will
not
immediately
follow
upon
the
change
of
the
Understanding
or
Will
,
in
reference
to
Moral
Good
and
Evil
,
where
by
custom
or
any
other
way
,
they
are
become
easy
and
pleasant
to
us
,
where
the
very
doing
them
is
delightful
,
and
that
to
which
we
have
a
disposition
;
for
that
will
always
be
an
inducement
to
the
Soul
to
do
them
:
And
if
it
either
does
not
know
,
or
does
at
that
time
forget
them
to
be
evil
,
this
Disposition
will
weigh
down
the
Ballance
:
Nay
,
sometimes
though
a
Man
has
some
certain
knowledg
of
the
evil
of
an
Action
,
yet
if
this
be
not
a
very
through-perswasion
,
and
the
hatred
that
arises
from
it
,
great
;
the
sense
of
Pleasure
in
doing
that
Action
will
out-weigh
.
This
may
give
some
satisfaction
as
to
the
first
Particular
,
whether
an
immediate
Change
be
to
be
expected
in
all
the
Actions
a
Man
does
presently
upon
that
love
of
Goodness
,
and
hatred
of
Vice
,
which
arises
from
such
Knowledg
as
ordinarily
true
Penitents
have
.
As
to
the
second
Query
,
Whether
this
Alteration
,
whenever
it
is
,
be
compleat
?
To
this
I
answer
;
That
it
is
not
perfect
here
,
but
is
daily
going
on
,
and
growing
up
to
Perfection
.
The
Scripture
,
and
our
own
Experience
of
our selves
,
and
observation
of
others
,
do
assure
us
of
the
Truth
of
the
first
part
of
this
Answer
.
—
Besides
,
It
is
most
evident
to
our
Reason
:
For
unless
our
knowledg
of
the
evil
of
Sin
,
and
of
all
that
is
Sin
,
were
as
perfect
as
ever
it
will
,
as
it
can
be
,
our
hatred
of
it
will
not
rise
to
its
greatest
height
;
and
if
so
,
it
's
impossible
that
those
Actions
which
wholly
derive
from
these
Principles
,
should
be
as
perfect
,
i.e.
e
.
that
we
should
keep
at
that
distance
from
these
wicked
Practices
now
,
which
we
shall
,
when
they
are
better
understood
,
and
more
heartily
hated
.
But
yet
,
though
there
be
not
a
perfect
Reformation
of
Manners
at
first
and
suddenly
,
yet
it
is
growing
,
—
there
is
that
seed
of
Eternal
Life
sown
,
which
though
it
seem
small
at
first
,
will
become
a
great
Tree
;
and
though
its
Roots
be
low
,
its
top
will
reach
to
Heaven
;
and
it
will
spread
out
its
branches
,
so
as
all
the
Actions
of
the
whole
Man
will
be
covered
by
them
.
It
is
a
penetrating
thing
,
a
subtil
Spirit
,
that
will
diffuse
it self
into
the
whole
Soul
and
Body
,
and
into
all
the
Faculties
and
Actions
of
both
.
Before
I
proceed
,
I
will
consider
a
little
more
particularly
that
Expression
which
I
used
in
the
Description
,
viz.
That
this
Reformation
is
in
the
practice
and
course
of
our
Lives
,
which
as
on
the
one
hand
,
it
signifies
more
than
,
1.
Knowledg
of
what
is
Good
and
Evil
.
Or
,
2.
Affection
about
it
.
Or
3.
Meer
aversation
to
Evil
,
and
inclination
to
Good
.
Or
,
4.
Resolution
against
the
one
,
or
for
the
other
.
Or
5.
Some
single
abstinences
from
Sin
,
or
good
performances
:
for
none
of
,
nor
all
these
do
amount
to
practice
.
—
So
on
the
other
hand
,
it
is
less
than
Perfection
—
than
all
and
every
Action
,
as
the
general
,
or
that
which
is
for
the
most
part
is
less
than
the
universal
,
or
that
which
is
always
done
.
No
humble
Man
will
pretend
,
that
every
action
which
he
does
is
good
.
For
,
not
only
in
some
,
but
in
many
things
,
we
offend
all
;
and
there
is
no
Man
that
sins
not
.
And
yet
there
is
no
true
Penitent
,
no
truly
good
Man
,
but
in
the
course
and
tenor
of
his
Actions
,
in
the
main
of
his
Practice
,
for
the
most
part
he
does
well
;
and
tho
in
many
he
offends
,
yet
not
in
most
;
but
if
all
his
Actions
be
numbred
,
there
will
be
found
more
of
them
good
than
bad
;
and
if
every
single
Action
be
weigh'd
,
tho
it
be
imperfect
,
yet
there
is
more
of
Good
than
of
Evil
,
of
Vertue
than
of
Vice
in
it
.
This
may
suffice
for
the
first
particular
,
viz.
What
that
change
is
,
which
Repentance
speaks
,
viz.
a
change
of
all
our
Actions
,
but
that
is
not
wrought
immediately
,
Time
is
required
.
Nor
is
it
so
perfect
here
,
as
that
no
additions
can
be
made
,
—
that
we
can
do
no
better
than
we
do
,
—
but
yet
it
is
such
an
Alteration
,
as
that
after
this
change
the
good
Actions
of
our
Lives
do
out-number
,
and
out-weigh
the
bad
,
and
the
goodness
of
those
good
Actions
,
does
exceed
the
defects
and
evils
of
them
.
2.
How
and
by
what
means
these
Effects
are
wrought
.
Proceed
we
now
to
the
manner
how
,
and
the
means
by
which
this
Reformation
is
wrought
.
Concerning
this
,
it
will
not
be
enough
to
say
,
that
where
there
is
such
a
change
in
the
Soul
,
as
is
now
supposed
,
there
all
the
other
Passions
will
be
excited
;
there
Men
will
be
engaged
to
make
very
hearty
Resolutions
against
Sin
and
Wickedness
,
and
for
Vertue
;
there
they
will
be
stirred
up
to
use
their
utmost
care
and
diligence
,
and
to
exert
all
their
power
to
avoid
Evil
,
and
to
do
well
.
Now
,
where
Men
are
once
in
earnest
to
leave
off
an
evil
Course
;
and
do
indeed
design
and
resolve
to
live
vertuously
;
this
will
have
a
mighty
efficacy
on
their
ways
.
And
first
,
for
those
Works
that
are
more
notoriously
bad
;
such
as
they
know
and
think
to
be
so
,
and
hate
from
their
hearts
;
if
they
do
wholly
,
or
mostly
depend
on
their
knowledg
and
choice
,
they
will
presently
break
off
from
them
.
They
,
who
are
thus
inwardly
changed
,
will
be
so
watchful
over
their
ways
,
that
no
Action
can
lightly
slip
from
them
through
negligence
and
incogitancy
,
which
are
grosly
and
palpably
evil
,
—
they
will
well
and
often
consider
their
ways
,
they
will
mark
and
observe
them
,
as
Scripture
expresses
it
;
and
if
there
be
any
way
of
wickedness
,
they
will
turn
from
it
,
and
walk
in
the
ways
everlasting
.
And
for
those
Actions
that
are
not
so
much
in
Man's
power
,
nor
so
fully
at
his
dispose
;
yet
if
they
be
observ'd
by
the
Soul
to
be
vicious
,
though
they
be
but
the
beginnings
and
occasions
of
Vice
,
such
as
vain
Imaginations
,
foolish
Thoughts
;
or
the
remaining
effects
of
sinful
Practices
,
as
are
some
Dispositions
in
the
Bodily
or
Animal
part
of
Man
,
to
a
repetition
of
those
Actions
in
which
he
had
formerly
transgressed
.
—
Tho
these
prevent
all
deliberation
,
and
are
without
our
consent
,
yet
in
this
case
the
Soul
is
so
troubled
,
that
it
will
do
its
utmost
towards
the
mending
of
these
Irregularities
.
It
will
most
fervently
Pray
to
God
for
his
help
to
rid
it
of
every
evil
inclination
;
and
will
not
be
wanting
in
most
hearty
and
vigorous
endeavours
,
and
in
the
most
prudent
management
of
it self
in
such
manner
,
as
that
by
degrees
it
may
be
rescued
from
that
wretched
state
,
wherein
it
does
not
the
good
it
would
,
and
does
the
evil
it
would
not
;
as
St.
Paul
expresses
it
,
Rom.
7.
where
he
represents
the
Man
that
is
under
the
legal
Dispensation
,
and
compares
him
with
a
Disciple
of
Christ
;
or
compares
the
two
Dispensations
under
the
Persons
of
these
two
Men
.
To
conclude
this
;
He
who
knows
,
and
sees
,
and
abhors
such
Evils
as
are
done
without
his
consent
,
will
,
as
I
said
,
not
only
cry
to
God
for
succour
against
them
,
but
will
use
his
own
wisest
and
most
earnest
endeavours
to
be
rid
of
them
:
As
he
will
cut
off
all
unnecessary
occasions
of
them
,
fly
from
all
Temptations
to
them
,
watch
to
prevent
them
;
Discipline
his
Body
,
so
as
that
it
shall
not
minister
Fuel
to
them
:
So
he
will
especially
endeavour
to
encrease
in
all
Goodness
,
that
his
inclinations
to
that
may
prevail
against
all
others
;
and
that
his
Soul
may
be
so
engaged
in
the
practices
of
Vertue
,
that
it
may
not
be
vacant
for
such
extravagancies
as
these
.
And
particularly
,
he
takes
care
to
grow
stronger
in
Faith
,
in
Faith
which
is
in
God
,
because
he
observes
,
that
as
it
grows
stronger
,
all
perverse
and
evil
Thoughts
and
Inclinations
grow
weaker
;
and
that
,
as
the
Scripture
speaks
,
not
only
the
Life
,
but
the
Heart
is
purified
by
Faith
.
I
will
not
enlarge
farther
on
this
particular
,
but
proceed
to
the
third
and
last
.
3.
That
there
is
no
Repentance
where
there
is
not
an
amendment
of
Life
,
is
very
evident
from
the
Scripture
,
which
when
it
calls
to
Repentance
,
calls
to
this
;
Isa
.
1.
Cease
to
do
Evil
,
learn
to
do
well
,
wash
ye
,
put
away
the
evil
of
your
doings
.
The
Scripture
indeed
bids
us
weep
and
mourn
,
and
bewail
our
Abominations
;
and
fast
and
pray
,
and
humble
,
and
hate
our selves
,
—
but
this
is
not
all
,
It
requires
us
to
turn
from
our
iniquity
,
—
to
break
off
our
Sins
by
Righteousness
.
If
we
be
doers
of
Iniquity
,
whatever
our
Knowledg
or
Desires
are
,
—
if
this
be
the
main
of
our
Practice
,
—
if
we
live
sinfully
,
—
if
Wickedness
and
Vice
may
give
name
to
our
Lives
,
our
Saviour
will
not
own
us
.
No
Knowledg
,
no
Faith
,
no
good
Inclinations
,
no
ineffectual
Purposes
;
nothing
less
than
a
good
Life
,
a
Vertuous
,
Holy
Practice
will
find
acceptance
with
our
Judg
,
who
has
declared
,
That
he
will
give
to
all
Men
according
to
their
Works
;
—
And
that
to
them
who
by
patient
continuance
in
well-doing
seek
for
it
,
he
will
give
Eternal
Life
;
but
they
that
obey
not
the
Truth
,
but
obey
Unrighteousness
,
shall
have
Tribulation
and
Anguish
,
they
shall
not
see
Life
.
For
farther
Confirmation
of
this
we
may
add
,
That
Reformation
of
Life
and
Practice
,
is
the
end
of
all
those
inward
changes
of
the
Soul
;
so
that
in
vain
are
those
first
Wheels
set
right
,
unless
the
secondary
Motions
also
follow
,
and
be
directed
by
them
.
'T
is
to
no
purpose
that
those
Fountains
are
cleans'd
and
made
sweet
,
unless
the
Streams
that
flow
from
them
,
be
also
better'd
:
So
that
if
we
suppose
a
Change
in
the
Heart
,
but
not
in
the
Life
,
we
suppose
a
maim'd
,
imperfect
thing
;
't
is
no
better
than
an
Abortion
;
't
is
a
means
that
does
not
attain
its
end
.
Whosoever
repents
,
not
only
thinks
,
and
desires
,
and
resolves
to
do
well
,
but
whenever
he
has
opportunity
,
he
does
well
:
He
does
not
say
,
I
will
not
be
intemperate
,
I
will
not
slander
,
I
will
worship
God
;
but
he
performs
his
purpose
,
and
does
what
he
said
and
thought
he
would
do
.
The
last
thing
to
be
added
is
,
Repentance
a
continued
goodness
of
Life
.
concerning
the
duration
and
continuance
of
this
,
—
't
is
to
abide
for
ever
.
This
knowledg
of
the
Good
of
Holiness
,
and
Evil
of
Sin
,
is
to
be
the
permanent
perswasion
of
the
Soul
;
and
the
Hatred
of
Sin
,
and
Love
of
Vertue
is
to
stay
there
.
—
'T
is
no
fleeting
,
transient
Passion
that
will
constitute
that
Repentance
which
is
to
Life
;
but
it
is
a
continual
Abhorrence
of
Sin
,
and
Love
of
Vertue
.
—
It
must
be
a
constant
,
persevering
Goodness
of
Life
;
not
only
an
Holy-day
,
but
a
Work-day
,
an
every-day
Goodness
;
nor
only
thus
for
a
time
,
but
for
alway
.
—
He
that
repents
indeed
,
keeps
the
Commandments
always
,
even
to
the
End
,
which
whosoever
does
not
,
but
does
Good
by
fits
and
starts
,
and
at
some
seldom
times
,
or
for
a
space
only
,
and
then
breaks
off
from
it
,
and
returns
to
his
former
wicked
practice
,
he
does
not
repent
in
the
Scripture
account
;
he
indeed
repents
of
his
Repentance
,
and
he
shall
certainly
fall
short
of
those
Benefits
which
are
promised
to
the
Penitent
,
Ezek
.
18.24
.
If
the
Righteous
turn
from
his
Righteousness
,
&c.
shall
he
live
?
all
his
Righteousness
that
he
has
done
shall
not
be
mentioned
:
in
his
Trespass
that
he
has
trespass'd
,
and
in
his
Sin
that
he
has
sinn'd
,
in
them
shall
he
die
.
Nay
,
not
only
so
,
but
the
Scripture
intimates
that
it
shall
be
worse
with
him
that
thus
turns
again
to
Folly
.
And
therefore
St.
Peter
says
,
2
Pet
.
2.20
,
21.
If
after
they
have
escaped
the
Pollutions
of
the
World
,
they
are
again
intangled
therein
,
and
overcome
,
the
latter
end
is
worse
with
them
than
the
beginning
;
for
it
had
been
better
for
them
not
to
have
known
the
way
of
Righteousness
,
&c.
Having
thus
considered
Gospel-Repentance
,
and
shew'd
it
to
be
in
general
,
a
through
Change
,
a
Change
both
of
Heart
and
Life
;
a
Reformation
that
is
general
,
tho
not
universal
;
an
amendment
of
all
kinds
,
the
not
of
all
and
every
thing
in
particular
;
of
most
,
though
not
of
all
,
which
though
it
be
not
compleat
and
perfect
,
yet
is
sincere
and
real
;
and
tho
it
be
not
all
finish'd
presently
,
yet
it
will
be
by
degrees
,
and
in
time
;
for
't
is
daily
growing
,
and
therefore
must
needs
abide
and
continue
alway
.
Before
I
proceed
to
the
Reasons
and
Grounds
of
this
,
I
will
point
to
some
mistakes
,
which
some
are
apt
to
fall
into
about
this
matter
;
in
which
I
shall
endeavour
to
undeceive
those
that
err
,
or
else
to
prevent
their
Erring
,
by
inferring
from
what
I
have
said
is
Repentance
,
what
is
not
,
which
yet
is
thought
to
be
.
Removal
of
●
some
mistakes
about
Repentance
.
And
this
is
a
matter
of
great
moment
indeed
.
For
whoever
has
taken
up
a
false
notion
of
Repentance
,
and
thinks
that
to
be
it
which
is
short
of
,
which
is
only
part
,
or
some
accident
it
may
be
of
it
,
he
deceives
himself
dangerously
;
for
by
this
means
he
flatters
himself
as
if
he
were
safe
from
his
Sin
,
when
he
is
fast
held
in
the
Bonds
of
Iniquity
,
and
shall
,
if
he
continue
as
he
is
,
unavoidably
fall
under
Condemnation
for
it
.
That
I
may
prevent
or
remove
such
mischievous
mistakes
;
I
will
,
on
supposition
that
I
have
given
the
true
and
Scripture-notion
of
Repentance
,
conclude
that
the
several
particulars
I
am
about
to
name
,
are
not
that
Repentance
to
Life
,
however
they
may
by
some
be
mistaken
.
As
,
1.
It
is
not
Confession
to
a
Priest
at
some
set-times
;
Though
I
open
my
Heart
never
so
much
to
him
,
and
tell
him
all
I
think
or
know
by
my self
;
tho
I
acquaint
him
not
only
with
my
Works
,
but
with
my
very
Inclinations
and
Thoughts
,
with
all
my
Designs
and
Purposes
;
tho
I
make
as
full
and
free
a
Confession
as
any
ever
did
,
or
can
do
;
yet
this
will
not
pass
for
the
Repentance
on
which
I
may
expect
Pardon
from
God
.
Nay
,
and
tho
the
Priest
do
,
and
must
,
according
to
his
Order
and
Rule
,
absolve
me
;
yet
if
I
have
no
more
than
this
to
shew
for
my
Repentance
,
I
cannot
promise
my self
that
God
will
forgive
me
;
Nay
,
I
may
be
sure
he
will
not
.
The
Confessor
often
absolves
where
God
does
not
;
and
God
many
times
pardons
,
where
the
Priest
condemns
—
Yet
I
would
not
be
mistaken
,
as
if
I
went
about
to
disswade
you
from
Confession
to
your
Spiritual
Guides
in
some
Cases
,
far
be
this
from
me
,
who
know
that
this
may
be
,
and
has
been
of
good
use
,
where
it
has
been
practis'd
seriously
and
discreetly
:
But
this
I
must
declare
,
that
it
is
neither
ordinarily
necessary
,
in
order
to
our
Pardon
from
God
,
nor
is
it
much
less
sufficient
,
and
all
that
is
necessary
to
obtain
it
.
How
miserably
then
are
they
deluded
,
who
rely
on
their
Sacerdotal
Confession
for
the
Pardon
of
their
Sins
;
and
think
they
have
now
repented
when
they
have
confessed
them
;
and
that
they
may
expect
all
that
which
in
the
Gospel
is
promised
to
the
true
Penitent
?
We
have
learned
out
of
the
Scripture
,
that
Reformation
is
something
more
than
this
;
something
that
may
be
where
Confession
is
not
made
to
any
Man
;
and
that
may
not
be
there
where
Men
do
confess
.
2.
Tho
there
be
a
submission
to
,
yea
and
a
willing
undergoing
of
Penance
imposed
by
the
Priest
,
or
any
Man
or
company
of
Men
whatsoever
;
Tho
I
should
Fast
,
or
Watch
,
or
go
a
Pilgrimage
,
or
pay
a
great
Summ
of
Money
,
or
part
with
my
Children
,
or
endure
Whippings
and
Tortures
in
my
Flesh
;
nay
,
or
give
up
my
Life
for
the
Service
of
the
Church
,
tho
I
give
my
Body
to
be
Burn'd
.
—
Yet
all
this
does
not
amount
to
Repentance
;
all
this
may
be
done
,
where
Men
repent
not
;
and
Men
do
Repent
,
and
are
Accepted
with
God
where
none
of
this
is
done
.
If
any
be
under
such
a
mistake
as
this
,
they
may
rectify
their
Thoughts
out
of
the
Prophet
Micah
6.6
,
7
,
8.
Wherewith
,
&c.
3.
Nor
is
Confession
of
Sin
to
God
himself
,
Repentance
;
No
,
tho
it
be
perform'd
with
more
solemnity
and
seriousness
,
than
Confession
to
a
Priest
can
be
supposed
to
be
,
yet
Forgiveness
is
not
promised
to
this
.
It
is
true
,
that
Confession
must
and
will
be
made
to
God
,
where-ever
Men
do
truly
Repent
:
So
that
this
is
to
be
done
,
but
it
is
a
part
,
not
all
,
that
they
are
to
do
.
Therefore
we
find
,
Prov.
28.13
.
That
it
is
joined
with
forsaking
Sin
;
He
that
covers
his
Sin
,
saith
the
Wise
Man
,
shall
not
prosper
;
but
he
that
Confesses
and
Forsakes
,
shall
find
Mercy
.
If
a
Man
does
not
Confess
his
Sin
to
God
,
he
is
without
all
hope
;
but
neither
will
his
Confession
singly
avail
him
,
he
must
forsake
it
also
.
Let
therefore
my
Confession
to
God
be
never
so
full
and
free
;
never
so
sensible
and
serious
,
never
so
constant
and
frequent
;
yet
if
it
be
not
accompanied
with
that
Change
and
Amendment
which
has
been
declared
,
it
is
not
that
Repentance
which
God
will
accept
.
4.
Nor
does
Repentance
consist
in
any
Abstinences
or
Non-compliances
with
natural
Desires
in
any
severities
to
my
Body
,
or
Disciplinary
Exercises
,
tho
I
take
them
up
of
mine
own
Will
,
and
they
are
not
imposed
by
any
other
.
These
,
so
far
as
they
have
any
good
effect
on
me
,
as
they
tend
to
rectify
what
is
wrong
,
to
mend
what
is
amiss
,
to
bring
me
into
a
true
natural
State
,
to
regulate
and
reform
,
not
to
destroy
and
overthrow
my
Nature
(
as
too
oft
they
do
,
)
so
far
they
are
of
use
.
But
they
are
far
from
being
that
Repentance
to
which
at
the
best
they
are
but
Helps
;
and
sometimes
they
are
Hindrances
;
so
that
they
are
only
uncertain
Signs
of
it
.
I
may
Fast
twice
a
Week
,
as
the
Pharisees
did
;
I
may
macerate
my
Flesh
with
burdensom
Exercises
,
and
painful
Severities
;
I
may
eat
and
drink
by
Weight
;
I
may
watch
often
;
I
may
deny
my self
whatever
is
pleasant
to
me
,
and
yet
I
may
not
be
dead
to
Sin
,
tho
I
be
to
almost
all
things
else
;
I
may
not
have
forsaken
my
Evil
ways
,
tho
I
have
my
Meat
;
I
perhaps
have
not
by
all
this
so
much
mended
and
reform'd
,
as
destroy'd
my
Nature
.
5.
Nor
is
this
Repentance
a
meer
Conviction
of
Sin
,
of
the
Evil
of
it
,
and
of
mine
own
Guilt
;
't
is
not
a
bare
knowledg
that
it
is
an
evil
thing
to
Sin
against
God
,
and
that
I
have
broken
his
Laws
,
and
am
thereby
become
obnoxious
to
the
Judgment
of
God
.
The
Devils
,
I
doubt
not
,
are
under
such
Convictions
as
these
;
they
know
that
they
have
violated
the
Laws
of
Heaven
;
and
that
by
their
Sin
they
have
made
themselves
liable
to
everlasting
Miseries
;
but
yet
they
repent
not
:
No
more
do
those
Men
who
know
that
they
have
sinn'd
,
and
what
their
Sin
deserves
;
but
this
their
Knowledg
goes
no
further
,
has
no
effects
upon
them
;
does
not
alter
their
Wills
,
nor
mend
their
Lives
;
they
do
not
cease
to
love
and
practise
that
Sin
which
they
know
makes
them
liable
to
the
Wrath
of
God
.
Nor
does
Repentance
consist
in
a
bare
Speculation
of
the
Goodness
of
Vertue
;
Tho'
a
Man
think
and
be
perswaded
that
Vertue
is
an
excellent
thing
;
tho'
he
believe
all
that
good
of
it
which
any
one
can
say
;
tho
he
may
reason
himself
into
an
Assent
to
this
,
that
the
Vertue
which
is
despised
and
slighted
in
the
World
,
and
which
himself
has
sometimes
undervalued
,
is
very
good
and
highly
valuable
;
yet
if
this
his
Perswasion
has
no
farther
effect
,
if
it
be
alone
,
if
his
Will
and
Inclinations
be
as
they
were
before
,
and
he
lives
the
same
Life
he
did
;
his
Understanding
will
be
of
no
avail
;
there
is
a
Change
there
indeed
,
but
because
it
is
no
where
else
,
it
will
signify
nothing
to
our
Acceptance
;
it
is
not
that
Change
which
the
Scripture
calls
Repentance
.
6.
Nor
is
it
Sorrow
for
having
committed
Sin
.
For
a
very
great
Sorrow
on
the
account
of
Sin
,
may
be
in
an
Unrepenting
Soul
;
and
the
Man
who
is
really
troubled
at
his
having
done
wickedly
,
may
yet
repeat
those
very
Actions
for
which
he
is
troubled
.
Now
,
assuredly
no
Man
whose
Soul
is
not
changed
,
and
whose
Life
is
not
better'd
,
can
be
said
to
repent
.
Sorrow
is
a
Passion
that
may
be
occasion'd
by
a
very
confused
and
uncertain
Knowledg
;
nay
it
may
be
raised
by
mistaken
Apprehensions
and
false
Reasonings
.
Now
,
if
our
Sorrow
for
Sin
be
such
,
it
is
of
no
account
with
God
;
as
indeed
,
no
Passion
is
of
any
value
with
him
that
is
founded
in
Ignorance
,
or
ill-reasoning
.
But
besides
,
a
Man
may
be
troubled
that
he
has
sinn'd
on
such
accounts
as
these
.
1.
Either
he
has
suffer'd
in
his
Temporal
Interest
,
has
sustain'd
Loss
in
his
Estate
by
Idleness
or
Prodigality
:
Or
,
has
lost
his
Credit
by
his
Injustice
and
Dishonesty
.
Or
,
2.
He
has
some
confused
Fears
,
that
he
shall
one
way
or
other
suffer
by
it
;
that
the
Curse
of
God
will
follow
him
in
this
Life
;
or
however
that
it
will
overtake
him
at
Death
,
and
he
shall
be
miserable
in
another
World
.
But
yet
all
this
is
not
enough
to
take
him
off
from
the
liking
and
practice
of
this
Sin
;
he
is
troubled
for
the
ill
consequents
of
his
Sin
,
which
he
feels
or
fears
,
but
he
still
loves
it
;
and
nothing
does
make
him
cease
from
the
commission
of
it
.
He
is
troubled
indeed
,
but
it
is
because
he
is
,
or
must
be
punish'd
;
not
because
he
has
sin'd
;
Or
,
if
it
be
for
that
,
yet
it
seems
he
still
chuses
to
sin
with
all
the
Sorrow
consequent
on
it
,
rather
than
to
forbear
it
.
This
is
that
I
say
,
there
may
be
a
great
Sorrow
for
having
committed
Sin
,
rais'd
in
the
Soul
that
is
not
truly
convinced
,
nor
certainly
perswaded
of
its
Evil
,
nor
does
indeed
hate
it
;
nor
does
it
cause
a
Reformation
of
Life
,
and
then
it
may
be
,
where
Repentance
is
not
.
Have
we
not
met
with
those
,
who
have
not
only
express'd
,
but
had
a
great
Sorrow
for
their
past
Wickedness
;
and
yet
they
have
immediately
return'd
to
the
same
Follies
which
they
have
so
much
lamented
?
This
is
a
plain
proof
,
that
Men
may
both
have
Love
and
Sorrow
for
the
same
Sin
.
Much
less
should
we
think
that
any
one
repents
,
who
makes
great
Signs
,
and
gives
great
Expressions
of
Sorrow
,
Tears
,
sowr
Looks
,
Sighs
,
&c.
For
these
are
much
the
effects
of
a
Bodily
Temper
,
and
accompany
the
lesser
Griefs
.
It
is
almost
impossible
for
a
Man
not
to
have
some
Regret
,
some
Trouble
,
when
he
thinks
he
has
sin'd
,
which
will
vent
it self
in
the
usual
ways
;
but
this
may
consist
with
a
secret
liking
of
Sin
it self
,
and
with
a
continuance
in
it
.
7.
Neither
do
I
make
the
whole
of
Repentance
to
lie
in
the
change
of
any
one
single
Passion
,
nor
of
all
the
Passions
together
,
not
arising
from
good
Understanding
,
and
having
no
influence
to
reform
the
Practice
.
Even
hatred
of
Sin
,
and
love
of
Goodness
(
which
include
and
infer
all
the
other
Passions
)
yet
if
they
do
not
rise
from
,
and
be
not
directed
by
Knowledg
—
and
if
they
do
not
mend
the
Life
,
I
have
shewn
them
to
be
of
no
Consideration
in
this
Matter
:
if
therefore
the
Passions
be
changed
,
but
the
Understanding
is
the
same
,
and
the
Life
no
better
,
this
is
no
Repentance
.
8.
The
same
must
be
said
of
Purposes
to
break
off
a
Course
of
Sin
,
and
Resolutions
to
live
vertuously
.
When
Men
come
to
this
,
they
think
the
Business
is
done
;
and
indeed
it
is
in
a
fair
way
—
but
yet
how
often
have
Men
resolved
to
do
what
they
never
did
?
And
how
few
are
there
that
have
not
at
one
Time
or
other
,
nay
,
often
resolved
to
live
a
good
Life
,
and
yet
how
few
have
been
true
to
these
Resolutions
?
Purposes
founded
on
Passion
,
or
Mistake
and
Ill-reasoning
,
on
a
present
Temper
of
Body
,
or
some
sudden
inconsider'd
Thoughts
,
't
is
to
be
expected
,
that
they
should
be
as
quickly
broken
,
as
they
were
rashly
made
;
nor
is
it
to
be
thought
,
that
they
will
have
any
lasting
Effect
on
our
Lives
—
And
those
Purposes
which
neither
derive
from
good
Understanding
,
nor
are
productive
of
good
Life
,
but
are
without
good
Effect
,
as
well
as
without
good
Cause
,
cannot
be
that
Repentence
to
which
the
Scripture
promises
Mercy
.
And
we
must
have
the
same
Consideration
of
Desires
,
that
we
have
of
Purposes
to
repent
.
There
is
a
Doctrine
in
vogue
with
some
,
That
a
Desire
of
Grace
is
Grace
—
He
that
desires
Faith
has
it
,
and
he
that
desires
to
be
holy
is
holy
.
—
But
however
this
being
set
off
with
a
seeming
subtility
,
may
pass
for
currant
,
with
those
who
are
inclined
to
believe
it
;
yet
I
think
it
not
worth
while
to
say
any
more
to
this
Mistake
,
but
pass
from
it
to
the
next
:
9.
Some
Aversions
to
Vice
,
and
Inclinations
to
Vertue
.
These
I
distinguish
from
Repentance
,
as
I
have
done
several
of
the
Particulars
named
,
that
is
,
as
Parts
from
the
whole
:
These
are
,
indeed
,
Dispositions
to
,
Beginnings
and
Parts
of
Repentance
,
but
they
are
not
all
.
Few
Men
are
born
into
the
World
,
but
,
I
believe
,
they
bring
with
them
some
Remainder
of
that
Rectitude
in
which
God
made
Man
.
But
alas
!
how
are
these
hopeful
Beginnings
soon
spoiled
?
How
are
they
for
the
most
part
ineffectual
?
Here
are
the
first
Motions
of
Life
;
but
alas
!
they
are
stifled
and
prove
abortive
;
if
they
be
not
supported
by
good
Knowledg
,
and
maintain'd
by
Exercise
,
they
cease
:
or
if
they
continue
,
they
are
of
no
Worth
,
they
will
not
stand
for
Repentance
.
No
,
nor
10.
Practice
and
Life
,
if
it
be
alone
;
if
the
Soul
be
not
changed
,
if
it
have
the
same
love
to
Sin
which
it
had
;
though
it
should
happen
,
that
a
Man
do
other
Actions
than
he
did
,
and
has
altered
his
Course
and
Way
,
yet
if
his
Mind
be
the
same
,
he
is
still
the
same
impenitent
Man
which
he
was
.
Can
any
one
think
him
to
repent
,
who
,
though
he
does
better
,
yet
wishes
to
do
as
ill
as
ever
?
His
Course
is
changed
,
but
his
Choice
is
the
same
.
He
has
altered
his
Practice
,
but
not
his
Thoughts
and
Designs
,
as
the
Scripture
requires
:
Let
the
wicked
forsake
his
Way
,
and
the
unrighteous
Man
his
Thoughts
.
It
is
not
he
that
has
made
this
Change
,
but
Time
:
His
Body
is
now
unfit
for
those
Services
to
which
he
formerly
put
it
:
it
is
uncapable
of
those
Gratifications
which
he
formerly
indulged
it
—
or
Company
has
moulded
him
—
and
he
has
been
wholly
passive
,
has
not
co-operated
at
all
in
this
Change
,
or
it
has
not
been
made
out
of
good
Judgment
and
free
Choice
—
In
short
,
it
has
no
ways
depended
on
,
or
been
consequent
to
the
Change
made
in
his
Understanding
and
Will
.
It
is
not
from
any
Conviction
of
the
Evil
of
Sin
,
or
Perswasion
of
the
Good
of
Holiness
,
not
from
Hatred
of
the
one
,
and
Love
of
the
other
,
that
he
lives
better
.
11.
Nor
though
a
Man
from
these
very
Principles
,
do
a
few
single
good
Acts
,
or
in
some
Instances
abstain
from
Sin
,
may
he
therefore
be
thought
to
repent
,
i.e.
e
.
so
as
to
find
Mercy
with
God
,
and
to
have
all
his
Sins
pardoned
.
Nothing
less
than
a
vertuous
Practice
,
a
good
Course
of
Life
,
a
Tenour
of
holy
Actions
,
will
in
the
Scripture-sense
denominate
a
Man
to
be
a
true
Penitent
.
Tho
a
man
may
do
many
good
things
,
if
he
do
not
most
,
how
can
he
be
call'd
a
good
Man
?
And
with
what
unused
an
Impropriety
of
Speech
,
and
how
untruly
must
he
be
said
to
have
repented
of
his
former
Life
,
who
for
the
main
,
and
most
of
his
Actions
,
goes
on
to
do
as
he
did
before
?
Thus
I
have
shewn
,
that
't
is
not
the
Amendment
of
this
,
or
that
,
or
of
any
one
,
or
some
,
or
divers
Things
in
Man
,
that
is
necessary
to
Repentance
.
Nor
is
a
Change
of
all
that
is
in
Man
sufficient
,
without
the
Reformation
of
his
Life
,
and
not
of
some
single
Works
,
but
of
the
most
of
his
Actions
;
his
Practice
must
be
changed
,
else
he
is
not
in
Scripture-Account
a
true
Penitent
.
I
add
one
more
,
12.
That
all
this
must
continue
.
For
tho
we
could
suppose
a
Man
never
so
much
altered
,
and
his
Life
amended
,
yet
all
this
will
not
avail
to
Salvation
,
unless
it
abide
.
For
he
that
is
most
throughly
washed
from
his
Wickedness
,
if
he
return
to
his
wallowing
in
the
Mire
,
will
be
as
filthy
as
ever
.
His
former
washing
is
now
to
no
purpose
;
Nay
,
as
has
been
shewn
before
,
as
it
aggravates
his
Sin
,
so
it
increases
his
Misery
.
Let
Men
,
therefore
,
take
heed
of
such
a
Mistake
as
this
,
that
Repentance
is
over
,
that
they
have
done
it
.
Let
me
tell
every
one
,
that
unless
he
do
repent
,
he
has
not
repented
:
And
unless
he
continue
in
the
same
Perswasion
of
the
Evil
of
Sin
,
in
the
same
Hatred
to
it
,
Sorrow
for
it
,
Resolution
against
it
,
and
that
in
the
whole
Course
of
his
Life
he
forsakes
it
to
the
End
,
all
that
passed
before
will
be
of
no
Account
;
the
same
good
Temper
and
Frame
of
Mind
,
the
same
vertuous
Course
and
Tenor
of
Life
must
continue
to
the
last
,
if
he
hope
to
receive
the
Mercy
promised
to
true
Repentance
.
It
is
not
the
Work
of
an
Hour
,
of
a
Day
,
or
of
a
Lent
—
It
is
the
Work
of
every
Day
,
and
of
all
the
Days
of
our
Life
.
Let
them
consider
well
of
this
,
who
think
they
are
to
repent
once
for
all
,
and
that
some
one
Time
in
their
Life
will
serve
turn
.
And
let
them
also
attend
to
it
,
who
,
tho
they
will
allow
more
Times
than
one
,
have
their
Set-times
every
Year
,
which
they
allot
to
Repentance
,
yet
think
it
needless
to
be
in
the
Exercise
of
it
every
Day
—
Whereas
in
that
large
and
complex
Notion
which
the
Scripture
gives
of
it
,
and
under
which
it
is
there
considered
as
the
Means
of
Salvation
,
it
is
a
Change
both
of
the
Man
,
and
of
his
Works
for
the
better
—
And
such
a
Change
as
is
constant
and
abiding
,
and
remains
to
the
End
—
I
must
in
the
use
of
my
Understanding
continually
hate
,
and
cease
from
Sin
,
continually
love
and
practise
Vertue
.
Thus
I
have
shewed
divers
of
the
most
dangerous
and
common
Mistakes
that
Men
have
about
Repentance
,
by
describing
it
according
to
the
Scripture-Notion
of
it
,
when
it
is
made
the
Condition
of
Forgiveness
,
and
of
Eternal
Life
.
It
may
seem
strange
to
some
,
that
I
have
been
so
long
in
explaining
what
I
mean
by
Repentance
.
I
give
this
account
:
1.
Why
Repentance
should
be
explained
exactly
.
That
I
think
I
ought
to
be
very
careful
and
exact
in
shewing
what
those
Duties
are
,
to
which
I
exhort
:
For
else
Men
will
be
moved
to
do
they
know
not
what
.
And
it
may
be
considered
,
Whether
this
has
not
been
one
Cause
why
Sermons
have
so
little
good
Effect
,
that
either
Men
are
not
told
,
or
do
not
mind
sufficiently
what
it
is
that
they
are
perswaded
to
.
And
when
Mens
Affections
are
in
Motion
,
but
not
under
the
Conduct
of
Knowledg
,
whither
may
not
,
whither
have
they
led
not
them
?
2.
I
would
especially
be
careful
in
explaining
such
a
Duty
,
as
is
the
Condition
of
all
that
we
hope
for
.
There
is
none
but
must
desire
an
accurate
Knowledg
of
that
,
without
which
he
cannot
be
happy
.
I
might
also
have
said
,
that
this
Change
is
still
a
making
;
it
does
not
stand
at
a
stay
,
it
is
not
at
an
End
whilst
we
are
here
.
But
because
we
are
not
always
so
sensible
of
it
after
the
first
Beginning
,
when
it
is
a
doing
,
as
after
it
is
done
;
as
we
perceive
not
how
,
nor
when
we
grow
,
Arguments
and
Motives
to
repent
.
I
shall
therefore
omit
it
—
Having
declared
what
the
Scriptures
mean
by
Repentance
unto
Life
,
I
now
proceed
to
those
Grounds
and
Reasons
,
Arguments
and
Motives
,
whereby
we
should
be
perswaded
and
engaged
unto
it
;
i.e.
e
.
to
use
our
utmost
care
to
give
all
diligence
,
that
we
may
repent
;
which
if
we
do
,
the
Grace
of
God
will
not
be
wanting
.
God
is
very
often
before-hand
with
us
,
and
many
Times
he
prevents
our
earliest
Endeavours
,
but
he
always
seconds
and
assists
them
.
And
whoever
does
but
suspect
that
he
will
not
,
has
unworthy
thoughts
of
God
.
This
I
thought
good
here
to
insert
,
that
none
might
be
discouraged
from
setting
himself
to
do
that
,
which
he
will
see
very
reasonable
and
fit
,
meerly
out
of
Apprehension
,
that
he
of
himself
is
insufficient
,
that
he
cannot
repent
if
he
would
.
—
And
out
of
Doubtfulness
,
that
God
will
not
help
him
—
The
first
I
grant
,
that
we
of
our selves
are
not
sufficient
—
but
let
none
imagine
,
that
God
is
not
more
forward
to
assist
our
Weakness
,
than
we
are
to
desire
it
.
This
which
he
has
already
done
,
is
a
Pledg
of
what
he
will
farther
do
;
that
is
,
if
he
has
made
us
to
will
and
desire
it
,
this
should
assure
our
Hopes
,
that
he
will
go
on
to
work
in
us
to
do
,
as
he
has
done
to
will
.
And
if
we
do
not
stifle
these
first
Beginnings
,
and
by
stupid
Dulness
,
or
wilful
Perverseness
,
not
comply
with
,
or
resist
and
oppose
these
first
Motions
,
but
hearken
to
,
and
obey
them
;
he
will
most
certainly
perfect
what
he
has
begun
,
and
enable
us
to
do
what
he
has
moved
us
to
desire
to
do
.
Having
thus
taken
notice
of
,
and
I
think
,
said
enough
to
remove
this
Stumbling-block
out
of
the
Way
:
I
now
offer
some
of
those
Considerations
which
may
move
and
perswade
us
to
repent
.
As
,
1.
It
becomes
us
.
2.
It
's
a
Thing
of
great
Benefit
and
Advantage
.
3.
It
is
absolutely
and
indispensably
necessary
.
1.
It
becomes
us
.
This
Repentance
and
Reformation
highly
becomes
us
:
As
will
appear
,
if
we
consider
,
1.
Several
Inclinations
,
Tendencies
,
and
Actions
that
are
natural
to
us
.
Or
,
2.
the
Dispensations
of
Divine
Providence
,
under
which
we
are
.
Or
,
3.
what
is
just
and
right
.
For
it
well
becomes
us
to
comply
with
our
own
Natures
,
in
doing
all
that
which
by
them
we
are
disposed
to
do
.
And
we
cannot
but
think
it
fit
,
that
we
should
so
correspond
with
the
Dispensations
of
God's
Providence
,
as
to
answer
his
Call
,
and
to
serve
his
Ends.
Also
we
must
judge
all
that
is
just
and
right
,
to
become
us
.
On
all
these
Accounts
it
will
appear
,
that
it
is
very
becoming
and
fit
,
that
we
should
change
our
Minds
,
and
amend
our
Lives
in
such
manner
as
has
been
described
.
1.
It
becometh
us
in
respect
of
ourselves
.
It
is
agreeable
to
our
Natures
,
that
we
should
judge
truly
,
and
chuse
wisely
,
that
our
Wills
should
follow
our
Understandings
,
and
our
Affections
be
duly
proportioned
to
the
good
,
or
evil
of
Things
;
and
that
our
Behaviour
and
Carriage
should
be
the
proper
Result
and
Issue
of
a
good
and
right
Mind
;
of
a
Will
and
Affections
that
are
under
the
Conduct
of
a
well-informed
,
and
a
true
Understanding
.
That
this
is
agreeable
to
human
Nature
,
none
will
deny
,
but
they
who
mistake
the
Depravation
and
Corruption
of
it
,
for
our
true
Nature
;
and
call
that
only
natural
,
which
is
the
Degeneracy
of
Nature
,
and
the
most
contrary
to
it
.
But
we
who
believe
that
God
made
Man
in
a
good
State
at
first
,
and
that
,
notwithstanding
the
Apostacy
,
there
are
yet
some
Remainders
of
that
primitive
Perfection
,
look
on
that
as
natural
,
which
is
agreeable
to
the
Condition
in
which
we
were
first
made
,
and
to
those
Reliques
of
that
State
,
which
in
this
Degeneracy
we
still
retain
.
And
whatever
is
opposite
,
and
is
not
according
to
that
,
we
esteem
unnatural
.
Now
assuredly
our
great
Creator
has
so
formed
us
,
that
we
should
judge
truly
of
Things
—
And
therefore
has
he
implanted
in
us
a
vehement
Thirst
after
Knowledg
and
Truth
;
and
furnish'd
us
with
several
Abilities
and
Helps
,
whereby
we
might
attain
to
it
,
insomuch
that
we
need
not
be
either
grosly
ignorant
,
or
mistaken
about
the
greatest
and
best
,
the
most
useful
and
excellent
Things
,
especially
Vertue
and
Vice
—
Matters
of
greatest
Moment
to
us
to
know
.
Our
own
,
and
every
Man's
Observation
and
Reasonings
will
lead
him
to
a
right
Understanding
of
these
Things
.
Again
;
We
are
so
made
,
that
unless
our
Wills
comply
with
our
Understandings
,
and
that
we
be
directed
in
our
Choices
by
our
Judgments
,
we
act
most
unnaturally
.
Of
this
we
are
sensible
by
the
Uneasiness
and
Regret
which
we
feel
in
our selves
,
that
arises
from
such
an
Intestine
Discord
as
this
.
I
need
add
no
more
to
prove
the
Affections
and
Actions
consequent
on
such
a
well-directed
Will
to
be
natural
to
us
.
Every
one
will
suppose
,
that
a
well-inform'd
Mind
,
governing
it self
,
and
the
lower
Faculties
of
our
Nature
,
according
to
its
best
Knowledge
,
is
most
agreeable
to
us
as
we
came
out
of
the
Hands
of
God
—
And
that
the
Opposite
to
this
is
the
most
unnatural
,
contranatural
Thing
that
can
be
.
And
if
this
be
so
,
as
most
certainly
it
is
,
then
is
also
the
Repentance
,
which
Scripture
calls
us
to
,
the
most
natural
,
and
consequently
the
best
becoming
us
.
For
it
is
nothing
in
general
,
but
the
Recovery
of
our
Minds
from
Ignorance
and
Mistake
,
to
Truth
and
Knowledg
.
It
is
the
Return
of
a
rebellious
Will
and
Affections
to
their
natural
Subjection
and
Allegiance
:
It
is
the
regulating
our
Actions
in
such
a
manner
,
as
our
wise
Maker
intended
;
that
is
,
That
we
think
Sin
and
its
Consequents
worse
than
any
other
Evil
,
which
we
either
do
,
or
can
suffer
:
And
Vertue
,
with
its
Attendants
,
far
better
than
all
other
Good
Things
that
can
stand
in
Competition
with
it
.
Now
this
is
most
true
and
evident
,
as
will
appear
to
every
one
that
will
review
his
own
undoubted
Experience
of
himself
,
or
most
exact
Observation
of
others
;
the
best
and
surest
Reasonings
which
he
makes
of
his
own
Nature
,
and
of
the
Notions
which
he
has
of
Good
and
Evil
—
the
creditable
Testimony
of
all
Sorts
of
Men
in
all
Ages
,
and
not
to
mention
especially
the
Divine
Oracles
,
I
appeal
to
all
these
,
if
we
will
but
be
concluded
by
them
,
for
Satisfaction
in
this
Truth
,
viz.
That
Sin
is
the
worst
,
and
Vertue
the
best
of
all
Things
.
I
must
not
now
insist
on
these
Things
,
only
let
it
be
consider'd
,
Whether
the
Trouble
which
you
have
from
Remorse
for
Sin
,
be
not
the
most
piercing
and
inward
,
the
most
constant
and
lasting
,
and
unavoidable
of
all
the
Troubles
which
you
have
undergone
?
—
Whether
any
outward
Loss
,
nay
,
or
bodily
Sickness
,
do
cause
such
a
Sorrow
as
this
,
which
yet
is
no
other
than
what
Nature
it self
disposes
us
unto
?
Now
this
is
a
Discovery
of
the
Sense
,
and
as
I
may
call
it
,
Judgment
of
human
Nature
concerning
Sin
.
On
the
other
Hand
,
What
greater
Satisfaction
or
Pleasure
do
we
perceive
,
than
in
doing
,
or
having
done
some
vertuous
good
Actions
?
All
the
Gratifications
of
a
sensual
Appetite
are
nothing
,
in
Comparison
with
this
,
they
are
but
momentary
,
and
vanishing
,
they
are
mixed
,
and
for
most
part
are
followed
with
bitter
Griefs
—
But
the
Pleasures
of
well-doing
are
pure
and
uncompounded
,
constant
and
unalterable
;
Time
does
not
wear
them
out
,
they
are
always
fresh
,
there
is
nothing
that
accompanies
,
or
follows
them
,
that
gives
them
any
Allay
.
Is
not
this
also
the
Voice
to
Nature
,
and
its
Testimony
to
Vertue
,
which
since
it
affords
us
the
chiefest
Joy
,
must
needs
be
the
best
Good
.
I
must
be
very
large
,
if
I
should
go
on
in
the
rest
of
the
Particulars
,
to
make
out
this
Truth
,
but
I
need
not
be
at
the
Pains
;
I
may
trust
every
one
that
considers
,
with
the
Management
of
this
Matter
,
That
Sin
with
its
Consequents
,
is
the
worst
of
all
Things
,
and
Vertue
the
best
.
Suppose
we
then
at
present
this
(
which
I
have
shewn
how
it
may
be
proved
)
we
plainly
see
,
that
Repentance
is
only
the
reforming
our
Ignorance
,
the
rectifying
our
Mistakes
,
that
whereas
we
thought
before
that
Sin
was
very
good
,
or
not
evil
,
or
not
very
evil
,
we
are
now
undeceived
—
and
see
that
it
is
necessarily
and
unalterably
mischievous
,
that
it
does
most
irreparable
Hurt
at
present
,
that
it
will
,
if
continued
in
,
plunge
us
into
the
Depth
of
all
Wo
and
Misery
.
Thus
it
appears
,
that
that
Part
of
Repentance
wich
consists
in
the
better
information
of
the
Understanding
concerning
Sin
and
Vertue
,
is
very
agreeable
to
Nature
.
For
it
is
nothing
but
the
Souls
being
rescued
out
of
Ignorance
and
Error
,
into
Knowledg
and
Truth
.
And
it
is
no
less
sutable
to
a
natural
State
,
that
the
Soul
being
convinced
of
the
Evil
of
Sin
,
should
have
an
Hatred
of
,
and
Aversation
to
it
;
and
that
it
should
have
an
Affection
,
an
Inclination
and
Love
to
Vertue
,
which
it
thinks
and
knows
to
be
good
.
This
is
natural
to
us
on
two
Accounts
:
1.
In
that
we
are
so
framed
as
to
be
directed
in
our
Choices
,
and
the
Determinations
of
our selves
by
our
understanding
and
knowledg
of
Good
and
Evil
,
—
especially
of
what
is
morally
Good
and
Evil
,
because
this
is
Man's
proper
Good
and
Evil
,
and
consequently
the
greatest
of
all
other
to
him
.
And
,
2ly
.
we
naturally
have
an
aversation
to
evil
,
and
Propension
to
good
;
we
hate
the
one
,
and
love
the
other
;
and
this
in
proportion
to
the
Good
or
Evil
which
we
apprehend
;
—
therefore
we
look
on
it
as
unnatural
,
and
indeed
monstrous
,
to
love
that
which
we
know
is
Evil
,
and
to
hate
that
which
we
think
Good
.
—
Hence
it
appears
natural
for
us
to
hate
Sin
and
love
Vertue
,
when
we
once
esteem
the
one
to
be
evil
,
and
the
other
good
.
And
whoever
by
ill
and
inveterate
Custom
is
induced
to
approve
and
chuse
that
Way
or
Course
which
he
knows
to
be
evil
,
nay
,
the
worst
of
Evils
,
vicious
and
wicked
,
is
justly
censured
to
act
like
a
Mad-man
;
He
is
truly
distracted
,
he
looks
one
Way
,
and
goes
another
.
And
it
is
no
less
monstrous
to
act
contrary
to
our
Choice
,
to
do
the
Evil
we
hate
,
or
not
to
do
the
Good
we
love
.
The
Sum
of
this
Discourse
is
this
:
If
it
be
natural
to
maintain
this
Order
among
our
Faculties
,
that
the
inferior
be
subject
to
our
Wills
,
and
they
under
the
Guidance
of
our
Understandings
;
if
it
be
natural
to
the
Understanding
to
judge
truly
as
the
Understanding
tends
to
Truth
,
so
the
Will
does
to
that
which
is
Good
.
If
it
be
natural
to
prefer
the
greater
Good
before
the
less
,
and
to
pursue
Pleasure
,
and
to
fly
from
Pain
and
Trouble
,
then
is
Repentance
very
natural
;
and
if
so
,
then
it
well-becomes
us
.
If
it
be
objected
,
that
Repentance
is
difficult
and
painful
,
and
therefore
not
natural
.
I
make
this
easie
Reply
.
1.
Every
Work
and
Way
how
natural
soever
,
is
hard
and
troublesom
at
first
:
And
the
better
and
higher
any
Work
is
,
the
more
difficult
is
it
also
in
the
Beginning
.
2ly
.
It
is
its
Contrariety
to
Custom
,
and
not
Nature
,
that
makes
it
seem
grievous
.
—
For
Custom
,
be
it
in
a
Thing
never
so
unnatural
,
makes
it
easie
and
pleasant
;
therefore
it
must
be
hard
to
oppose
,
to
break
this
.
A
Man
that
has
been
sick
or
lame
,
cannot
walk
,
or
exercise
,
without
some
Pain
;
and
yet
this
is
natural
,
and
't
is
the
Way
to
his
Recovery
.
It
is
therefore
no
Argument
,
that
Repentance
is
not
according
to
Nature
,
because
at
the
first
it
is
difficult
and
painful
.
2.
It
becometh
us
in
respect
of
God
.
It
well-becomes
us
to
correspond
with
such
Dispensations
of
Providence
as
we
are
under
,
and
to
be
obedient
to
God's
Will
in
them
;
i.e.
e
.
to
endeavour
the
attaining
that
End
,
which
God
by
them
designs
.
If
we
do
thus
,
we
shall
leave
off
our
evil
Ways
,
and
become
good
Men
.
This
might
appear
from
a
Consideration
of
all
God's
dealings
with
us
.
For
the
great
end
of
them
all
,
is
manifestly
to
make
us
good
.
But
at
present
I
shall
only
refer
to
the
Gospel-administration
,
under
which
we
are
.
Now
the
Gospel-administration
does
so
evidently
aim
at
our
Amendment
,
and
living
good
Lives
;
and
does
so
loudly
call
to
us
to
forsake
Sin
,
that
none
can
doubt
it
.
However
,
give
me
leave
to
be
a
little
particular
,
and
you
will
discern
by
the
few
Things
I
shall
mention
,
that
if
we
do
indeed
co-operate
with
,
and
under
God
,
and
comply
with
this
his
Method
,
we
shall
repent
.
For
,
1.
We
have
here
a
more
clear
and
full
Discovery
of
what
is
our
Duty
,
and
what
is
Sin
,
than
Men
had
before
.
Our
Saviour
has
by
his
Doctrine
and
Practice
,
given
us
a
more
large
and
particular
Knowledge
of
what
we
ought
,
and
what
we
ought
not
to
do
.
2.
Here
is
given
us
a
more
certain
Assurance
of
the
most
pernicious
Evil
of
Sin
,
and
of
the
great
Goodness
of
Vertue
,
than
Mankind
had
before
;
both
by
the
terrible
Threatnings
that
are
denounced
against
Sin
,
and
the
most
excellent
Promises
that
are
made
to
Holiness
.
Besides
these
,
our
blessed
Saviour's
Life
and
Death
puts
this
out
of
all
doubt
—
For
his
most
holy
Life
shews
what
his
Esteem
of
Goodness
was
:
And
his
dying
on
the
Cross
that
he
might
expiate
for
our
Sins
,
doth
sufficiently
declare
his
Thoughts
of
Sin
.
He
thought
it
worse
than
Death
:
And
we
are
fure
he-was
not
deceived
.
Now
if
we
consider
no
more
,
is
it
not
plain
from
hence
,
That
God
,
by
his
Gospel
,
designs
to
bring
Men
to
Repentance
?
To
what
purpose
else
does
he
give
us
this
clearer
Knowledg
of
our
Duty
,
if
it
be
not
that
we
may
do
it
?
Or
,
for
what
end
does
he
so
manifest
the
Evil
of
Sin
,
but
that
we
may
avoid
it
?
When
he
gave
up
his
own
Son
to
dye
for
Sin
,
was
it
not
that
he
might
hereby
make
us
hate
,
and
fear
that
which
was
the
Cause
of
so
great
Sufferings
to
the
Son
of
God
?
Nor
could
we
be
delivered
from
the
dire
Effects
of
it
,
but
in
such
a
Method
as
this
.
Besides
this
,
I
add
;
3.
Repentance
is
most
plainly
commanded
under
the
Gospel-administration
;
John
the
Baptist
,
our
Saviour
himself
,
his
Apostles
,
all
require
this
,
however
God
might
in
former
times
of
Ignorance
not
seem
to
call
so
earnestly
for
it
,
yet
now
he
commands
all
Men
every
where
to
repent
,
&c.
4.
This
Command
is
established
on
the
greatest
Sanctions
—
so
I
call
not
only
the
Penalty
denounced
on
the
Neglect
,
but
the
Promise
made
to
the
performance
of
it
.
No
less
than
eternal
Misery
is
there
declared
to
be
the
Consequent
of
Impenitence
.
And
if
our
Hearts
and
Ways
are
made
better
,
so
that
we
love
and
practise
Vertue
in
the
Course
,
and
to
the
End
of
our
Life
,
we
shall
not
fail
of
the
Pardon
of
Sin
,
and
of
everlasting
Happiness
.
Does
not
all
this
aim
at
our
Amendment
?
And
if
we
do
amend
,
do
we
not
comply
with
God's
Design
in
the
Gospel
?
But
if
we
continue
as
vicious
and
wicked
as
we
were
,
as
others
that
have
not
been
blessed
with
the
Gospel-revelation
,
do
we
not
then
receive
the
Grace
of
God
in
vain
?
Do
we
not
what
in
us
lies
to
frustrate
the
Divine
Counsels
,
and
make
them
of
no
Effect
?
And
this
does
very
ill
beseem
us
,
when
the
Divine
Wisdom
has
design'd
our
Amendment
;
and
in
Order
thereto
has
instructed
us
so
fully
what
he
would
have
us
do
,
and
given
us
such
unanswerable
Arguments
from
the
Authority
and
the
Example
of
our
Saviour
,
from
his
most
glorious
Promises
,
by
which
he
has
incouraged
our
Hopes
,
and
his
most
severe
Threats
for
the
awakening
our
Fears
,
that
if
we
act
like
Men
,
they
must
prevail
with
us
.
After
all
this
that
God
has
done
for
us
,
to
continue
as
we
were
,
would
be
very
unbeseeming
.
Let
us
collect
the
force
of
this
into
one
.
What
,
has
God
given
thee
a
clear
knowledg
of
what
thou
shouldst
do
,
and
wilt
thou
do
as
thou
didst
,
when
thou
wast
,
or
as
others
,
who
are
ignorant
?
Did
God
set
up
this
Light
,
and
wilt
thou
walk
in
Darkness
?
Does
he
teach
thee
Wisdom
,
and
wilt
thou
still
be
Foolish
?
Does
he
shew
thee
what
he
would
have
thee
to
do
,
and
wilt
thou
not
do
it
?
Wilt
thou
do
the
contrary
?
Surely
this
Light
was
given
to
direct
us
in
the
way
of
our
Life
;
and
it
would
therefore
ill
beseem
us
to
shut
our
Eyes
upon
it
,
or
to
put
it
under
a
Bushel
;
to
do
what
in
us
lies
to
extinguish
it
,
and
so
to
frustrate
the
Merciful
Design
of
God
.
Add
to
this
,
that
the
only
begotten
of
the
Father
came
on
this
very
design
,
to
turn
us
from
our
Iniquities
;
for
this
end
he
lived
amongst
us
,
and
died
;
he
did
and
suffered
so
much
,
that
he
might
redeem
us
from
all
Iniquity
;
he
was
nail'd
on
the
Cross
,
and
shed
his
Blood
,
that
we
by
his
Stripes
might
be
healed
;
he
thus
gave
up
himself
for
us
,
to
suffer
the
greatest
Evils
,
that
we
might
be
saved
from
Sin
,
and
become
a
peculiar
People
,
zealous
of
good
Works
:
And
now
shall
we
be
so
unworthy
as
to
defeat
the
Counsel
,
to
frustrate
the
undertaking
of
our
Saviour
?
shall
we
hinder
this
Design
from
taking
effect
?
shall
we
,
as
much
as
in
us
lies
,
make
all
that
he
has
done
and
suffered
on
our
behalf
in
vain
?
Shall
we
go
about
to
baffle
the
the
Wisdom
and
Goodness
of
the
Father
and
the
Son
;
and
shall
the
Holy
Spirit
be
resisted
and
grieved
by
us
?
Would
we
stifle
and
quench
those
good
Motions
of
his
,
whereby
he
would
begin
in
us
the
Life
of
Vertue
and
Holiness
?
how
unfit
,
how
unseemly
,
how
strange
a
thing
would
this
be
!
and
yet
thus
it
is
where
we
do
not
after
all
this
is
done
,
amend
our
ways
.
O
let
not
such
a
thing
be
said
of
us
,
that
God
would
have
cleansed
us
,
and
we
would
not
.
Again
;
When
God
has
expresly
call'd
us
to
Repentance
,
and
has
given
us
full
encouragement
that
it
shall
be
accepted
;
this
ought
to
prevail
with
us
.
They
that
were
doubtful
whether
their
Sins
should
be
pardon'd
,
tho'
they
reformed
,
might
have
some
Plea
for
their
going
on
in
Sin
;
but
we
after
all
assurance
that
we
shall
upon
our
amendment
find
Mercy
,
can
make
no
excuse
for
our selves
.
It
is
then
nothing
but
groundless
,
senseless
Obstinacy
,
altogether
without
Reason
and
unaccountable
,
the
most
shameful
and
unseemly
Behaviour
that
we
can
possibly
use
.
From
what
has
been
said
,
appears
how
fit
and
seemly
it
is
for
us
to
correspond
with
Divine
Dispensations
;
which
if
we
do
,
particularly
with
the
Gospel
,
we
shall
forsake
our
Evil
Thoughts
and
Ways
.
This
I
shall
shew
to
be
very
becoming
,
yet
farther
on
another
account
.
3.
Because
it
is
just
and
right
so
to
do
.
It
becomes
us
because
it
is
fir
and
just
.
That
to
do
justly
,
becomes
Man
,
is
confessed
by
all
:
And
that
Repentance
is
a
piece
of
Justice
,
cannot
be
denied
;
if
we
consider
,
that
it
is
a
restoring
to
God
that
of
which
by
Wickedness
we
had
robb'd
him
,
a
giving
him
his
own
,
which
was
by
Sin
with-held
from
him
.
For
,
surely
we
are
God's
,
he
has
all
imaginable
Titles
to
us
;
And
we
ought
to
be
disposed
of
by
him
,
to
do
or
suffer
,
or
be
whatever
is
his
Will
,
to
obey
his
Laws
,
to
serve
his
Designs
.
But
whilst
we
live
in
Sin
,
we
do
all
quite
contrary
;
we
run
away
from
our
great
Master
,
we
quit
his
Service
to
which
we
are
bound
;
we
rebel
against
our
Sovereign
,
we
list
our selves
under
his
Enemies
;
and
fight
against
him
our
Liege
Lord
.
Now
when
we
repent
,
we
return
to
our
Duty
,
come
back
to
our
own
Master
.
We
lay
down
the
unjust
Arms
we
had
taken
up
against
our
lawful
Sovereign
;
we
own
our
Fault
,
and
implore
his
Pardon
,
and
wholly
resign
our selves
to
his
disposal
,
i.e.
e
.
we
make
such
reparation
as
we
can
,
of
that
which
by
our
Sins
has
been
lost
;
we
restore
to
God
as
much
of
his
own
as
we
can
.
And
as
this
is
but
Justice
in
respect
of
God
,
so
it
may
go
under
the
same
notion
in
respect
of
Men
:
For
every
wicked
Man
is
unjust
to
others
,
to
the
World
;
he
by
his
Wickedness
injures
them
,
does
not
the
good
he
might
and
should
,
and
does
the
evil
he
should
not
;
so
that
when
he
repents
,
he
restores
to
Mankind
that
which
he
had
unjustly
with-held
from
them
,
that
is
,
himself
,
that
Service
,
and
those
good
Offices
whereby
he
might
contribute
to
their
welfare
.
Nay
,
I
may
say
in
some
sort
,
that
Repentance
is
Justice
done
to
a
Man's
own
Soul
;
for
surely
every
one
is
in
some
sort
indebted
to
his
own
self
;
he
ought
to
rescue
his
Soul
out
of
Slavery
and
an
unnatural
State
,
is
bound
to
recover
his
Mind
from
Diseases
,
to
vindicate
it
from
Fear
,
and
secure
it
from
Danger
,
and
preserve
it
from
Death
:
All
which
can
be
no
other
way
done
,
than
by
rescuing
himself
from
a
practise
and
state
of
Sin
:
If
this
be
not
done
,
a
Man
continues
most
unnaturally
unjust
to
himself
.
Thus
then
Repentance
or
Reformation
is
a
doing
right
to
God
,
to
the
World
,
to
a
Man's
own
self
;
and
on
this
account
also
it
will
become
every
one
.
It
is
Justice
that
we
should
bear
our
Part
,
do
our
Work
:
the
great
God
does
his
,
and
shall
we
fail
in
ours
?
this
is
manifest
Injustice
,
and
attended
with
very
mischievous
consequences
;
for
hence
it
is
that
we
our selves
,
that
other
Men
fail
of
happiness
,
and
God
is
denied
his
Glory
and
most
due
Praise
.
If
we
should
consider
farther
,
that
relation
in
which
we
stand
to
God
;
from
thence
also
it
would
appear
how
fit
it
is
for
us
to
repent
on
those
Accounts
.
We
depend
upon
him
for
our
Beings
,
and
for
all
that
we
have
,
therefore
we
ought
not
to
oppose
him
.
But
this
is
all
that
I
shall
now
say
on
this
Account
.
Thus
I
have
endeavoured
to
perswade
to
that
blessed
Change
of
our selves
,
which
the
Scripture
calls
Repentance
,
both
as
to
the
Beginning
and
Continuance
of
it
,
by
shewing
that
this
does
become
us
.
And
this
is
a
great
and
prevailing
Argument
with
those
that
weigh
it
.
For
when
I
say
a
Thing
becomes
me
,
I
plead
from
that
which
is
proper
and
peculiar
to
my
Nature
,
that
which
is
naturally
,
and
necessarily
Good
;
the
Want
of
which
is
a
manifest
Defect
,
a
Flaw
,
a
Maim
in
humane
Nature
.
In
somuch
that
I
must
look
on
my self
as
in
an
unnatural
state
,
so
long
as
I
do
what
does
not
become
me
,
or
neglect
to
do
what
does
;
and
so
long
I
cannot
be
happy
.
from
the
Benefits
and
Advantages
that
flow
from
thence
.
I
now
proceed
,
secondly
,
to
declare
more
expresly
what
was
sufficiently
implied
under
that
former
Particular
,
viz.
the
great
,
the
numberless
Benefits
which
do
accrue
upon
such
a
Repentance
.
When
I
shew'd
,
that
it
highly
becomes
us
,
I
gave
a
sufficient
Ground
to
prove
it
also
very
beneficial
.
For
no
Man
ever
does
a
becoming
Action
,
but
he
is
,
and
feels
himself
the
better
for
it
.
I
will
now
declare
some
of
those
many
Blessings
and
Advantages
which
accompany
Repentance
.
The
reformed
Man
himself
receives
much
good
,
and
it
is
not
a
little
that
over-flows
to
other
Men
.
Nay
,
I
may
add
,
that
it
reaches
above
the
Earth
,
and
Heaven
it self
is
in
some
sort
affected
with
it
.
I.
Repentance
is
very
beneficial
to
the
Penitent
himself
:
this
will
appear
,
1.
In
respect
of
himself
,
1.
Pardon
of
Sin
.
In
that
his
Sins
are
pardoned
,
i.e.
e
.
he
is
now
no
longer
under
guilt
,
nor
liable
to
the
Punishment
of
Hell
;
though
the
Sins
of
his
Past-life
have
been
very
many
,
and
very
heinous
,
yet
they
shall
not
be
laid
to
his
Charge
:
he
has
his
Pardon
already
,
and
when
he
comes
into
Judgment
he
shall
not
fall
into
Condemnation
,
but
be
publickly
and
finally
acquitted
.
And
is
not
this
a
most
invaluable
Blessing
?
All
those
who
have
considered
what
Sin
is
,
and
what
it
deserves
,
who
believe
and
fear
the
Threats
which
are
in
Scripture
denounced
against
it
;
whose
Souls
have
been
awakened
to
an
Expectation
of
the
last
and
dreadful
Judgment
,
and
of
the
Sentence
that
will
then
pass
on
all
the
obstinately
wicked
,
they
must
set
an
high
Value
on
a
Pardon
;
however
they
who
regard
not
God
,
and
make
a
Mock
at
Sin
,
may
slight
it
.
Think
now
what
we
shall
all
most
certainly
think
at
that
great
and
terrible
Day
,
when
all
the
World
shall
be
arraigned
before
the
righteous
Judge
of
Heaven
and
Earth
;
when
we
shall
all
be
required
to
give
a
Reason
of
our
Actions
,
and
shall
be
found
guilty
of
great
Offences
;
how
shall
we
then
prize
a
Pardon
?
and
what
shall
we
not
be
willing
to
part
with
,
that
we
may
escape
Condemnation
?
Certainly
,
if
the
whole
World
was
ours
,
we
should
most
willingly
give
it
in
Exchange
for
a
Pardon
?
But
how
readily
should
we
undergo
the
most
difficult
Task
,
the
hardest
Labor
,
how
chearfully
undertake
the
severest
Penance
,
the
most
rigid
Imposition
that
could
be
laid
upon
us
,
if
these
were
the
Terms
on
which
our
Judge
would
acquit
us
?
And
why
are
we
not
all
of
the
same
Mind
now
,
that
we
shall
so
shortly
be
of
?
Why
should
not
the
Fore-consideration
of
this
,
whilst
we
have
Time
,
and
it
will
be
to
purpose
,
move
and
affect
us
now
,
as
it
will
do
then
?
We
shall
then
wish
we
had
repented
,
when
we
cannot
repent
,
when
it
will
be
in
vain
;
why
should
we
not
now
,
when
it
will
be
to
good
purpose
,
do
that
which
we
shall
certainly
wish
we
had
done
,
and
eternally
lament
that
we
have
not
?
I
have
represented
what
Account
Men
will
make
of
a
Pardon
when
they
come
to
Judgment
.
Let
me
add
this
,
that
they
who
have
their
Sins
pardoned
,
will
be
in
Extasies
of
Joy
,
when
they
see
that
Hell
which
they
have
escaped
;
when
they
shall
hear
themselves
acquitted
by
the
Judge
of
all
the
World
;
O
what
Gladness
,
what
Triumphs
must
they
be
in
?
How
joyful
must
that
Sentence
be
,
that
absolves
them
from
the
Sins
of
their
whole
Life
?
If
the
News
of
a
Pardon
to
a
Criminal
that
is
condemned
to
a
Death
,
that
will
be
over
in
half
an
Hour
,
be
so
welcome
;
how
glad
must
the
poor
Sinner
be
to
hear
his
Lord
absolve
him
from
everlasting
Wo
?
Thus
shall
we
all
judge
very
shortly
of
these
Matters
,
and
can
it
be
nothing
to
us
now
?
Why
do
we
not
chuse
rather
to
have
our
Sins
pardoned
,
than
to
have
all
the
Happiness
besides
that
the
World
can
give
us
?
This
is
the
Condition
of
every
one
that
reforms
:
though
he
has
sinned
with
an
high
Hand
,
though
the
Cry
of
his
Wickedness
were
gone
up
to
Heaven
,
though
he
has
multiplied
Provocations
,
and
they
are
more
than
he
can
number
;
yet
if
this
worst
of
Men
has
forsaken
his
evil
Ways
,
and
his
Thoughts
,
and
Designs
that
were
not
good
,
his
Sins
shall
not
rise
up
in
Judgment
against
him
.
There
is
none
who
believes
a
Judgment
to
come
,
but
must
at
least
wish
himself
in
this
Condition
;
and
therefore
confess
Repentance
,
which
brings
him
into
it
,
to
be
of
great
Benefit
.
Would
not
that
be
so
,
which
should
set
you
out
of
the
reach
of
temporal
Death
?
—
How
then
can
you
think
otherwise
of
that
which
puts
you
out
of
Danger
of
that
which
is
infinitely
more
terrible
than
Death
it self
?
This
is
the
first
great
Benefit
that
accrues
by
Repentance
.
And
this
alone
may
be
sufficient
to
engage
every
one
that
has
any
Sense
of
God
,
or
of
Sin
,
or
of
the
Fear
of
Death
and
Hell
,
to
repent
.
2.
He
that
is
thus
changed
for
the
better
,
2.
Favor
of
God
.
has
not
only
his
Sin
pardoned
,
but
is
re-instated
in
the
Love
and
Favour
of
God
.
He
is
in
the
same
State
in
which
he
was
before
he
sinned
,
and
when
he
first
came
out
of
the
Hands
of
God
;
he
is
fully
restored
to
his
Prince's
Grace
and
Favour
;
he
is
no
longer
under
Displeasure
,
which
yet
some
Malefactors
are
,
but
his
Soveraign
delights
in
him
;
he
is
not
only
not
hated
,
but
loved
;
and
the
great
God
is
so
far
from
designing
or
doing
evil
to
him
,
that
he
intends
,
and
will
do
him
good
,
the
greatest
good
.
The
Parable
of
the
prodigal
Son
,
St.
Luke
15.
does
shew
the
Heart
of
God
to
every
repenting
Sinner
.
The
Father
of
that
extravagant
Son
was
not
a
thousandth
part
so
forward
to
meet
,
so
willing
to
receive
,
so
good
and
kind
to
entertain
him
at
his
Return
,
as
the
Father
of
Spirits
is
to
every
one
of
his
Children
,
when
they
leave
the
Ways
wherein
they
have
wandred
in
the
greatness
of
their
Folly
,
and
come
home
to
him
.
he
will
be
to
them
a
Father
,
and
will
deal
with
them
as
with
Children
.
And
will
not
every
one
say
,
Happy
is
the
Man
that
is
in
this
Condition
?
Will
we
not
pronounce
him
blessed
,
who
is
in
the
Favour
of
God
?
If
it
be
so
desirable
to
us
to
be
the
Favourites
of
earthly
Princes
,
mortal
Men
,
whose
Breath
is
in
their
Nostrils
,
how
infinitely
more
valuable
is
it
to
be
beloved
by
the
King
of
all
the
World
?
How
great
is
the
Happiness
,
how
excellent
the
State
of
that
blessed
Man
?
Surely
no
Evil
can
hurt
,
none
shall
come
near
him
.
He
is
provided
with
,
he
is
possessed
of
all
that
is
good
,
since
he
that
can
,
will
do
all
for
him
?
Thus
it
is
with
every
one
that
ceases
to
do
evil
,
and
does
well
:
He
is
the
Person
whom
the
God
of
Heaven
loves
,
in
whom
he
delights
,
and
to
whom
he
will
do
all
good
.
Let
him
have
been
never
so
wicked
formerly
,
let
him
now
be
hated
and
despised
by
Men
,
let
him
be
never
so
low
and
vile
in
his
own
Thoughts
,
yet
if
he
be
reclaimed
from
the
Evil
of
his
Ways
,
if
from
his
Heart
he
confess
and
forsake
his
Sin
,
and
persevere
in
well-doing
,
he
is
greatly
beloved
of
God
;
that
is
,
he
may
assure
himself
of
all
that
Omnipotent
Goodness
can
do
for
him
.
Will
not
this
convince
us
of
the
great
Benefits
which
Men
receive
by
Repentance
,
and
engage
us
to
all
that
Performance
which
entitles
us
to
such
Blessings
as
these
?
These
Considerations
must
constrain
Men
to
Reformation
,
if
they
will
but
weigh
them
,
and
they
will
certainly
have
this
Effect
on
all
that
will
think
on
them
,
whose
Souls
are
not
sunk
down
into
Atheism
and
Infidelity
.
As
many
as
believe
a
God
,
think
his
Good-Will
the
most
desirable
Thing
in
the
World
,
and
will
count
no
Labour
too
much
to
obtain
it
.
And
how
hard
soever
Repentance
be
in
it self
(
which
yet
it
is
not
)
if
it
be
the
Way
to
the
Love
and
Favour
of
God
,
surely
we
should
most
chearfully
undergo
it
.
3.
3.
Recovery
of
the
Souls
Health
.
The
Soul
of
a
repenting
Sinner
is
already
recovered
to
a
good
degree
of
its
true
Life
and
Health
,
Strength
and
Liberty
;
and
is
on
Recovery
to
greater
Measures
of
these
Things
.
What
I
now
say
is
a
Matter
of
no
Significancy
or
Sense
with
them
,
who
know
of
no
other
but
the
brutish
Life
,
nor
have
any
Perception
of
that
Health
which
belongs
not
to
the
Body
;
nor
think
of
any
Liberty
besides
that
where
they
are
not
under
the
Power
of
other
Men
.
—
But
most
assuredly
there
is
an
higher
Life
than
that
which
brute
Animals
live
,
viz.
the
Life
of
the
Souls
of
Intelligents
of
an
higher
Order
;
a
Life
which
they
live
who
are
capable
of
Vertue
and
Vice
,
of
knowing
and
loving
God
and
Goodness
.
And
this
Life
consists
in
Understanding
and
Wisdom
,
in
Vertue
and
Holiness
—
And
the
more
of
these
,
and
the
more
they
encrease
,
the
more
healthy
is
the
State
of
the
Soul
,
the
more
Vigour
and
Strength
it
has
:
The
more
Liberty
also
it
has
,
if
that
be
Liberty
vivere
ut
velis
—
For
a
Man
is
never
so
free
,
so
much
at
his
own
dispose
,
so
perfectly
his
own
man
,
as
when
he
is
directed
by
Truth
,
and
determined
by
Goodness
.
The
holy
Scripture
warrants
us
in
the
use
of
such
Expressions
,
when
it
speaks
of
Men's
being
not
only
sick
,
and
without
Strength
,
but
even
dead
in
Sins
and
Trespasses
,
Eph.
2.
and
tells
us
,
that
those
who
live
in
Sensuality
,
who
live
no
higher
Life
than
that
,
are
dead
whilst
they
live
.
When
it
speaks
of
wholesome
,
or
healing
Words
,
of
that
good
Doctrine
in
which
Men
were
nourished
up
to
eternal
Life
,
of
growing
strong
in
Spirit
,
—
of
being
Servants
to
Sin
,
of
being
made
free
by
the
Truth
of
the
Gospel
,
&c.
There
is
no
Man
who
has
been
at
all
observant
of
his
Soul
,
and
of
the
several
States
of
it
,
but
he
well
apprehends
this
;
—
he
knows
how
much
he
was
without
true
Life
,
when
he
lived
in
Sin
;
—
that
he
did
not
so
much
act
of
himself
,
as
he
was
acted
;
that
he
had
no
Power
to
that
which
was
good
;
that
his
Faculties
were
unable
to
do
their
proper
Work
;
that
his
Mind
,
his
Spirit
was
enslaved
to
,
and
served
divers
Lusts
and
Pleasures
.
Now
this
Repentance
recovers
a
Man
again
to
his
true
and
best
Life
,
to
Health
and
Vigour
of
Soul
;
it
rescues
him
into
Freedom
;
it
reduces
the
truly
natural
State
in
and
for
which
the
Soul
of
Man
was
first
made
and
intended
.
And
this
is
a
Man's
coming
to
his
right
Mind
,
to
himself
,
as
is
said
of
the
Prodigal
.
That
this
is
a
true
Representation
of
Repentance
,
is
evident
to
the
Sense
of
them
who
have
experimented
the
Thing
.
And
no
Discourse
will
make
it
plain
to
them
who
have
not
:
For
Life
and
Health
are
more
to
be
felt
,
than
talked
of
;
but
yet
whoever
will
grant
that
he
who
changes
and
amends
,
is
thus
restored
to
life
,
&c.
he
grants
no
more
than
both
Scripture
,
and
the
Penitents
Experience
,
and
Propriety
of
Speech
will
warrant
,
and
withall
owns
the
greatest
Benefits
to
be
consequent
on
,
or
rather
joyned
with
,
and
inseparable
from
Repentance
.
Supposing
this
then
,
I
thus
plead
;
Is
the
Animal
Life
,
the
good
plight
of
the
Body
,
to
be
from
under
the
restraint
of
Men
so
valuable
,
that
we
make
great
account
of
those
Directions
,
whereby
we
are
taught
to
recover
a
lost
Health
;
that
we
esteem
him
an
excellent
Physician
and
Benefactor
who
prescribes
us
that
which
preserves
or
prolongs
,
much
more
recovers
a
Dying
Life
?
And
what
respect
do
we
pay
to
him
who
sets
us
free
from
a
Prison
?
Are
we
thus
affected
to
whatever
is
serviceable
to
this
lower
Life
;
or
helps
us
to
gain
the
shadow
of
Liberty
?
How
then
should
we
value
that
which
does
not
only
procure
,
but
it self
is
the
higher
and
better
Life
,
the
truer
and
more
perfect
Freedom
!
4.
4.
Peace
and
Joy
.
The
Man
who
hates
and
flies
from
Sin
,
and
loves
and
follows
after
Righteousness
,
enjoys
great
Peace
of
Mind
,
and
is
full
of
most
ravishing
Pleasures
.
One
of
the
strongest
Objections
against
Repentance
is
,
that
the
beginnings
of
it
are
accompanied
with
troubles
of
Soul
.
To
this
I
answer
in
three
particulars
.
I.
The
very
Sorrows
of
Repentance
are
not
without
all
mixture
of
Pleasure
;
and
the
bitterness
of
Remorse
for
Sin
,
has
some
allay
from
the
naturalness
of
these
Passions
;
for
there
is
no
Passion
we
have
,
nor
Action
we
do
,
but
if
it
be
natural
,
it
is
attended
with
some
Delight
.
II
.
The
other
troubles
which
arise
from
Men's
being
unaccustomed
to
the
works
of
Repentance
,
will
in
time
and
by
use
be
gone
;
that
which
was
hard
at
first
,
by
practice
will
become
easy
.
III
.
However
,
those
Delights
go
along
with
Repentance
,
which
far
exceed
all
the
Troubles
of
it
:
nay
,
and
hugely
surpass
all
the
Pleasures
of
Sin
;
which
is
the
Argument
I
am
now
upon
,
and
shall
easily
make
out
,
thus
:
1.
The
inward
sense
I
have
,
that
I
am
recovering
into
a
good
state
,
that
my
Life
,
Health
,
Strength
,
and
freedom
of
Soul
are
returning
to
me
;
this
affords
a
very
great
Pleasure
.
It
is
commonly
said
,
that
the
sense
we
have
of
bodily
health
,
is
the
greatest
of
Pleasures
.
If
the
Soul
be
so
much
pleased
when
the
Body
,
its
Servant
,
its
Instrument
,
is
in
good
case
;
how
much
more
must
her
pleasure
be
,
when
she
perceives
her
own
good
plight
,
and
that
all
her
Faculties
move
with
vigor
and
regularity
?
and
that
she
feels
her self
out-growing
weaknesses
and
distempers
,
and
in
a
tendency
to
a
most
excellent
state
?
This
will
be
a
Spring
of
ineffable
and
constant
delight
that
is
always
at
hand
.
As
oft
as
the
Reformed
Soul
has
occasion
to
Act
,
so
many
causes
has
it
of
new
Pleasures
;
when
it
labours
under
difficulties
,
struggles
with
Opposition
,
encounters
Dangers
that
are
in
the
ways
of
well-doing
;
and
when
it
overcomes
these
,
it
hath
so
many
Triumphs
of
Joy
.
2.
But
besides
this
,
which
arises
from
an
inward
feeling
of
her
own
good
Estate
,
there
are
others
that
come
from
abroad
;
as
from
a
consideration
that
all
past
Sins
are
pardon'd
;
the
very
thought
of
this
must
needs
fill
the
Heart
with
unspeakable
Joy
.
The
Man
that
ere-while
apprehended
himself
falling
down
into
the
place
of
Destruction
,
now
he
sees
that
he
has
escaped
that
Misery
,
how
will
he
be
transported
?
He
thinks
of
the
many
hainous
offences
of
his
Life
,
and
of
the
woful
Misery
to
which
they
had
made
him
obnoxious
;
and
of
the
certainty
of
his
Doom
,
if
he
had
died
in
his
Sins
:
And
when
he
looks
on
himself
as
delivered
from
all
this
;
how
must
this
fill
him
with
new
Life
,
and
make
his
heart
leap
within
him
?
the
Soul
that
has
the
sense
of
Guilt
,
and
fear
of
Condemnation
removed
,
that
is
no
longer
under
the
Terrors
of
the
Almighty
,
nor
afraid
of
Judgment
,
must
have
great
Peace
.
Especially
3.
If
the
Soul
be
perswaded
also
of
God's
Love
and
Good-will
,
and
that
he
has
a
kindness
and
favour
for
it
.
This
will
fill
a
Man
with
joyful
Expectations
,
and
give
him
a
pleasant
Prospect
.
He
will
take
a
view
of
the
whole
World
,
and
say
,
All
this
is
his
who
is
my
Friend
;
and
he
will
bestow
as
much
of
it
on
me
,
as
can
be
good
for
me
to
have
.
This
one
Thought
,
God
loves
me
,
is
enough
to
banish
all
Fear
and
Trouble
from
the
Breast
;
and
to
make
all
Anguish
and
Torment
to
vanish
,
as
the
Mist
does
before
the
Sun.
These
are
some
of
the
Pleasures
of
Repentance
,
which
do
not
only
make
ample
Amends
for
all
that
Sorrow
which
it
may
occasion
,
but
does
infinitely
surpass
the
most
delicious
Enjoyments
that
Sin
can
give
.
5.
5.
Security
and
freedom
from
Fear
.
He
that
is
in
this
good
State
,
is
prepared
for
the
worst
things
that
can
befall
him
,
he
is
out
of
danger
from
,
and
may
be
out
of
fear
of
them
:
The
Venom
is
taken
out
of
all
Calamities
,
when
the
Guilt
and
Power
of
Sin
is
removed
;
so
that
if
Poverty
,
or
Reproach
,
Persecutions
,
Sickness
,
Death
it self
fall
on
him
,
he
is
not
dismay'd
,
but
will
comfort
himself
in
this
,
that
his
Sins
are
pardon'd
,
that
he
is
at
peace
with
God
,
and
in
his
Favour
:
these
things
will
support
him
in
the
midst
of
multitudes
of
Evils
,
they
will
delight
his
Soul
.
He
can
now
without
much
difficulty
possess
his
Soul
in
Patience
,
when
he
knows
that
these
are
not
the
beginnings
,
but
the
ends
of
his
Sorrows
,
that
these
and
all
his
Sufferings
shall
have
an
end
;
when
he
looks
on
them
,
not
as
fore-runners
of
Woes
,
but
preparatives
for
Bliss
and
Glory
,
he
will
not
only
be
quiet
,
but
also
pleased
under
them
.
Now
,
how
great
a
Priviledg
is
this
,
and
how
desirable
to
us
!
For
Man
is
born
to
trouble
,
't
is
his
earthly
Inheritance
;
and
none
of
us
knows
how
large
a
portion
of
Afflictions
we
may
yet
have
before
we
die
:
We
know
not
what
we
shall
undergo
,
perhaps
as
much
Hardship
,
and
as
cruel
Torments
as
the
malice
of
Earth
and
Hell
can
invent
.
Those
of
us
,
who
have
the
least
and
fewest
,
shall
have
enough
,
enough
for
us
to
grapple
with
,
and
to
bear
up
under
:
We
shall
have
no
need
of
the
addition
of
that
load
,
of
a
guilty
Conscience
;
no
,
surely
it
behoves
us
to
get
our selves
clear'd
of
Sin
and
Guilt
;
which
,
if
we
have
done
by
hearty
Reformation
,
how
supportable
,
how
easy
,
how
pleasant
will
all
be
?
6.
6.
Immortal
Bliss
.
And
when
all
Evils
have
done
their
worst
,
when
Death
seems
to
have
conquered
the
good
Man
,
and
to
hold
him
close
Prisoner
in
the
Grave
;
yet
even
then
he
is
very
happy
.
The
Soul
which
had
so
well
acquitted
it self
here
,
in
breaking
off
a
sinful
Course
,
in
a
brave
performance
of
those
holy
and
vertuous
Purposes
,
which
it
had
well
and
wisely
made
,
is
now
exalted
to
Bliss
:
Nay
,
and
that
Body
which
was
the
Soul's
partner
in
Vertue
and
Goodness
,
shall
also
be
rais'd
out
of
this
state
of
Corruption
,
in
which
now
it
is
,
to
great
Perfection
,
and
so
shall
be
made
meet
to
partake
with
it
.
Thus
the
Penitent
,
when
he
puts
away
his
Sin
,
at
the
same
time
he
puts
away
the
Evils
that
follow
it
;
he
disarms
them
all
of
their
power
to
hurt
him
;
he
unstings
Death
it self
,
and
may
sing
the
Apostles
most
Triumphant
Expressions
.
O
Death
,
where
is
thy
Sting
?
O
Grave
,
where
is
thy
Victory
?
II
.
Others
fare
the
better
for
the
true
Penitent
.
But
this
is
not
all
that
comes
of
this
Repentance
;
that
by
it
the
Penitent
is
himself
brought
into
an
excellent
state
;
but
others
also
fare
the
better
,
his
Family
,
Neighbours
,
Friends
,
Acquaintance
;
nay
,
his
Enemies
,
his
Superiors
and
Inferiors
,
all
that
have
to
do
with
him
,
that
stand
in
any
relation
to
him
;
all
have
cause
to
rejoice
at
his
Amendment
:
The
Society
,
the
Church
or
Kingdom
of
which
he
is
a
Member
,
are
the
better
for
this
Change
.
For
,
1.
Such
as
were
either
mischievous
,
or
altogether
useless
;
or
,
at
best
but
of
little
use
to
others
,
are
by
this
become
serviceable
and
profitable
to
their
Brethren
:
They
are
honest
and
just
,
true
and
faithful
,
charitable
and
kind
in
their
dealings
;
he
that
was
before
a
cruel
Oppressor
,
is
now
not
only
just
,
but
fair
and
kind
in
his
usage
;
he
that
was
proud
and
insolent
in
his
Carriage
,
is
now
become
civil
and
modest
in
his
Deportment
.
This
is
plain
,
by
a
natural
and
necessary
consequence
,
how
much
others
must
fare
the
better
for
any
Man's
Repentance
.
But
what
then
shall
we
say
of
those
Penitents
who
are
made
worse
Men
,
Neighbours
,
Friends
,
more
useless
,
or
it
may
be
mischievous
than
they
were
before
?
I
wish
there
were
not
too
much
cause
for
such
a
reflection
as
this
:
but
I
pass
it
.
2.
Very
often
God
himself
blesses
the
Families
,
Relations
,
Towns
,
Countreys
of
such
as
truly
repent
,
in
an
extraordinary
manner
;
the
Persons
with
whom
they
live
,
are
the
better
for
their
sakes
;
Judgments
are
frequently
diverted
,
and
the
Blessings
of
Heaven
showr'd
down
because
of
them
.
Remember
the
Discourse
of
the
Angel
with
Abraham
concerning
Sodom
;
and
that
of
our
Saviour
,
that
the
Miseries
of
the
Jews
would
be
so
great
,
that
,
as
it
should
seem
,
none
should
scape
,
No
flesh
be
saved
;
but
for
the
Elect
,
the
Christians
,
who
did
repent
and
believe
the
Gospel
,
those
days
should
be
shortned
.
Shall
not
this
Consideration
prevail
with
us
of
this
Church
and
Kingdom
?
Do
we
not
fear
the
greatest
Evils
,
and
shall
we
not
take
the
way
to
divert
them
?
How
shall
we
prevent
the
Desolations
of
Intestine
or
Foreign
Wars
?
How
shall
we
prevent
the
mischievous
effects
of
a
Treacherous
Peace
,
a
Peace
worse
than
a
War
?
How
shall
we
secure
our
Religion
and
our
Government
,
and
keep
our selves
from
being
taken
off
the
old
Foundations
?
Why
,
Let
every
one
of
us
forsake
the
evil
of
his
ways
.
And
as
this
is
all
we
can
,
so
all
we
need
to
do
;
For
we
shall
then
have
reason
to
hope
,
that
though
the
Decree
for
our
destruction
was
gone
out
,
yet
it
shall
be
recalled
:
And
if
we
return
to
God
by
an
hearty
Amendment
,
he
will
also
return
to
us
;
so
that
if
we
have
any
regard
to
our
dear
Country
,
we
shall
Repent
.
III
.
It
is
grrteful
and
pleasant
to
Heaven
it self
.
Lastly
,
if
we
would
do
a
thing
that
is
grateful
and
pleasant
to
Heaven
it self
,
we
must
mend
our
Lives
;
For
there
is
Joy
in
Heaven
,
saith
the
Scripture
,
amongst
the
Angels
at
the
Repentance
of
a
Sinner
:
They
,
it
seems
,
sympathize
with
us
;
in
our
Affliction
they
are
afflicted
,
and
in
our
Prosperity
they
rejoice
.
And
I
am
sure
,
nothing
can
be
more
Honourable
to
God
,
than
is
the
Conversion
of
a
Sinner
.
This
is
a
plain
acknowledgment
of
God's
Right
and
Sovereignty
,
&c.
If
then
we
would
procure
our selves
the
greatest
Good
,
if
we
would
benefit
others
;
if
we
would
do
that
which
is
pleasing
to
Angels
,
and
honourable
to
God
himself
;
if
we
have
any
regard
to
,
any
fear
of
God
,
any
Charity
to
Men
,
any
tenderness
to
our
Country
,
any
love
to
our selves
,
we
must
Repent
.
Thus
I
have
made
appear
,
that
Repentance
is
not
only
the
most
fit
and
seemly
,
but
the
most
profitable
and
advantagious
practice
we
can
undertake
:
Surely
we
must
think
so
of
it
,
when
it
entitles
us
to
the
pardon
of
our
Sins
,
and
to
the
love
of
God
;
when
it
is
it self
a
good
state
of
Soul
,
keeps
our
Minds
in
Peace
,
and
through
the
Mercy
of
God
,
secures
to
us
everlasting
Life
;
that
is
,
it
brings
with
it
all
the
most
desirable
Blessings
of
Heaven
and
Earth
,
of
this
Life
,
and
of
the
other
.
And
this
may
seem
sufficient
:
For
who
are
they
,
or
how
should
I
go
about
to
perswade
them
who
are
not
prevail'd
with
by
such
Arguments
as
these
,
whom
neither
Honesty
,
nor
yet
Profit
will
move
?
But
yet
some
may
think
that
there
are
other
Ways
wherein
they
may
obtain
these
Benefits
;
or
if
they
be
without
them
,
they
shall
be
well
enough
for
all
that
.
Wherefore
,
3.
I
will
farther
shew
,
From
the
absolute
and
indispensable
Necessity
of
it
.
that
this
Amendment
of
our Selves
,
of
our
Natures
,
and
of
our
Ways
,
is
absolute
,
and
indispensably
necessary
to
our
being
made
Partakers
of
these
Blessings
,
without
which
we
cannot
be
happy
;
nay
,
without
which
we
shall
be
inevitably
miserable
.
Two
Things
are
here
to
be
cleared
.
I.
That
unless
we
be
Partakers
of
the
Benefits
which
come
by
Repentance
,
we
cannot
be
happy
,
—
we
shall
be
undoubtedly
miserable
.
II
.
Without
such
Repentance
we
shall
not
,
we
cannot
partake
of
them
.
1.
Let
us
take
a
short
View
of
them
,
No
Happiness
without
the
Benefits
which
come
by
Repentance
.
and
the
Truth
of
this
will
presently
appear
.
For
1.
Suppose
a
Man
continuing
under
Guilt
,
liable
to
the
Divine
Vengeance
,
which
will
be
inflicted
on
all
condemned
Sinners
.
Suppose
a
Man
in
this
State
,
that
when
he
shall
be
judged
,
he
shall
be
condemned
.
Is
this
Man
happy
,
who
must
,
through
Fear
of
Judgment
to
come
,
and
of
everlasting
Wo
,
continue
all
his
Life-time
in
most
miserable
Bondage
?
Or
,
2.
How
can
we
call
any
Man
happy
,
who
is
not
in
the
Love
and
Favour
of
God
,
without
whose
Love
none
can
possibly
be
happy
?
But
what
may
we
then
say
of
him
whom
God
hates
,
and
with
a
perfect
Hatred
?
Surely
we
must
account
him
miserable
.
And
,
3.
Is
not
he
necessarily
so
,
whose
Soul
is
in
so
unnatural
a
State
,
as
to
love
and
practise
Sin
;
that
is
,
who
acts
unaccountably
to
himself
,
whose
Choices
are
foolish
,
whose
Will
is
not
determined
according
to
Reason
,
nor
his
Passions
govern'd
by
Understanding
?
This
is
the
most
diseased
,
sickly
,
contra-natural
State
that
the
Soul
can
be
in
.
Surely
,
whosoever
is
unreasonable
in
his
Choices
,
and
ungovern'd
in
his
Passions
,
who
is
not
loved
of
God
,
and
is
liable
to
Damnation
,
this
Man
is
unhappy
.
What
though
he
abound
in
Wealth
,
and
his
Condition
is
as
prosperous
as
the
World
can
make
it
;
yet
if
within
a
few
days
he
shall
be
called
to
account
,
and
shall
as
ceatainly
be
condemned
as
he
now
lives
;
how
wretched
is
he
,
notwithstanding
all
that
he
enjoys
?
And
what
Account
is
to
be
made
of
that
worldly
Happiness
which
shall
so
shortly
leave
him
,
when
he
shall
fall
from
all
his
Greatness
,
and
the
height
of
his
Excellency
,
into
endless
Wo
?
Consider
,
I
beseech
you
,
Whether
all
Things
,
without
God
,
can
make
any
Man
happy
?
Whether
the
Good-will
of
him
who
governs
all
,
be
not
more
necessary
than
all
the
rest
,
since
that
is
sufficient
without
them
,
but
they
without
that
,
are
impotent
.
Consider
,
that
tho
the
whole
World
be
for
us
,
if
the
great
God
be
against
us
,
it
can
afford
us
no
Shelter
,
no
Security
against
him
.
—
And
then
,
so
long
as
our
Souls
are
distempered
with
Vice
,
so
long
as
Folly
and
Madness
reign
in
our
Hearts
,
that
we
love
,
and
live
in
Sin
,
we
cannot
be
made
happy
by
all
that
can
be
done
for
us
;
not
all
the
World
,
not
the
Almighty
Power
of
God
himself
can
make
such
an
one
happy
,
no
more
than
a
sick
Man
can
,
whilst
he
is
sick
,
be
said
to
be
well
,
and
at
ease
.
Wisdom
and
Vertue
are
essential
and
principal
Parts
of
the
Soul's
Happiness
,
they
are
indeed
its
Happiness
;
—
so
that
a
Man
may
as
well
be
said
to
be
well
without
Health
,
as
to
be
happy
without
Vertue
.
For
let
us
imagine
him
to
be
in
the
outward
Condition
in
which
the
Blessed
are
;
let
him
be
in
all
the
Externals
and
Circumstances
of
their
Glory
,
in
Company
with
the
holy
Angels
,
with
the
blessed
Jesus
;
let
him
be
there
where
the
ever-blessed
God
makes
the
most
conspicuous
and
visible
Manifestations
of
Himself
;
yet
if
his
Desires
be
inordinate
,
if
his
Appetites
be
sensual
,
if
his
Will
and
Affections
be
not
under
the
Government
of
his
Understanding
,
if
he
have
false
Opinions
and
wrong
Judgments
of
things
,
&c.
all
the
other
will
be
so
far
from
making
him
happy
,
that
indeed
he
will
be
but
the
more
miserable
—
the
great
Unsutableness
betwixt
his
Faculties
,
and
their
Objects
;
the
Opportunity
he
has
of
acting
,
and
his
Indisposition
to
act
,
will
be
his
Torment
.
He
desires
what
he
has
not
,
and
cares
not
for
what
he
has
:
he
is
sensible
of
what
he
might
,
and
should
do
,
yet
does
it
not
,
nor
has
any
list
to
it
.
Now
this
must
needs
signifie
nothing
,
but
to
fill
him
with
disquiet
and
regret
.
This
may
better
be
conceived
by
these
Instances
.
What
is
it
to
a
blind
Man
,
or
to
him
who
has
very
tender
sore
Eyes
,
tho
the
Sun
shine
never
so
gloriously
?
It
is
nothing
to
the
one
,
and
it
is
very
painful
and
tormenting
to
the
other
.
Again
;
a
full
Table
is
pleasant
to
one
that
has
a
good
Appetite
,
but
is
loathsom
to
him
that
has
a
full
Stomach
.
Walking
is
delightful
to
one
that
is
strong
and
sound
,
but
is
a
Pain
to
him
that
is
lame
or
weak
.
Agreeable
Company
,
sutable
Imployments
,
are
grateful
;
but
how
irksom
is
it
,
when
we
converse
with
those
whom
we
do
not
like
?
And
how
tiresome
are
those
Exercises
to
which
we
have
no
Inclination
?
All
this
may
convince
us
,
that
it
is
the
Temper
and
Disposition
of
our
Minds
that
must
make
Heaven
:
And
that
no
external
Thing
,
without
Faculties
,
and
a
frame
of
Spirit
corresponding
to
them
,
can
make
us
happy
.
And
that
so
long
as
we
are
ignorant
and
mistaken
,
inconsiderate
and
foolish
,
unresolved
and
inconstant
,
unreasonable
and
inordinate
in
our
Desires
,
and
exorbitant
in
our
Passions
;
whatever
our
outward
Condition
and
Circumstances
be
,
we
must
be
unhappy
;
though
the
whole
World
should
conspire
to
make
us
happy
,
it
could
not
do
it
;
nay
,
Omnipotence
it self
could
not
do
it
.
By
this
it
appears
sufficiently
,
That
he
whose
Sins
are
not
pardoned
,
who
is
not
in
the
Favour
of
God
,
whose
Soul
is
not
in
a
good
State
,
cannot
be
happy
,
he
must
necessarily
be
miserable
,
let
his
outward
Condition
be
what
it
will
:
That
's
the
first
Particular
.
II
.
Without
Repentance
no
partaking
of
the
Benefits
of
it
.
I
proceed
to
shew
,
that
unless
we
repent
,
God
is
displeased
with
us
;
our
Sins
are
not
,
nor
will
be
pardoned
;
and
we
are
in
that
ill
State
of
Mind
,
which
renders
us
uncapable
of
Happiness
.
As
to
the
first
Branch
,
That
our
Sins
will
not
be
forgiven
without
Repentance
.
We
may
be
assured
of
this
,
if
we
consider
,
That
,
1.
God
,
who
administers
Matters
righteously
,
sees
that
every
Man
receive
according
to
his
Works
.
This
the
Scripture
abundantly
assures
us
.
But
if
no
Difference
be
made
betwixt
the
obstinate
Sinner
that
goes
on
in
his
Wickedness
,
and
him
who
bethinks
himself
,
and
returns
to
his
Duty
;
then
do
they
not
receive
according
to
their
Works
;
and
no
Distinction
is
made
betwixt
the
resolved
and
the
repenting
Sinner
,
if
the
one
be
pardoned
as
well
as
the
other
.
If
it
comes
to
the
same
,
whether
the
Sinner
go
on
to
work
Wickedness
,
or
break
off
his
sinful
Practice
,
this
would
be
manifest
Injustice
;
And
as
all
Injustice
is
,
so
this
would
be
most
gross
Folly
,
such
as
is
seldom
seen
amongst
us
Men
.
If
we
ascribe
Wisdom
to
God's
Government
,
as
we
must
;
then
we
suppose
it
so
constituted
,
as
in
fit
Ways
,
and
by
apt
Means
to
procure
the
Publick
Good
:
if
either
the
good
of
Society
be
not
intended
,
or
if
improper
unlikely
Means
be
used
for
the
attaining
it
,
that
is
an
unwise
Administration
.
What
the
good
State
both
of
Men
singly
,
and
the
Bodies
of
Men
is
,
I
need
not
say
;
the
Ways
which
God
takes
to
bring
us
to
it
,
is
by
the
Laws
which
he
has
given
us
,
whereby
he
not
only
directs
,
but
requires
us
what
to
do
,
and
what
not
to
do
.
—
He
has
likewise
back'd
these
Laws
by
Promito
the
Obedient
,
and
Threats
to
the
Transgressors
.
—
Amongst
the
rest
,
foreseeing
that
all
Men
would
fail
in
the
Performance
of
their
Duty
,
he
has
commanded
all
to
repent
,
and
assur'd
them
of
the
Forgiveness
of
those
Sins
which
they
shall
turn
from
.
These
Laws
are
also
back'd
with
such
forcible
Motives
,
as
are
apt
to
work
upon
our
Hopes
and
Fears
.
And
we
cannot
but
think
,
that
however
the
Folly
of
Man
may
make
good
Laws
,
and
never
after
see
to
their
Execution
,
yet
the
Wisdom
of
God
will
take
care
,
that
both
his
Promises
and
Threats
shall
be
made
good
.
For
if
we
could
imagine
him
to
let
Things
go
at
random
,
so
as
that
the
stubborn
,
unrelenting
Offender
should
be
pardoned
as
well
as
the
reformed
Penitent
,
then
his
Laws
would
lose
their
Honour
,
no
Man
would
regard
them
,
and
his
Government
must
come
to
nothing
.
It
would
then
be
the
same
Thing
,
whether
his
Subjects
kept
or
brake
his
Laws
,
for
they
should
all
fare
alike
—
And
if
so
,
to
what
purpose
were
these
Laws
made
?
What
do
they
signifie
as
to
the
End
of
Government
,
the
Publick
Good
?
they
are
altogether
ineffectual
and
vain
.
Such
Folly
is
scarce
found
among
us
Mortals
,
as
to
forgive
Offenders
and
Rebels
,
who
will
not
submit
themselves
,
lay
down
their
Arms
,
and
confess
,
i.e.
e
.
declare
,
that
they
will
forsake
their
evil
Practices
.
Will
a
Master
forgive
his
Servant
,
a
Prince
his
Subject
,
a
Parent
his
Child
,
on
other
Terms
than
these
?
How
would
this
take
off
their
Restraint
,
and
let
them
loose
to
all
Manner
of
Extravagancies
?
How
would
it
dissolve
Government
it self
?
And
can
we
impute
this
Folly
to
the
All-wise
God
in
his
Administrations
,
which
is
not
incident
to
others
?
Let
none
entertain
such
unworthy
Thoughts
of
God
,
as
if
he
either
did
not
design
the
good
of
his
Subjects
,
or
did
not
make
choice
of
fit
Means
for
the
procuring
it
,
as
if
his
Laws
were
not
good
,
&c.
And
let
none
think
,
that
God
will
be
more
regardless
of
his
Laws
,
than
foolish
Men
ordinarily
are
of
theirs
.
2.
Let
us
consult
our
own
Observation
,
and
look
into
ancient
Histories
,
and
these
will
furnish
us
with
great
Reason
to
conclude
,
that
without
Repentance
,
no
Pardon
.
Reflect
upon
the
old
World
,
—
the
Cities
of
Sodom
,
—
the
Canaanites
,
—
the
Israelites
,
who
were
often
plagued
,
and
carried
into
Captivity
,
and
at
last
destroyed
,
and
all
because
they
repented
not
.
It
is
visible
to
any
one
that
reads
the
ancient
Records
of
God's
dealings
with
this
People
,
that
their
going
on
in
their
Sins
brought
all
their
Calamities
upon
them
;
and
whenever
they
reformed
,
Deliverance
followed
.
Nor
was
it
so
with
them
only
,
but
with
others
.
Was
not
this
the
Case
of
Nineveh
,
of
Nebuchadnezzar
?
&c.
And
thus
certainly
it
is
in
God's
Dispensations
with
all
Men
whatever
.
As
to
this
,
1.
Consider
,
that
all
who
commit
,
much
more
who
continue
in
Wickedness
,
are
punish'd
in
one
Kind
or
other
;
even
they
themselves
that
repent
,
before
they
repent
,
suffer
some
Evil
or
other
,
which
is
the
Occasion
of
their
Repentance
.
But
this
is
much
more
observable
in
those
that
continue
unreformed
,
whether
they
be
single
Persons
,
or
Societies
:
how
many
Kingdoms
have
been
utterly
destroyed
?
And
it
has
been
conspicuous
to
all
,
that
Iniquity
has
been
their
Ruine
.
Sometimes
the
Miseries
they
have
undergone
,
have
been
the
genuine
Issue
,
the
natural
Consequent
of
their
Sin
.
—
But
always
they
have
been
the
Judgment
of
God
for
their
Sin
.
I
might
recite
many
instances
out
of
History
,
of
whole
Nations
that
have
been
destroyed
by
and
for
their
Wickedness
;
but
I
rather
leave
it
to
every
Man's
Observation
,
whether
all
have
not
suffer'd
in
some
proportion
to
their
Sins
?
Whether
any
who
have
not
grown
wiser
,
and
left
off
their
Wickedness
,
have
not
brought
on
themselves
Divine
Vengeance
?
And
as
for
single
Persons
,
though
every
one
has
not
undergone
those
more
conspicuous
and
notorious
Calamities
that
some
do
;
yet
they
have
not
escaped
the
more
secret
lashes
of
Divine
Justice
;
they
have
many
a
secret
lash
from
their
own
Consciences
,
tho
they
escape
those
other
Executions
that
are
in
view
.
2.
Their
Punishments
have
been
sure
,
tho
slow
.
God
in
great
Mercy
has
deferr'd
to
Punish
them
,
that
he
might
give
them
space
to
Repent
:
But
if
they
have
abused
his
Patience
;
if
instead
of
Repenting
,
they
have
multiplied
their
Transgressions
,
till
they
have
fill'd
up
their
measure
,
when
did
they
escape
?
Besides
,
the
pain
which
Men
feel
,
and
the
Evils
which
are
inflicted
on
them
,
there
are
others
very
considerable
,
viz.
Losses
which
they
sustain
,
of
great
Good
which
they
are
deprived
of
.
It
is
not
only
to
be
minded
what
Calamities
they
endure
,
but
what
Damages
they
undergo
;
not
what
they
do
suffer
,
but
what
they
might
have
enjoy'd
if
they
had
not
gone
on
in
Sin
.
And
that
is
very
much
.
How
quiet
,
how
joyful
might
they
have
been
,
how
might
they
have
rejoiced
with
Joy
unspeakable
,
&
c
?
How
wise
,
how
vertuous
might
they
have
been
?
what
an
excellent
Temper
might
they
have
attain'd
?
If
we
take
in
these
two
Considerations
,
we
must
say
,
that
never
any
People
,
never
any
Person
that
went
on
in
their
Sins
,
were
unpunish'd
on
Earth
.
And
if
it
be
thus
in
this
World
,
where
God
did
not
intend
to
make
a
full
retribution
;
where
,
if
we
respect
this
state
only
,
things
go
unequally
:
we
may
well
conclude
,
that
none
shall
escape
the
Judgment
of
God
,
who
persevere
in
Sin
.
If
they
who
do
Repent
,
yet
cannot
avoid
many
and
no
small
Evils
,
what
shall
we
think
of
them
who
persist
in
their
evil
ways
?
If
the
Wrath
of
God
against
Sin
in
this
Life
,
be
so
conspicuous
,
how
much
more
shall
it
be
at
the
day
of
the
revelation
of
the
righteous
Judgment
of
God
,
which
our
very
Natures
and
Minds
presage
,
and
which
the
Scriptures
do
foretell
?
3.
Let
us
see
on
what
terms
God
has
promis'd
Pardon
;
and
what
methods
he
has
prescribed
us
for
the
obtaining
it
.
And
if
we
consult
either
the
intimations
of
his
Counsel
,
which
he
has
given
us
by
our
own
Natures
,
or
the
Sense
of
Mankind
:
Or
the
Revelations
of
his
Will
made
to
Holy
Men
;
to
Moses
and
the
Prophets
,
to
our
Saviour
and
his
Apostles
;
we
find
they
all
agree
in
this
,
that
without
our
amendment
no
Pardon
is
to
be
hoped
for
.
That
secret
remorse
which
we
have
upon
the
commission
of
Sin
,
is
certainly
intended
by
the
wise
Author
of
our
Natures
,
to
check
us
from
a
repetition
of
it
;
the
plain
voice
of
it
is
,
that
we
should
do
so
no
more
.
And
this
is
a
sufficient
Declaration
of
the
Will
of
him
that
made
us
.
Let
us
go
to
the
more
express
Declarations
of
God's
purpose
in
the
Bible
,
Gen.
4.7
.
If
thou
doest
not
well
,
Sin
lies
at
the
Door
,
i.e.
Punishment
awaits
thee
,
so
as
that
thou
canst
not
go
out
,
nor
come
into
thy
House
,
but
it
will
be
upon
thee
.
Not
to
multiply
proofs
in
so
plain
a
Case
,
consult
Isa
.
1.
from
the
10th
to
the
20th
verse
;
He
declares
,
that
no
other
thing
without
amendment
,
would
avail
,
would
divert
the
Punishment
threatned
;
Ezek
.
18.
from
the
20
to
the
end
,
Why
will
ye
die
?
No
way
to
escape
Death
but
by
Repentance
.
Thus
John
the
Baptist
,
Mat
.
7.7
,
8.
cryes
,
Who
has
forewarned
you
to
flee
from
the
wrath
to
come
?
implying
,
that
this
was
the
only
way
;
and
that
they
were
not
safe
neither
,
unless
they
brought
forth
fruits
meet
for
Repentance
;
that
is
,
unless
they
continued
to
do
the
works
of
Repentance
,
unless
they
carried
them
on
towards
Perfection
;
For
the
Axe
is
laid
to
the
root
of
the
Tree
.
It
is
the
Doctrine
both
of
our
Saviour
,
and
his
Apostles
,
that
unless
Men
repent
,
they
shall
perish
;
that
there
is
no
way
to
escape
,
no
way
to
be
saved
,
but
this
.
—
Our
Saviour
came
to
call
Sinners
to
Repentance
,
Mat
.
9.13
.
It
was
his
Design
in
coming
amongst
us
.
His
Baptism
is
called
the
Baptism
of
Repentance
,
Luke
3.3
.
After
his
Resurrection
,
when
he
opened
the
Minds
of
some
of
his
Disciples
to
understand
the
Scriptures
,
he
told
them
,
that
thus
it
behoved
him
to
suffer
,
&c.
And
that
Repentance
and
remission
of
Sins
should
be
preached
to
the
Nations
in
his
Name
.
This
was
the
sum
of
the
Doctrine
of
the
Gospel
,
as
he
understood
it
,
Luke
24.74
.
And
so
the
Apostles
preached
Repentance
towards
God
,
and
Faith
towards
our
Lord
Jesus
Christ
,
Acts
20.21
.
and
Acts
5.31
.
Our
Saviour
is
said
to
be
made
a
Prince
or
Ruler
,
and
a
Saviour
to
give
Repentance
to
Israel
,
and
remission
of
Sins
:
These
two
are
joined
together
,
and
they
ought
to
be
inseparable
.
Heb
.
6.1
.
The
Apostle
calls
it
the
Foundation
of
Repentance
from
dead
works
,
and
ver
.
6.
He
sets
out
the
desperate
condition
of
Men
that
had
Apostatized
from
Christianity
;
with
whom
the
Gospel-Dispensation
was
ineffectual
,
that
it
was
impossible
to
renew
them
to
Repentance
;
implying
,
that
therefore
there
was
no
hopes
of
them
.
And
where-ever
the
Apostles
do
direct
any
the
way
to
obtain
Pardon
,
it
is
by
Repentance
:
Acts
2.38
.
Repent
,
and
be
Baptized
for
remission
of
Sins
,
is
said
to
them
who
crucified
our
Lord
;
and
again
,
Acts
3.19
.
Repent
,
and
be
Converted
,
that
your
Sins
may
be
blotted
out
,
that
(
〈◇〉
)
the
times
of
refreshing
may
come
,
i.e.
That
you
may
be
delivered
from
the
Calamities
that
hang
over
you
.
And
Acts
8.22
.
When
Simon
Magus
offered
such
a
Contumely
,
as
to
buy
the
power
of
working
Miracles
with
Money
;
the
Counsel
that
Peter
gives
,
was
to
Repent
of
or
from
his
Wickedness
,
and
pray
to
God
,
if
so
be
that
might
be
forgiven
him
.
To
name
but
one
place
more
,
Rev.
2.5
.
St.
John
advises
the
Church
of
Ephesus
to
this
,
as
the
only
way
to
prevent
their
loss
of
the
Christian
Religion
.
This
may
abundantly
convince
us
,
that
these
are
the
terms
on
which
God
offers
and
gives
Pardon
under
the
Gospel
,
as
well
as
in
all
other
times
:
And
therefore
,
that
we
can
have
no
reason
to
expect
that
our
Sins
should
be
forgiven
,
unless
we
Repent
.
If
any
should
imagine
God
to
be
so
good
,
as
that
he
will
forgive
notwithstanding
:
They
ought
to
consider
,
that
as
it
cannot
consist
with
his
Wisdom
and
other
Perfections
to
do
this
,
so
neither
with
Goodness
it self
:
It
would
not
be
for
the
good
of
the
World
,
that
Men
who
go
on
in
their
Sin
,
should
escape
without
Punishment
,
—
nay
,
it
cannot
be
;
for
Sin
and
Suffering
are
inseparable
,
the
Divine
Power
cannot
sever
these
two
,
they
cleave
so
close
to
each
other
.
2.
That
God
is
so
far
from
loving
any
one
that
does
not
repent
,
that
he
cannot
but
hate
him
,
will
appear
,
if
we
consider
the
unspotted
Purity
and
Holiness
of
the
Divine
Nature
it self
:
He
is
Light
,
and
in
him
is
no
Darkness
at
all
;
all
his
Ways
are
Holy
.
And
he
that
loves
his
own
good
nature
and
perfections
,
how
can
he
love
that
which
is
contrary
to
them
?
As
the
infinite
Goodness
of
God
will
incline
him
to
compassionate
every
one
that
but
begins
to
return
to
his
Duty
,
so
as
he
will
not
quench
the
smoaking
Flax
;
so
he
will
oppose
those
that
set
themselves
against
him
.
Every
where
the
Scripture
represents
him
as
abhorring
the
obdurate
obstinate
Sinner
.
3.
He
that
chuses
to
go
on
in
his
Wickedness
,
is
in
such
an
ill
state
of
Mind
,
as
has
been
shewn
,
as
renders
him
uncapable
of
Happiness
.
If
Ignorance
and
Folly
,
if
Unreasonableness
,
if
Madness
,
if
Inconsideration
,
if
Unnaturalness
,
if
Disorderliness
and
Tumult
make
an
ill
state
of
Soul
,
the
obstinate
Sinner
is
in
that
state
.
If
ignorance
of
God
,
and
of
true
Goodness
,
of
a
Man's
self
and
his
own
best
Interests
,
of
Happiness
and
Misery
,
and
of
the
ways
that
lead
to
both
,
do
constitute
an
ill
temper
of
Mind
,
then
is
the
Sinner's
such
:
And
how
altogether
impossible
it
is
for
one
of
this
state
and
temper
to
be
happy
;
how
necessary
it
is
for
him
to
be
very
unhappy
,
to
be
in
a
great
degree
of
Misery
,
I
leave
all
to
judg
.
Is
not
he
unreasonable
and
foolish
who
prefers
his
Body
before
his
Soul
?
that
which
is
Temporal
,
before
that
which
is
Eternal
?
Who
loves
the
Creature
more
than
God
?
And
had
rather
enjoy
the
pleasures
of
Sin
for
a
season
,
than
have
that
exceeding
and
Eternal
weight
of
Glory
?
After
all
this
,
I
may
well
conclude
,
that
amendment
of
Heart
and
Life
,
is
absolutely
necessary
to
our
being
Saved
.
And
if
we
will
not
yield
to
it
,
because
it
is
fit
and
becoming
,
nor
because
it
is
profitable
and
beneficial
;
yet
surely
we
shall
be
prevailed
with
,
because
it
is
necessary
;
there
is
no
other
way
for
us
to
be
Happy
,
to
escape
Misery
,
but
this
.
Having
thus
shewn
the
Grounds
and
Reasons
in
general
,
The
Motive
to
Repent
,
expressed
by
our
Saviour
in
the
Text
.
why
we
should
amend
our
Lives
:
I
now
proceed
according
to
the
Method
I
propounded
,
to
consider
what
force
there
is
in
the
Reason
exprest
by
our
Saviour
in
the
Text
,
to
perswade
those
that
heard
,
and
us
that
read
it
,
to
this
Reformation
:
For
the
Kingdom
of
Heaven
is
at
hand
.
It
is
an
Argument
from
that
Dispensation
of
Divine
Providence
which
was
now
so
near
them
;
for
that
(
as
has
been
shewn
)
is
meant
by
the
Kingdom
of
Heaven
,
or
of
God
,
which
had
now
approached
,
and
would
so
very
shortly
be
amongst
them
.
The
sense
which
is
wrapt
up
in
that
expression
,
I
explain
thus
:
Our
Saviour
seems
to
have
an
Eye
in
this
expression
,
to
the
Administration
of
things
before
his
coming
,
both
amongst
the
Jews
and
Gentiles
;
and
to
acquaint
them
with
another
,
which
God
by
him
would
set
up
,
to
which
all
the
rest
should
vail
.
It
is
as
if
he
had
said
,
That
whereas
before
God
had
govern'd
Mankind
,
only
by
their
own
natural
Instincts
and
Inclinations
,
Traditions
and
Reasonings
;
all
which
were
now
become
not
only
useless
but
hurtful
to
them
,
partly
through
their
own
inconfideration
,
neglect
and
opposition
to
the
light
of
their
Understandings
,
and
most
unnatural
abuse
of
themselves
;
as
also
the
unkind
Dealings
,
or
evil
Counsels
and
Examples
of
other
Men
;
together
with
the
malicious
suggestions
and
powerful
Temptations
of
the
Devil
,
who
had
so
far
prevailed
over
Men
,
that
they
were
wholly
in
a
manner
subject
to
him
,
and
he
seem'd
to
have
got
the
Sovereignty
over
them
,
and
to
be
the
God
of
this
World
,
whole
Nations
worshipping
him
,
and
almost
all
People
of
the
Earth
,
in
one
kind
or
other
,
doing
him
Homage
,
those
few
only
excepted
,
who
obeyed
the
Laws
of
God
,
which
were
declared
to
them
by
the
low
voice
of
Nature
,
nor
were
they
wholly
exempted
from
his
Tyranny
.
And
tho
in
this
universal
Depravation
,
God
was
pleased
to
make
choice
of
the
Family
of
his
Faithful
Servant
Abraham
,
to
govern
them
,
to
preside
over
them
,
and
protect
them
in
a
more
especial
manner
,
and
instructed
them
by
his
Servant
Moses
in
his
Will
,
giving
them
Laws
and
Statutes
;
in
the
observance
of
which
he
would
defend
them
,
and
for
it
give
them
an
ample
Recompence
of
the
good
Things
of
this
World
.
Now
though
the
Ordinances
and
Judgments
which
God
gave
this
People
,
were
very
good
,
and
entitled
them
to
the
Blessings
of
this
Life
,
—
yet
through
the
Corruption
and
Wickedness
of
the
Jews
,
instead
of
Helps
to
Piety
,
and
Vertue
,
and
their
true
Happiness
,
they
became
an
Occasion
of
their
farther
Degeneracy
,
of
a
greater
Apostacy
from
God
and
Goodness
;
and
so
were
instrumental
to
their
Misery
,
—
insomuch
that
they
were
both
more
vicious
,
and
consequently
more
miserable
than
many
others
of
the
Nations
.
Nay
,
the
Devil
himself
had
invaded
this
,
which
was
God's
own
Inheritance
,
and
did
frequently
possess
himself
of
the
Bodies
of
this
People
,
which
he
most
evilly
intreated
.
The
Case
being
thus
,
That
God's
Government
,
though
it
can
never
be
quite
abolished
,
yet
was
almost
wholly
obscured
,
and
did
not
attain
its
primary
End
,
the
Welfare
and
good
State
of
the
World
.
Therefore
the
Divine
Goodness
and
Wisdom
resolved
to
re-establish
it
here
on
Earth
;
and
to
set
up
a
spiritual
Kingdom
in
the
Souls
of
Men
,
which
should
break
in
pieces
all
other
Kingdoms
that
should
oppose
it
,
and
bring
all
other
Power
into
Subjection
and
Subordination
to
it self
:
Satan
,
and
all
his
Powers
of
Darkness
,
of
Ignorance
and
Wickedness
,
should
now
be
cast
down
from
their
usurped
Dominion
in
the
Souls
of
Men
.
And
the
Throne
of
God
,
who
is
the
rightful
Soveraign
of
Mankind
,
should
be
re-erected
and
established
again
;
which
the
Wisdom
of
God
design'd
to
bring
about
after
this
manner
.
God's
only
begotten
Son
,
the
express
Image
of
the
Father
,
in
whom
all
the
Glory
of
the
Deity
shone
forth
,
came
amongst
us
,
and
both
by
his
plain
and
good
Doctrine
,
and
by
his
holy
and
blameless
Life
and
Death
,
by
his
great
and
wonderful
Works
which
he
wrought
,
and
by
his
glorious
Resurrection
from
the
Dead
,
he
both
shewed
us
how
we
should
live
,
and
most
effectually
moved
and
engaged
us
by
irresistible
Arguments
to
obey
his
Commands
,
and
follow
his
Example
;
and
also
by
the
secret
,
but
most
powerful
Assistance
of
his
Holy
Spirit
,
inclined
and
helped
us
thus
to
live
,
by
both
exciting
and
seconding
our
Endeavours
.
Thus
God
manifested
himself
,
his
Power
and
Wisdom
;
and
by
the
Acknowledgments
which
the
blessed
Jesus
made
to
him
in
his
Life
and
Death
,
he
declared
and
asserted
his
Right
to
govern
us
,
and
by
this
new
Promulgation
of
his
Laws
(
which
were
almost
blotted
out
of
the
Minds
of
Men
)
and
ratifying
them
by
the
Sanctions
of
most
excellent
Promises
,
and
terrible
Threats
,
he
intended
to
engage
them
to
whom
they
were
first
made
known
,
to
obey
them
.
And
that
others
,
beholding
the
excellent
Fruits
of
such
an
Obedience
,
might
be
prevailed
with
to
imitate
these
great
Examples
,
and
become
obedient
to
the
Laws
of
Heaven
,
and
Subjects
of
God's
Kingdom
,
as
they
were
.
This
is
the
Kingdom
of
Heaven
,
and
this
is
the
manner
of
it
,
which
our
Saviour
said
then
was
come
so
near
to
them
;
and
which
,
after
he
began
to
preach
,
he
said
was
amongst
them
.
This
is
that
which
Daniel
foretold
should
break
in
pieces
,
and
consume
all
other
Kingdoms
that
opposed
it
,
and
should
stand
for
ever
.
How
much
this
at
first
did
subdue
the
World
,
and
bring
under
all
that
exalted
it self
against
it
,
we
all
know
.
And
how
,
and
by
what
Means
the
Progress
of
this
Victory
was
retarded
and
stopt
,
may
appear
upon
Enquiry
.
—
And
it
is
a
Matter
worthy
our
Enquiry
,
but
is
not
my
present
Business
.
For
I
am
only
to
give
an
Account
of
this
Kingdom
in
general
,
which
our
Saviour
here
calls
the
Kingdom
of
Heaven
,
intimating
to
us
,
That
those
blessed
Ones
,
who
are
in
Heaven
,
live
under
the
same
Laws
and
Government
which
we
here
do
.
—
The
same
Laws
for
substance
,
they
are
with
those
of
Sobriety
,
or
the
good
use
,
the
best
Exercise
of
our selves
;
and
those
of
Righteousness
and
Truth
,
of
Goodness
and
Kindness
towards
others
;
—
of
Faith
and
Hope
in
,
of
Love
to
,
and
Fear
of
God
,
which
are
given
us
under
the
Gospel
.
And
which
,
if
we
from
our
Hearts
obey
,
we
shall
be
qualified
and
prepared
for
the
State
of
Heaven
,
where
the
Will
of
God
is
done
fully
,
and
constantly
:
And
we
shall
be
rewarded
with
that
Blessedness
,
which
is
by
our
Saviour
promised
to
all
his
Disciples
;
i.e.
e
.
to
all
those
that
do
the
Will
of
God
.
I
have
stayed
the
longer
in
the
Explication
of
this
Phrase
so
often
used
in
the
Scripture
,
that
I
might
remove
the
Misapprehensions
which
some
have
of
this
Matter
,
who
imagine
(
as
the
Jews
of
old
did
)
I
know
not
what
temporal
secular
Empire
to
be
introduced
by
our
Saviour
:
whereas
all
that
he
designed
,
was
to
bring
in
everlasting
Righteousness
amongst
Men
,
and
by
making
Men
so
wise
,
as
to
be
good
and
vertuous
,
holy
,
and
truly
religious
,
to
erect
a
Throne
for
God
,
their
true
Soveraign
,
in
their
Souls
,
and
to
make
Kings
and
Emperors
,
and
all
the
greatest
Powers
on
Earth
,
to
obey
his
Laws
,
and
serve
him
;
that
is
,
to
be
good
Men
.
—
Not
that
any
under
the
Pretence
of
Christianity
should
invade
and
usurp
the
Rights
of
Princes
,
but
that
they
who
rule
over
others
,
should
themselves
be
Subjects
of
this
Kingdom
.
Now
to
bring
this
to
the
Matter
in
hand
.
This
appears
to
be
our
Saviour's
meaning
,
That
since
God
is
now
upon
the
Design
of
rescuing
Mankind
from
the
Slavery
of
Sin
,
and
the
Usurpations
of
the
Devil
,
and
is
setting
up
his
own
Kingdom
amongst
Men
;
since
he
is
about
to
make
known
his
Laws
,
and
by
all
ways
to
engage
and
help
you
to
obey
them
;
and
by
your
Obedience
to
make
you
everlastingly
happy
.
And
since
he
will
destroy
all
those
that
will
not
have
him
to
rule
over
them
—
Therefore
do
you
amend
your
Lives
,
that
you
may
be
prepared
and
fitted
for
this
Dispensation
,
and
be
made
Partakers
of
the
great
Benefits
which
they
,
who
comport
with
that
Administration
,
shall
receive
;
and
prevent
,
and
escape
those
Calamities
,
and
that
Misery
which
shall
befall
them
,
who
resist
this
Counsel
of
Heaven
against
themselves
,
and
oppose
God's
Government
.
The
Sum
of
what
I
apprehend
to
be
the
force
of
our
Saviour's
Reason
,
Why
they
should
repent
and
amend
,
is
,
That
by
this
they
would
be
so
fitted
and
disposed
for
the
Reception
of
the
new
Dispensation
by
Christ
,
that
they
would
correspond
and
comply
with
it
,
and
thereby
entitle
themselves
to
all
the
Blessings
which
the
Subjects
of
God's
Kingdom
enjoy
;
that
is
,
live
under
the
Protection
of
his
Almighty
Power
,
and
be
Partakers
of
those
many
other
Privileges
,
which
they
that
obey
God's
Laws
,
have
here
on
Earth
;
and
after
this
Life
is
ended
,
be
admitted
into
the
Glories
and
Blessedness
of
Heaven
.
Whereas
on
the
other
hand
,
if
they
were
not
set
upon
amending
their
Ways
,
and
the
bettering
of
themselves
,
then
this
great
Dispensation
of
God
,
by
which
he
intended
so
much
good
to
the
World
,
would
not
attain
its
End
on
them
;
but
through
their
Neglect
of
,
or
Opposition
to
it
,
this
great
Grace
of
God
would
become
vain
and
ineffectual
to
them
;
not
only
so
,
but
a
sore
Judgment
upon
them
,
and
their
utter
Destruction
.
This
is
the
Argument
our
Saviour
here
uses
to
perswade
to
Repentance
,
—
which
does
depend
on
,
and
suppose
the
Truth
of
these
Particulars
.
I.
That
God's
Dispensations
towards
us
,
which
are
in
order
to
our
Happiness
,
do
not
attain
that
their
End
,
unless
they
be
complied
with
by
us
;
unless
in
our
Spirits
we
correspond
,
and
in
our
Practice
we
comport
with
them
.
If
we
resist
and
oppose
them
,
if
we
run
counter
to
them
,
if
we
walk
contrary
to
God
,
he
will
walk
contrary
to
us
;
and
his
Administration
,
which
was
intended
,
and
had
we
complied
with
it
,
would
have
proved
for
our
good
,
will
,
if
we
be
opposite
to
it
,
be
opposite
to
us
,
and
work
our
Ruine
.
II
.
That
ordinarily
we
shall
not
thus
comport
with
the
Divine
Administrations
,
unless
our
Minds
be
prepared
by
some
sutable
Dispositions
.
And
therefore
John
the
Baptist
is
said
,
when
he
preached
,
to
prepare
a
People
made
ready
for
the
Lord
.
—
And
they
were
Persons
of
good
Minds
generally
who
received
the
Gospel
.
III
.
That
Repentance
,
or
a
breaking
off
a
former
evil
Course
of
Life
,
and
a
setting
themselves
to
live
better
,
was
that
proper
Disposition
,
that
Preparation
which
would
fit
them
for
the
Gospel-Administration
,
which
,
if
it
be
considered
,
nay
,
at
first
view
does
appear
to
be
an
admirable
Contrivance
of
the
Divine
Wisdom
to
make
Men
good
.
All
that
was
said
,
and
all
that
was
done
by
our
Saviour
,
all
that
befel
him
in
his
Life
,
and
at
his
Death
and
after
,
do
manifestly
aim
at
,
and
tend
to
this
one
Thing
,
to
make
us
holy
and
vertuous
—
This
is
the
End
of
all
,
to
redeem
us
from
all
Iniquity
,
and
to
make
us
zealous
of
good
Works
—
Now
then
,
whosoever
was
on
this
Design
before
,
endeavouring
to
purifie
himself
from
all
Filthiness
,
and
to
make
him
a
new
Heart
,
how
well
is
he
qualified
for
the
Reception
of
the
Gospel
?
For
he
will
find
himself
mightily
assisted
by
it
in
the
Prosecution
of
his
End.
This
will
help
to
make
Sin
appear
more
evil
than
he
ever
thought
it
before
.
The
Sufferings
of
the
Son
of
God
on
the
Account
of
Sin
,
make
it
appear
worse
,
more
detestable
and
dangerous
than
he
apprehended
.
And
now
Vertue
commends
him
in
the
Name
and
Authority
of
the
only
begotten
of
the
Father
,
who
continued
in
the
Practice
of
it
to
death
.
Now
it
invites
and
encourages
him
to
follow
it
with
more
certain
and
glorious
Rewards
,
than
were
ever
proposed
before
.
Now
it
assures
him
,
that
will
continue
in
Well-doing
,
that
he
shall
not
fail
of
Eternal
Life
.
Thus
being
on
his
Return
to
God
,
and
well
resolved
to
live
better
,
he
must
needs
give
an
hearty
Welcome
to
an
Administration
that
is
so
very
helpful
to
him
,
and
will
so
much
farther
the
Work
which
he
designs
.
And
he
will
be
ready
to
believe
,
That
this
Revelation
comes
from
God
,
because
it
tends
so
much
to
the
Obedience
of
God's
Laws
,
and
the
setting
up
of
God's
Kingdom
.
From
what
has
been
said
,
appears
,
in
what
a
Readiness
they
are
,
and
how
forward
they
must
needs
be
to
receive
the
Gospel
,
who
do
repent
—
And
we
shall
be
more
confirmed
in
this
,
if
we
consider
what
Course
John
Baptist
took
to
make
ready
a
People
prepared
for
the
Lord
,
which
was
no
other
than
this
,
viz.
To
turn
the
Disobedient
to
the
Wisdom
of
the
Just
.
He
exhorted
them
to
Repentance
,
and
instructed
them
in
their
Duties
,
and
this
he
looked
on
as
making
ready
a
People
prepared
for
the
Lord
.
For
a
farther
Eviction
of
this
,
we
may
consider
who
,
and
what
manner
of
Persons
they
were
,
that
gave
the
readiest
Entertainment
to
the
Gospel
,
and
we
shall
find
,
that
the
generality
were
sincere-hearted
Persons
,
devout
,
charitably
inclined
,
such
as
heard
John
Baptist
,
and
were
baptized
of
him
;
and
such
as
were
very
zealous
,
tho
ignorantly
so
.
And
on
the
other
hand
,
they
who
resisted
and
rejected
the
Counsel
of
God
,
who
received
this
Grace
in
vain
,
were
Men
of
wicked
Hearts
and
Lives
,
such
as
were
proud
and
conceited
,
that
they
needed
no
Repentance
,
such
as
were
covetous
,
and
worldly
,
sensual
and
debauched
,
Haters
,
or
at
least
Disregarders
of
Vertue
and
Goodness
.
This
may
be
sufficient
to
shew
,
that
Repentance
does
most
properly
qualify
us
to
receive
the
Gospel
,
as
might
be
shewn
in
particular
:
The
tidings
of
Christ's
being
made
a
Sacrifice
for
Sin
,
must
be
very
welcom
to
him
who
is
convinced
of
the
Evil
,
the
unworthiness
and
demerit
of
Sin
,
whereas
it
will
seem
a
strange
and
needless
thing
to
him
who
loves
or
slights
it
;
He
who
thinks
it
Good
and
not
Evil
,
will
wonder
why
the
Son
of
God
should
die
to
expiate
it
.
Again
,
He
that
sees
his
own
evil
and
imperfection
,
that
understands
his
own
impotency
and
weakness
,
but
will
be
glad
of
Direction
and
Assistance
to
live
better
;
and
so
will
he
who
hates
Sin
and
loves
Vertue
:
Whereas
he
whose
Deeds
are
evil
,
will
hate
the
Light
,
and
whatever
has
a
tendency
to
reform
him
.
And
,
to
mention
no
more
,
he
whose
Soul
is
apprehensive
of
the
Punishment
to
which
he
is
obnoxious
;
and
is
uncertain
of
the
pardon
of
his
Sins
,
and
of
the
Favour
of
God
,
must
needs
give
a
most
hearty
welcome
to
the
promise
of
Forgiveness
of
Sins
;
and
be
very
glad
to
be
assured
of
the
Love
and
Good-Will
of
God
to
him
,
notwithstanding
the
offences
of
his
former
Life
.
4.
And
as
Repentance
does
prepare
Men
for
the
reception
of
the
Christian
Doctrine
before-hand
;
so
after
it
is
received
,
Repentance
will
be
more
helped
forward
,
and
carried
on
to
greater
Perfection
.
For
(
as
has
been
intimated
before
)
we
shall
by
the
Gospel
attain
to
greater
Conviction
of
the
evil
of
Sin
,
of
the
goodness
of
Holiness
;
we
shall
understand
our
Duty
and
the
Obligations
to
it
,
better
by
far
than
we
did
;
we
shall
now
meet
with
those
Laws
,
which
are
stamped
with
so
much
Wisdom
and
Goodness
,
so
much
Divinity
,
that
we
cannot
question
but
that
they
were
enacted
by
the
Sovereign
Authority
of
the
most
high
God
;
and
these
backed
with
such
Sanctions
,
that
if
either
our
Hopes
will
be
excited
by
the
greatest
Good
,
or
our
Fears
awakened
by
the
most
terrible
Evils
,
we
must
be
moved
to
Obedience
.
Now
if
this
be
so
as
it
is
,
then
if
we
comport
with
the
Gospel
;
if
we
act
answerably
to
it
,
we
shall
be
more
careful
and
diligent
,
more
constant
and
exact
in
the
amending
our
ways
,
than
otherwise
we
should
have
been
.
Whoever
considers
the
Dispensation
of
Christ
particularly
;
must
say
,
that
to
purify
our selves
from
all
Iniquity
,
and
to
perfect
Holiness
,
(
which
is
Repentance
compleat
)
is
a
Work
suitable
and
congruous
to
it
.
And
if
this
would
be
their
business
when
they
were
become
his
Disciples
;
he
might
well
call
on
them
before-hand
to
be
doing
that
which
they
must
do
after
:
For
it
is
manifest
that
if
the
Gospel
has
any
effect
on
Men
,
it
will
make
them
Repent
;
and
if
it
does
not
operate
upon
them
,
it
does
them
no
good
.
All
that
is
done
without
us
cannot
make
us
Happy
,
unless
there
be
also
somewhat
wrought
in
us
.
Thus
I
have
endeavoured
to
represent
somewhat
of
our
Saviour's
reason
;
much
more
might
be
added
,
which
I
shall
not
now
particularly
insist
on
.
What
I
conceive
to
have
been
his
meaning
,
I
will
thus
summ
up
in
short
,
viz.
The
time
is
now
very
near
,
when
the
most
powerful
,
wise
,
and
good
God
,
the
Sovereign
of
the
whole
World
,
will
vindicate
his
Dominion
from
the
Usurpations
of
the
Devil
,
and
all
those
who
act
under
him
:
He
will
by
his
Son
exercise
his
Government
more
conspicuously
,
giving
his
Laws
,
protecting
and
rewarding
the
Obedient
,
and
punishing
the
Rebellious
.
Therefore
do
you
no
longer
continue
in
Rebellion
against
him
,
be
no
more
Servants
of
Sin
,
and
Slaves
to
the
Devil
;
but
return
to
your
Allegiance
,
and
your
true
Sovereign
.
Be
not
so
unjust
as
to
Rob
God
of
his
most
undoubted
right
,
your
Obedience
;
be
not
so
wicked
as
to
deny
this
;
be
not
so
foolish
,
so
desperately
mad
,
as
to
oppose
Almighty
Power
,
as
not
to
give
up
your selves
to
the
conduct
of
unerring
Wisdom
,
as
not
to
put
your selves
under
the
Protection
and
Care
of
Infinite
Goodness
;
do
not
so
forsake
your
Happiness
,
to
run
upon
your
own
Destruction
,
as
you
and
all
do
,
who
continue
in
Sin
;
which
will
bring
inevitable
ruin
,
unless
God
be
not
resolved
to
punish
it
,
as
he
has
said
he
will
.
In
a
word
,
since
God
is
about
to
take
the
Government
into
his
own
hands
,
submit
unto
it
,
that
is
,
Repent
,
neither
live
as
those
that
are
at
their
own
disposal
,
and
do
what
they
list
;
nor
yet
be
Subjects
to
the
Devil
;
but
submit
your selves
to
the
rightful
Governour
of
the
World
.
Thus
our
Saviour
pleaded
with
those
that
heard
him
,
when
the
time
of
God's
Kingdom
was
at
hand
;
and
if
his
Argument
was
of
force
with
them
,
it
must
be
much
more
so
with
us
,
amongst
whom
the
Kingdom
of
God
is
already
come
.
For
we
have
certain
knowledg
of
that
which
they
only
believed
;
our
eyes
see
that
to
be
,
which
was
only
told
them
would
be
:
So
that
we
have
many
advantages
,
whereby
our
Repentance
may
be
assisted
and
farther'd
,
which
they
wanted
,
who
had
not
received
the
Gospel
.
1.
For
we
now
understand
our
Duty
more
clearly
,
and
fully
,
and
certainly
than
they
to
whom
our
Saviour
Preached
then
did
:
And
the
good
understanding
what
we
ought
to
do
,
conduceth
both
to
the
knowledg
of
the
Sins
of
our
past
Life
,
and
also
the
doing
our
Duty
for
the
future
.
2.
We
have
more
exceeding
great
Promises
of
more
glorious
Rewards
to
encourage
our
Obedience
;
such
things
as
Eye
has
not
seen
,
&c.
are
promised
to
all
those
that
do
the
Commands
of
God
continually
.
And
not
only
so
,
but
there
are
Promises
of
special
Assistance
made
to
them
that
are
willing
to
obey
,
and
heartily
resolve
and
endeavour
so
to
do
.
3.
We
have
most
terrible
Denunciations
and
Meraces
against
them
that
obey
not
the
Laws
of
God
and
of
Christ
,
no
less
than
Everlasting
Destruction
is
threatned
to
them
.
4.
The
Son
of
God
himself
and
his
Disciples
have
attested
these
things
,
and
given
Credit
to
them
by
their
own
good
and
exemplary
Lives
,
by
the
mighty
Works
which
they
wrought
,
by
their
Coustancy
in
suffering
Death
for
Testimony
to
this
Doctrine
.
5.
Lastly
,
We
have
several
Illustrious
instances
both
of
Rewards
and
Punishments
which
have
been
distributed
to
the
Obedient
,
and
to
the
Transgressors
of
the
Divine
Laws
:
Our
Saviour's
Resurrection
,
and
the
preservation
of
the
Christian
Jews
at
the
Sacking
of
Jerusalem
,
when
the
Unbelievers
were
most
miserably
Destroy'd
,
according
to
the
Prediction
of
our
Saviour
,
that
unless
they
Repented
,
they
should
all
Perish
.
To
conclude
,
by
perswading
you
to
amend
your
Lives
,
I
perswade
you
to
acknowledg
God's
Government
;
to
be
,
and
to
shew
your selves
the
Subjects
of
his
Kingdom
,
to
pay
your
Homage
,
to
perform
your
Allegiance
unto
him
that
is
your
true
Lord
,
and
the
rightful
Sovereign
of
the
whole
Creation
;
who
has
published
his
Laws
,
which
are
all
Holy
,
and
Wise
,
and
Good
,
and
will
most
certainly
take
Care
of
,
and
Defend
all
his
liege
Subjects
;
nay
,
and
amply
reward
those
who
obey
his
Will
:
But
all
those
who
will
not
have
him
to
rule
over
them
;
but
will
inslave
themselves
to
the
Devil
to
work
wickedness
;
or
will
be
only
at
their
own
dispose
,
and
own
no
Lord
to
have
Dominion
over
them
,
all
such
he
will
utterly
destroy
.
And
is
not
this
good
Counsel
?
is
not
this
Exhortation
of
our
Saviour
most
reasonable
?
is
not
his
Argument
perswasive
and
forcible
,
whereby
he
moves
us
to
break
off
our
Sins
,
and
amend
our
Lives
?
If
we
do
not
yield
unto
it
,
our
Sin
becomes
open
and
avowed
Rebellion
;
now
that
God
has
set
up
his
Kingdom
so
visibly
,
we
all
that
go
on
in
our
wickedness
,
declare
our selves
to
be
Rebels
against
the
great
King
of
all
the
World
.
We
would
be
loth
to
be
accounted
Rebels
against
our
Earthly
Sovereign
;
but
if
we
persist
in
a
sinful
course
,
we
are
Rebels
against
our
King's
King
.
Nor
are
we
exceeding
wicked
only
,
but
very
unwise
,
(
which
two
ever
go
together
)
For
we
go
about
to
subvert
the
Order
by
which
all
things
subsist
,
and
which
is
absolutely
necessary
to
the
upholding
of
the
World
of
Men
:
For
so
it
is
that
God
governs
by
his
Laws
,
to
which
if
we
do
not
submit
,
we
overthrow
the
Foundations
of
Human
Society
,
and
cut
in
pieces
all
those
Bands
which
hold
us
together
.
Again
;
in
this
we
make
the
unwisest
choice
that
can
be
:
for
we
take
our selves
out
of
his
hands
,
who
both
can
and
will
take
care
of
us
,
and
protect
and
provide
for
us
;
and
we
put
our selves
under
the
power
of
one
who
seeks
our
ruine
,
and
whose
only
design
is
to
make
us
miserable
—
We
will
not
serve
him
who
would
reward
our
Subjection
and
Obedience
with
Everlasting
Happiness
;
but
we
will
be
subject
to
him
who
is
a
Rebel
against
God
,
and
Heaven's
Out-Law
,
who
by
this
has
made
himself
most
extreamly
unhappy
;
and
endeavours
to
involve
us
all
in
the
same
Misery
with
himself
.
The
sum
is
;
if
we
forsake
our
evil
ways
,
and
do
good
,
as
we
shall
do
right
to
God
in
submitting
to
his
Government
,
so
we
shall
be
wise
for
our selves
;
for
we
shall
be
sure
of
safe
Protection
here
on
Earth
,
and
of
most
abundant
Rewards
hereafter
in
Heaven
.
Hitherto
I
have
considered
Repentance
in
general
,
Repentance
consider'd
with
reserence
to
the
Community
.
and
have
looked
on
those
whom
I
have
perswaded
to
it
,
only
as
single
Persons
,
and
under
a
private
Capacity
.
I
now
proceed
to
a
more
particular
and
special
consideration
of
it
;
and
shall
use
such
Arguments
as
have
respect
to
the
Community
,
the
Society
of
which
we
are
Members
,
from
a
consideration
of
what
is
both
of
a
present
,
and
also
of
a
publick
Concernment
.
Some
,
whose
Minds
are
not
touched
with
any
great
sense
of
the
future
Life
,
yet
have
lively
apprehensions
of
the
Good
and
Evil
of
the
present
.
And
how
many
are
there
that
seem
to
have
no
regard
of
their
own
Happiness
,
yet
are
wonderfully
sollicitous
for
their
Children
and
Family
;
nay
,
and
will
Sacrifice
their
own
Satisfactions
to
the
Preservation
and
Service
of
their
Country
?
which
one
word
,
as
Tully
observes
,
does
contain
all
our
Kindred
,
Friends
and
Acquaintance
,
and
indeed
almost
all
that
is
dear
to
us
in
the
World
.
Who
knows
therefore
,
but
that
they
who
have
resisted
the
rest
,
may
be
overcome
by
this
;
and
that
some
may
be
so
generously
good-natur'd
,
as
to
do
that
for
the
preventing
a
publick
Calamity
,
which
they
would
not
undertake
to
shun
a
private
and
personal
Danger
;
at
least
it
may
be
hoped
,
that
if
this
consideration
be
added
to
the
other
,
it
may
prevail
;
and
if
the
amendment
of
our
ways
be
not
only
serviceable
to
our
private
interest
,
but
also
to
the
common
Good
,
that
we
shall
then
fully
resolve
upon
it
.
This
I
question
not
but
I
shall
make
appear
,
by
shewing
in
general
,
that
Repentance
or
amendment
of
Life
,
is
the
only
way
to
preserve
a
sinful
State
from
Ruin
:
From
whence
I
shall
apply
my self
to
the
Inhabitants
of
this
Nation
.
I.
Let
it
be
considered
,
that
this
has
been
the
only
method
prescribed
by
the
Wisdom
of
God
,
whereby
People
should
save
themselves
from
Ruine
.
If
there
were
any
other
Way
to
be
preserved
,
we
must
suppose
,
that
the
Goodness
of
God
would
have
directed
Men
to
it
,
which
we
shall
not
find
he
ever
did
.
If
we
turn
over
the
Bible
,
where
we
have
the
Counsel
that
Heaven
has
given
to
the
Children
of
Men
upon
Record
,
whereever
it
has
advised
any
wicked
People
how
they
might
escape
Ruine
,
it
has
advised
them
to
repent
.
Was
it
not
thus
with
the
old
World
?
They
had
all
corrupted
their
Ways
before
God
,
and
Destruction
was
coming
upon
them
,
but
God
raised
up
Noah
,
a
Preacher
of
Righteousness
,
amongst
them
;
i.e.
e
.
he
called
upon
them
to
amend
their
Ways
.
Was
not
Lot
also
a
Preacher
of
Repentance
to
Sodom
,
when
his
righteous
Soul
was
vexed
with
their
unlawful
Deeds
?
which
they
understood
well
enough
;
for
no
doubt
he
often
called
upon
them
,
as
he
did
when
the
Angels
were
with
him
,
not
to
do
so
wickedly
.
Thus
it
was
also
with
Nineveh
,
whose
Destruction
was
decreed
within
a
Set-Time
to
come
upon
them
,
unless
they
repented
.
Was
not
this
the
Method
that
the
Prophets
of
God
always
used
with
the
Israelites
,
when
they
had
committed
Wickedness
,
—
did
not
they
call
them
to
Lamentation
and
Mourning
,
to
Fasting
and
Prayer
,
to
Sackcloth
and
Ashes
?
i
.
e
.
to
the
forsaking
of
their
sinful
Ways
,
to
a
Reformation
;
of
which
these
were
Signs
and
Expressions
.
And
was
not
this
the
Way
whereby
John
the
Baptist
,
and
our
blessed
Saviour
,
taught
the
Jews
to
flee
from
the
Wrath
of
God
,
to
avoid
that
utter
Extirpation
which
was
coming
upon
them
?
This
then
is
plain
,
that
God
has
directed
all
People
to
this
Way
,
whereby
they
might
be
saved
from
Ruine
,
—
and
to
no
other
;
whence
we
may
conclude
,
that
it
is
the
only
Way
.
II
.
As
many
as
have
resisted
the
Counsel
of
God
,
have
fallen
under
most
dismal
Calamities
.
Call
to
Mind
,
I
beseech
you
,
what
befel
the
old
World
,
who
carelesly
went
on
in
their
Wickedness
,
notwithstanding
what
Noah
said
and
did
:
Did
not
the
Flood
overwhelm
them
?
What
became
of
Sodom
,
of
hard-hearted
incorrigible
Pharoah
and
his
Host
?
of
the
Canaanites
,
and
of
all
the
Nations
who
were
driven
out
before
Israel
?
How
often
were
the
People
of
God's
own
Inheritance
vanquished
before
their
Enemies
,
and
carried
into
Captivity
?
And
at
last
,
after
vast
Numbers
of
them
slain
,
Jerusalem
sacked
,
the
Temple
demolished
,
their
whole
Polity
dissolved
,
and
no
Face
of
a
Church
or
State
left
amongst
them
.
And
why
all
this
?
but
because
they
would
not
forsake
their
evil
Ways
,
and
return
unto
the
Lord
.
Nor
was
this
God's
Method
with
the
Jews
only
,
but
with
the
rest
of
the
World
.
If
we
go
to
profane
Histories
,
tho
they
be
very
imperfect
Records
of
Things
,
yet
we
shall
be
able
to
bring
abundance
of
Instances
from
them
to
prove
this
,
that
unless
sinful
People
have
reformed
,
they
have
undergone
most
direful
Calamities
,
and
many
times
utter
Desolation
has
come
upon
them
.
We
might
produce
abundant
of
Testimonies
for
this
,
but
they
are
needless
.
Search
into
the
Causes
of
the
Dissolution
of
all
the
great
Empires
,
and
famous
States
that
have
been
in
the
World
,
and
you
must
fay
,
that
their
Iniquity
hath
been
their
Ruine
.
See
if
you
can
find
one
where
Prince
and
People
have
been
generally
vicious
,
that
have
escaped
most
dreadful
Calamities
;
and
if
they
have
not
reformed
,
have
not
been
ruined
?
Perhaps
some
may
say
,
That
there
are
in
our
Days
Societies
as
wicked
as
any
ever
were
,
and
yet
continue
in
great
Prosperity
.
To
this
I
reply
.
1.
Though
they
may
be
very
bad
,
yet
they
may
have
also
many
good
Things
in
them
;
and
out
of
this
respect
God
may
spare
them
.
They
that
are
Neglecters
of
God
,
and
unjust
,
yet
may
be
Inventors
of
useful
Things
to
the
World
.
—
They
may
be
industrious
,
and
temperate
,
and
obedient
to
Governours
,
&c.
Now
to
speak
in
Scripture-language
;
Their
Iniquities
are
not
full
.
And
whatever
good
is
found
in
them
,
God
will
reward
that
.
2.
In
a
great
Kingdom
there
may
be
many
very
good
Persons
—
for
whose
sakes
God
may
spare
the
rest
.
3.
Stay
a
while
before
we
pronounce
them
prosperous
and
happy
;
Yet
a
little
while
,
and
the
Wicked
shall
not
be
:
yea
,
thou
shalt
diligently
consider
his
Place
,
and
it
shall
not
be
.
For
they
shall
soon
be
cut
down
like
the
Grass
,
and
wither
as
the
green
Herb
,
saies
the
Psalmist
,
Psal
.
37.2
,
10.
Let
their
Armies
be
never
so
great
,
their
Exchequers
inexhaustible
,
their
Policy
matchless
,
yet
if
they
be
wicked
,
suis
&
ipsa
Roma
vitiis
ruet
;
Notwithstanding
all
their
Power
and
Craft
,
yet
their
Wickedness
unrepented
of
,
will
be
their
Ruine
.
Wherefore
tho
you
see
these
Gourds
start
up
in
a
Night
,
yet
if
Rottenness
,
if
Wickedness
be
at
the
Root
,
they
shall
presently
wither
,
—
perhaps
our
Eyes
may
see
it
:
however
,
if
the
Vision
be
for
an
appointed
Time
,
it
cannot
be
very
long
,
—
it
will
surely
come
,
and
not
tarry
.
In
the
Morning
they
may
flourish
,
but
ere
the
Evening
they
shall
be
cut
down
.
It
may
be
,
the
Sentence
has
not
been
executed
so
speedily
against
Sinners
,
as
some
short-spirited
Men
would
have
expected
,
yet
for
all
that
,
it
has
come
at
last
,
and
that
before
much
time
has
passed
.
Or
,
though
the
Execution
has
not
fall'n
within
our
Observation
,
yet
we
are
to
consider
,
that
the
Lord
is
not
slack
,
as
we
Men
judge
,
since
one
day
is
with
him
as
a
thousand
years
,
&c.
i.e.
since
he
views
all
Times
,
and
knows
the
fittest
to
punish
,
we
may
well
suppose
he
will
take
that
,
—
and
not
that
he
will
suffer
Sin
to
go
unpunished
.
Or
,
if
we
could
imagine
,
that
wicked
People
might
escape
signal
Judgments
here
,
and
that
whole
Nations
of
wicked
Men
might
still
be
preserved
without
a
Reformation
,
yet
we
are
to
look
on
this
as
one
of
those
unusual
Ways
which
God
takes
—
This
is
none
of
his
established
Methods
,
't
is
not
a
Way
wherein
we
are
to
expect
to
meet
him
;
it
may
be
an
Act
of
Soveraignty
,
no
ordinary
Dispensation
:
it
may
be
sometimes
God's
Way
with
Men
,
not
to
destroy
very
sinful
Nations
;
but
it
must
never
be
our
Way
with
God
to
look
for
Deliverance
whilst
we
continue
in
our
Sins
.
For
to
us
he
has
said
this
,
If
we
will
have
Mercy
,
we
must
repent
.
And
then
,
Though
God
may
in
some
single
Instances
(
which
yet
will
not
be
so
easie
to
find
)
not
have
destroyed
a
wicked
and
impenitent
People
,
but
his
long-suffering
has
waited
on
them
,
yet
the
longer
it
has
waited
,
if
his
Goodness
has
not
led
them
to
Repentance
,
the
heavier
has
been
their
Doom
at
last
.
Vengeance
will
overtake
the
Wicked
:
It
may
stay
for
a
Time
,
it
will
not
alway
;
and
when
it
does
come
,
it
will
make
a
thorough-work
,
an
utter
End.
Nor
is
this
any
such
Wonder
,
because
the
Sins
of
a
People
are
very
often
the
natural
and
necessary
Cause
of
a
Peoples
Calamity
and
Ruine
.
Irreligion
and
Prophaneness
overturn
the
very
Foundations
of
Society
;
and
they
that
have
broken
these
Bands
wherewith
God
ties
the
Souls
of
Men
to
his
Altars
,
can
be
held
by
none
that
Men
can
make
.
They
who
fear
not
God
,
will
not
regard
Men
;
how
unreasonable
is
it
to
expect
they
should
keep
their
Allegiance
to
earthly
Gods
,
who
have
cast
off
all
Faith
to
the
God
of
Heaven
?
And
those
who
swear
so
commonly
and
so
rashly
,
will
not
stick
to
swear
falsely
;
—
that
is
,
those
who
stick
not
to
swear
without
any
Cause
,
surely
will
not
boggle
at
an
Oath
,
when
by
it
they
may
secure
or
advance
their
worldly
Estate
.
Thus
we
might
run
through
all
Sins
in
particular
,
and
see
the
ill
Influence
all
Vice
has
on
Society
;
and
that
it
must
ruine
the
best
constituted
Government
that
is
,
or
can
be
devised
:
such
as
Lying
,
Injustice
,
Ingratitude
,
Uncharitableness
,
Pride
,
Covetousness
,
Prodigality
,
Intemperance
,
Adultery
,
Whoredom
,
Idleness
,
&c.
These
and
all
other
Vices
whatsoever
do
more
or
less
tend
to
the
Dissolution
of
any
Society
,
where
they
are
commonly
and
constantly
practised
by
the
Members
of
it
.
Nay
,
I
add
,
That
there
can
be
no
Sin
so
private
and
particular
,
but
its
Malignity
is
of
a
larger
extent
than
to
that
single
Person
who
committed
it
.
It
may
be
mortal
to
himself
,
but
it
is
also
hurtful
to
his
Family
,
to
his
Neighbourhood
,
and
through
his
Sides
wounds
the
Church
or
Kingdom
of
which
he
is
a
Member
.
Indeed
no
Man
can
suffer
alone
,
but
if
he
be
damaged
or
hurt
,
so
are
all
those
whom
he
converses
with
,
or
is
related
unto
:
as
no
one
Member
of
the
Body
can
be
grieved
,
but
the
whole
Body
is
afflicted
with
it
.
And
if
the
Case
be
so
,
we
may
well
conclude
,
that
all
Sin
has
very
ill
Effects
on
the
Body
Politick
;
that
it
is
a
natural
and
certain
Cause
of
the
Calamities
which
befal
it
,
and
that
it
tends
to
its
Dissolution
,
—
to
break
in
pieces
all
the
Bonds
of
Society
,
—
that
it
makes
Men
both
unable
and
unwilling
to
live
in
Society
.
It
is
an
old
Observation
,
that
even
wicked
Societies
themselves
cannot
be
upheld
without
some
Vertues
to
cement
them
.
Thieves
and
Robbers
,
and
they
who
are
false
and
unjust
to
all
others
,
must
be
true
and
faithful
to
each
other
.
If
there
be
,
as
there
will
be
,
Divisions
in
the
Devil's
Kingdom
,
it
cannot
stand
:
And
therefore
,
as
our
Saviour
intimates
,
the
Powers
of
that
Kingdom
of
Darkness
,
take
care
that
Order
and
Unity
be
preserved
amongst
their
Subjects
,
as
much
as
can
be
.
And
now
,
I
hope
,
I
have
sufficiently
evinced
,
That
Repentance
or
Amendment
of
Life
,
is
the
only
Way
to
save
a
Kingdom
,
or
any
Society
from
Ruine
,
since
it
is
the
only
Method
prescribed
by
the
Wisdom
of
God
for
this
purpose
.
Since
History
shews
,
that
they
who
have
not
taken
this
Course
,
have
been
ruin'd
:
Since
Sin
has
a
natural
Tendency
,
not
only
to
make
the
Sinner
himself
miserable
,
but
others
also
with
whom
he
converses
.
And
sinally
to
destroy
the
Society
of
which
he
is
.
For
if
Wickedness
do
naturally
bring
along
with
it
publick
Calamities
,
then
there
can
be
no
Way
to
escape
them
,
but
by
forsaking
that
Sin
which
is
the
Cause
of
them
.
4.
Righteousness
preserves
a
Nation
,
and
upholds
a
Society
,
and
advances
it
.
So
saith
Solomon
,
Righteousness
exalts
a
Nation
;
—
the
Throne
is
established
by
Righteousness
.
Therefore
Sin
must
depress
,
lessen
,
weaken
,
and
so
ruine
a
Nation
,
and
make
Thrones
themselves
shake
and
totter
.
Nothing
so
high
which
Sin
will
not
pull
down
;
nothing
so
strong
,
which
it
will
not
break
.
This
we
must
conclude
,
when
we
consider
,
that
it
threw
the
Angels
from
the
height
of
Glory
and
Excellency
in
which
they
were
seated
.
It
may
be
farther
enquired
,
when
I
say
,
that
Repentance
is
the
only
Way
to
preserve
a
bad
People
from
Ruine
:
1.
Whether
that
will
do
it
,
or
no
?
whether
it
always
does
this
?
2.
Whether
it
be
not
a
general
,
an
Universal
Reformation
that
must
have
this
Effect
?
If
so
,
of
what
Avail
will
their
,
or
my
Repentance
be
to
the
Publick
?
To
the
first
,
I
reply
,
Tho
a
People
may
be
in
that
Condition
,
tho
Noah
,
and
Daniel
,
and
Job
should
intercede
for
them
,
their
Prayers
should
not
be
heard
,
and
tho
they
may
have
so
filled
up
the
Measure
of
their
Iniquities
,
that
nothing
more
can
be
done
,
but
to
weep
over
their
Miseries
,
as
it
seems
to
have
been
the
Case
of
Jerusalem
,
when
our
Saviour
wept
over
it
,
and
said
,
O
that
thou
:
hadst
known
!
&c.
Tho
this
may
be
the
Case
sometimes
,
yet
there
can
be
no
Instance
produced
out
of
History
where
a
People
repented
,
who
were
not
saved
.
—
Two
famous
Examples
we
have
to
prove
the
contrary
,
that
of
Nebuchadnezzar
,
and
that
of
Nineveh
.
The
first
is
recorded
,
Dan.
4.25
,
26
,
and
34
,
&c.
where
Daniel
,
interpreting
his
Dream
,
tells
Nebuchadnezzar
,
that
he
shall
be
driven
from
among
Men
,
and
be
in
a
most
miserable
Condition
,
till
he
should
know
,
that
the
Most
High
rules
in
the
Kingdoms
of
Men
:
—
And
that
his
Kingdom
should
be
sure
,
and
return
to
him
after
he
should
know
that
the
Heavens
rule
;
that
is
,
so
know
,
as
to
submit
to
God's
Government
.
And
therefore
he
counsels
him
to
break
off
his
Sins
by
Repentance
,
and
his
Iniquities
by
shewing
Mercy
to
the
Poor
,
as
the
only
Way
to
lengthen
out
his
Tranquillity
.
But
though
he
would
not
be
advised
thus
to
prevent
his
Sufferings
,
which
therefore
came
upon
him
;
yet
as
soon
as
he
lift
up
his
Eyes
to
Heaver
,
his
Understanding
returned
:
And
when
he
acknowledged
God
,
blessing
and
praising
the
Most
High
,
and
was
perswaded
,
that
his
Kingdom
is
over
all
;
and
that
those
who
walk
in
Pride
,
he
can
abase
.
—
As
soon
as
he
stooped
and
submitted
himself
to
God's
Government
,
he
was
established
in
his
own
Kingdom
,
and
excellent
Majesty
was
added
to
him
;
that
is
,
when
he
repented
,
he
was
re-instated
in
his
Throne
.
The
other
is
in
Jona
3.4
.
to
the
End
,
the
Destruction
of
that
great
City
was
to
be
within
forty
Days
:
And
upon
their
Repentance
,
i.e.
e
.
not
only
their
Fasting
and
Praying
,
their
Sack-cloth
and
Mourning
,
but
their
turning
every
one
from
the
evil
of
their
Ways
,
and
the
Violence
in
their
Hands
.
It
is
said
,
God
seeing
this
,
repented
of
the
Evil
which
he
had
said
he
would
bring
upon
them
;
that
is
,
he
did
it
not
.
From
these
two
Examples
we
may
be
encouraged
to
hope
,
that
Repentance
is
the
sure
,
as
well
as
the
only
Way
to
preserve
or
restore
Publick
Peace
:
that
as
we
can
have
no
Reason
to
expect
the
Publick
Safety
in
any
other
Way
,
so
we
have
good
Ground
to
hope
for
it
in
this
.
This
for
the
first
Enquiry
.
To
the
second
;
Whether
the
Repentance
must
be
general
;
and
if
it
be
not
,
then
to
what
purpose
will
be
my
particular
and
personal
Reformation
?
I
answer
,
1.
The
more
general
Repentance
is
,
the
more
available
it
will
be
for
the
Publick
Good
:
the
more
Men
leave
off
their
sinful
Practices
,
the
more
Efficacy
it
will
have
to
divert
the
Judgments
of
God
:
the
more
he
will
be
induced
to
shew
mercy
to
that
People
,
where
King
and
Subjects
,
one
and
other
do
reform
,
as
it
was
in
Nineveh
.
2.
Every
one
ought
to
help
forward
this
general
Repentance
,
as
much
as
in
him
lies
;
he
should
exercise
it
himself
,
do
his
own
part
,
reform
himself
,
and
by
his
Example
contribute
to
other
Men's
Reformation
also
;
he
should
do
what
he
can
to
bring
all
others
to
Repentance
,
and
that
can
no
way
be
done
better
than
by
his
own
.
3.
If
the
Reformation
be
not
universal
,
nor
yet
general
,
that
the
greatest
part
do
not
amend
,
which
is
to
be
desired
;
nay
,
tho
very
few
should
,
yet
who
knows
of
what
efficacy
the
Repentance
of
a
few
may
be
for
the
preservation
of
a
Kingdom
?
That
never-to-be-forgot
passage
,
Gen.
18.
where
Abraham
pleads
with
God
on
behalf
of
Sodom
,
and
received
this
most
gracious
return
;
that
if
there
were
but
a
few
Righteous
Persons
,
even
Ten
,
he
would
spare
all
the
place
for
their
sakes
.
This
should
encourage
us
to
be
good
,
tho
the
generality
be
not
:
For
who
knows
but
we
may
make
up
such
a
number
,
that
God
for
our
sakes
will
spare
our
Country
from
Destruction
?
However
,
4.
We
shall
have
this
Satisfaction
,
that
we
have
done
our
Duty
,
have
not
been
wanting
on
our
part
to
preserve
it
;
so
that
the
Destruction
of
our
Native
Land
,
and
the
Miseries
that
come
on
the
Inhabitants
of
it
,
shall
not
be
laid
to
our
Charge
.
It
shall
not
be
said
,
that
we
had
a
hand
in
bringing
on
the
Calamities
that
befall
us
;
and
this
will
afford
us
great
comfort
,
however
matters
go
with
us
.
For
if
we
should
be
involved
in
the
Common
Calamity
;
it
will
be
a
most
reviving
Consideration
,
that
we
were
not
the
Guilty
Causes
of
it
.
And
if
we
escape
,
this
will
be
a
delightful
reflection
,
that
we
did
what
in
us
lay
,
to
preserve
our
Countrey
from
Ruin
.
But
,
perhaps
I
am
no
way
guilty
of
those
Sins
,
for
which
the
Church
or
Kingdom
suffers
;
and
how
can
I
repent
of
Sins
I
have
not
committed
,
of
other
Men's
Sins
?
1.
As
to
this
,
consider
,
Are
you
not
guilty
of
some
Sins
?
If
you
be
,
as
you
cannot
deny
,
then
know
that
you
have
done
something
towards
the
bringing
down
Judgments
on
your
Land
;
for
every
Sin
helps
to
fill
up
the
measure
,
every
Sin
contributes
towards
the
Publick
Calamity
:
Therefore
you
have
something
to
do
,
to
bewail
and
to
amend
those
Sins
of
which
you
have
been
Guilty
.
2.
If
you
have
not
in
your
own
Persons
done
those
Wickednesses
,
which
have
cried
to
Heaven
for
Vengeance
,
yet
have
you
in
no
kind
been
accessory
to
them
?
have
you
not
abetted
others
in
the
practice
of
them
?
have
you
not
given
them
some
countenance
at
least
?
have
you
not
smiled
at
a
wicked
Speech
?
have
you
heartily
opposed
,
and
done
what
you
could
to
hinder
them
from
being
committed
?
have
you
by
discourse
or
countenance
shewn
your
dislike
of
,
or
given
any
check
to
such
Wickednesses
?
have
you
used
that
power
you
have
to
restrain
them
?
If
not
,
you
then
come
in
to
a
share
of
the
guilt
.
For
tho
you
did
not
act
the
Sin
your self
,
yet
if
you
either
promoted
it
in
others
,
or
did
not
oppose
it
as
you
had
opportunity
,
you
are
an
Offender
before
God
:
And
this
is
one
of
your
other
Mens
Sins
,
of
which
you
are
to
repent
,
as
well
as
of
those
that
are
more
properly
and
strictly
your
own
.
3.
If
your
Conscience
acquit
you
in
this
also
,
yet
you
are
to
exercise
Repentance
on
occasion
of
those
Sins
in
which
you
had
no
hand
,
nor
was
in
any
manner
accessory
to
them
.
Repentance
,
as
I
have
said
,
contains
in
it
an
hatred
of
all
Sin
—
where-ever
it
is
,
whether
mine
own
,
or
other
men's
.
—
And
therefore
he
that
can
see
the
Sins
of
others
,
(
which
indeed
he
allows
not
in
himself
,
nor
will
practise
)
without
detestation
and
displeasure
;
he
shews
hereby
,
that
he
does
not
so
much
hate
Sin
,
as
he
fears
the
evil
Consequents
of
it
.
He
shews
perhaps
some
aversation
to
it
,
that
is
in
his
own
complexional
temper
,
which
does
not
amount
to
an
hatred
of
it
;
for
that
would
be
universal
.
I
am
sure
that
he
who
abstains
from
that
Sin
himself
,
which
yet
he
dislikes
not
in
another
,
he
either
wants
a
sense
of
the
evil
of
Sin
,
or
is
destitute
of
true
Charity
to
other
Men
,
or
both
:
either
of
which
discover
his
Repentance
to
be
defective
.
Thus
then
,
tho
we
were
in
no
kind
guilty
of
the
Offences
our selves
,
which
have
brought
Destruction
upon
a
Nation
;
yet
we
must
,
on
the
occasion
of
other
Men's
Offending
,
actuate
our
Repentance
,
and
exercise
our
displeasure
or
hatred
against
all
Sin
;
we
must
bewail
the
Sins
of
our
Brethren
.
Thus
Lot
did
,
as
has
been
said
.
And
that
this
is
a
most
acceptable
performance
in
the
sight
of
God
,
may
appear
from
Ezek
.
9.4
.
Where
God
is
said
to
bid
the
Man
,
with
the
Ink-horn
by
his
side
,
to
go
through
the
City
,
and
set
a
mark
upon
the
Foreheads
of
the
Men
that
sigh
,
and
that
cry
for
all
the
Abominations
that
were
done
in
the
midst
of
it
;
those
which
were
done
by
others
;
and
he
gave
charge
that
the
Destroyers
should
not
come
near
those
that
had
the
Mark
.
This
may
serve
for
Answer
to
that
Query
;
How
far
we
are
concern'd
to
repent
,
where
we
our selves
have
not
offended
.
This
Argument
which
I
have
now
treated
of
,
is
of
so
vast
importance
,
and
so
indispensibly
necessary
to
be
understood
and
practised
by
every
one
,
that
I
think
it
cannot
be
too
much
insisted
on
,
nor
too
earnestly
pressed
:
however
,
hoping
that
I
have
said
enough
to
perswade
them
that
will
consider
,
(
and
nothing
is
enough
to
them
that
will
not
,
)
and
also
to
excite
Men
to
consider
;
I
shall
now
put
an
end
to
what
I
shall
say
on
this
matter
.
And
since
it
is
possible
,
that
what
has
been
generally
discoursed
,
as
the
concern
of
all
Men
,
may
be
,
as
it
often
happens
,
no
Man's
care
;
but
,
as
is
commonly
said
,
what
is
every
bodies
business
,
is
no
bodies
;
so
,
what
is
ev'ry
ones
Duty
,
none
will
do
it
.
And
since
,
perhaps
,
some
weaker
Minds
may
be
distracted
and
lost
amongst
the
many
things
which
have
been
said
;
I
shall
therefore
briefly
recapitulate
,
and
give
you
one
view
of
what
has
been
more
largely
handled
;
and
withal
make
a
particular
application
to
our selves
of
what
has
been
discoursed
hitherto
more
generally
.
That
then
to
which
our
Saviour
here
exhorts
,
The
sum
of
what
has
been
Discoursed
.
and
I
have
been
endeavouring
to
perswade
,
is
Repentance
,
i.e.
e
.
a
Change
,
a
Reformation
both
of
our
Hearts
and
Lives
;
which
I
have
thus
explained
:
That
being
fully
perswaded
of
the
great
Evil
that
Sin
is
,
and
does
;
we
would
hate
and
fear
it
above
all
other
Evils
,
that
we
would
be
affected
to
it
,
as
the
worst
of
Evils
;
as
that
which
is
in
its
self
,
and
in
its
effects
not
only
the
greatest
of
Evils
,
but
all
Evils
whatsoever
.
And
that
therefore
we
would
abstain
and
fly
from
the
practice
of
it
,
from
all
kinds
,
from
all
appearances
of
it
.
And
on
the
other
hand
,
that
being
convinced
of
the
Goodness
,
the
Excellency
,
the
Profitableness
,
and
Becomingness
of
Holiness
and
Vertue
,
we
would
prefer
it
before
all
things
,
and
follow
after
it
with
the
greatest
earnestness
,
and
practise
it
with
all
our
might
.
To
be
thus
minded
,
and
to
do
thus
constantly
,
to
continue
so
to
Death
;
this
is
that
Repentance
to
Salvation
which
the
Gospel
requires
,
and
to
which
so
great
Promises
are
made
.
I
have
shewn
how
fit
,
how
just
this
is
,
how
well
it
becomes
us
,
how
reasonable
,
how
righteous
it
is
.
I
have
likewise
set
before
you
the
most
invaluable
benefits
that
accrue
to
every
one
who
thus
reforms
:
They
are
quiet
in
their
own
Minds
from
the
tormenting
sense
of
Guilt
.
They
are
restored
to
the
Favour
of
God
,
are
sure
of
Eternal
Life
.
I
have
also
proved
the
absolute
necessity
of
this
Amendment
;
because
without
it
we
cannot
be
happy
,
we
must
be
necessarily
miserable
.
I
have
shewed
also
,
what
good
Effects
this
must
have
on
the
Community
;
and
that
it
is
the
only
way
to
preserve
a
sinful
State
from
Ruin
.
Now
,
surely
,
every
one
that
believes
these
things
,
must
either
be
thus
resolved
,
or
he
proclaims
himself
a
perfect
Madman
;
nay
,
an
unnatural
Monster
:
For
he
acts
not
only
against
Reason
,
but
against
the
very
Nature
of
Man
,
by
which
every
one
is
inclined
to
avoid
his
own
Ruin
,
to
seek
his
own
Good
,
to
have
a
regard
to
his
God
,
and
to
love
and
serve
his
Country
.
If
there
be
any
who
have
been
so
wanting
to
themselves
,
and
to
the
opportunities
which
God
has
given
them
,
either
through
sottish
stupidity
,
or
laziness
,
or
despondency
,
that
they
are
not
able
to
overcome
their
sinful
dispositions
,
nor
effect
so
great
a
change
;
or
having
been
so
busy
in
other
matters
,
they
have
not
been
at
leisure
for
such
a
work
as
this
;
I
in
the
Name
,
and
for
the
Honour
of
God
and
our
Saviour
;
and
out
of
especial
Regard
to
their
Souls
,
intreat
and
beseech
them
,
that
they
will
now
begin
.
—
That
which
I
call
upon
you
to
do
,
I
lay
plainly
before
you
in
these
following
Particulars
.
1.
Take
your selves
aside
,
Directions
for
the
Practice
of
Repentance
.
retire
from
Company
,
leave
off
all
other
Business
,
or
whatever
may
disturb
your
Thoughts
:
—
do
this
as
soon
as
you
can
possibly
;
defer
it
not
till
another
Day
.
2.
And
when
you
have
entred
into
your
Chamber
,
consider
seriously
your
Ways
,
—
what
you
have
been
doing
,
how
you
have
lived
all
your
Days
,
what
your
Behaviour
has
been
towards
God
?
Whether
you
have
lived
under
a
due
Sense
of
him
,
acknowledging
him
in
all
your
Ways
?
Or
,
whether
he
has
not
been
in
all
your
Thoughts
,
but
you
have
forgot
him
,
Days
without
Number
?
Whether
you
have
sanctified
him
in
your
Hearts
,
worshipped
him
in
Spirit
and
Truth
,
drawn
near
to
him
with
Reverence
,
and
godly
Fear
;
or
been
without
God
in
the
World
,
either
refusing
or
neglecting
his
Worship
altogether
,
or
else
giving
a
prophane
or
hypocritical
Worship
?
Consider
whether
you
have
loved
and
feared
,
whether
you
have
serv'd
and
honour'd
him
in
your
Lives
?
Or
,
whether
you
have
hated
and
despised
him
?
Whether
you
have
dishonoured
and
disobeyed
him
?
Think
also
what
has
been
your
Carriage
towards
Men
,
Friends
,
and
Enemies
,
Strangers
,
Acquaintance
,
Neighbours
,
Relations
,
Kindred
,
Governours
,
Servants
,
Superiours
,
Inferiours
,
Equals
.
—
Think
how
you
have
carried
your selves
to
all
Men
?
Whether
you
have
been
just
and
honest
,
sincere
and
true
,
charitable
,
merciful
,
kind
,
bountiful
,
or
the
contrary
?
And
lastly
,
consider
well
,
Whether
you
have
acted
as
becomes
Men
,
and
have
wisely
and
diligently
pursued
your
own
greatest
Perfection
,
and
truest
Interest
?
Or
,
whether
you
have
been
so
foolish
,
so
careless
,
so
lazy
,
as
to
neglect
that
which
is
the
best
in
your
own
Minds
;
—
nay
,
not
only
so
,
but
so
unnatural
and
monstrous
as
to
oppose
these
,
and
to
run
upon
your
Destruction
;
that
is
,
have
you
govern'd
your
Appetites
and
Passions
,
and
all
your
Faculties
by
Reason
,
and
the
Rules
of
Sobriety
?
Or
have
you
laid
the
Reins
upon
your
Necks
,
and
let
them
run
at
random
?
3.
When
you
have
set
your
Life
before
you
;
consider
,
Whether
your
Actions
have
been
good
,
or
bad
?
Whether
such
as
became
,
or
were
unseemly
for
you
to
do
?
Whether
profitable
and
beneficial
,
or
hurtful
and
mischievous
to
your selves
or
others
?
that
is
,
weigh
well
according
to
what
God
has
shewn
us
to
be
good
and
evil
,
by
any
of
the
Manifestations
of
his
Will
,
whether
what
you
have
done
be
agreeable
or
repugnant
to
the
Divine
Law
and
Will
?
4.
When
you
have
resolved
this
Matter
,
then
set
your selves
to
find
out
the
infinite
evil
of
Sin
,
and
the
unexpressible
good
that
is
in
Vertue
.
Think
with
your selves
what
that
means
,
to
violate
the
Laws
of
Heaven
,
to
do
evil
;
that
this
is
an
unreasonable
,
an
unnatural
Act
to
your selves
;
that
this
is
,
to
be
most
disingenuous
and
unthankful
,
base
and
unworthy
towards
God
;
and
the
worst
,
and
most
pernicious
Thing
that
can
be
done
to
our
Fellow-Creatures
.
For
,
by
sinning
,
we
do
our
utmost
to
disturb
and
confound
that
Order
,
and
break
those
Bonds
,
by
which
the
whole
Creation
subsists
,
and
is
held
together
.
Think
also
how
well
all
Vertue
becomes
,
and
how
exceedingly
beneficial
it
is
to
us
;
how
honourable
and
pleasing
to
God
,
and
how
useful
and
necessary
to
Mankind
.
Let
your
own
Nature
and
Reason
,
your
and
other
Men's
Observation
and
Experience
,
especially
let
the
Divine
Oracles
inform
you
of
these
Matters
.
—
And
if
you
will
be
concluded
by
all
,
by
any
of
these
,
your
Minds
will
be
assured
,
that
there
is
nothing
in
the
World
so
bad
as
Sin
,
nor
so
good
as
Vertue
.
If
you
will
hearken
to
the
low
Voice
of
human
Nature
it self
,
that
will
whisper
this
unto
you
.
—
When
we
violate
any
Law
written
in
our
Hearts
,
does
not
Nature
it self
at
first
start
,
and
as
it
were
recoil
from
such
an
Action
?
Do
we
not
do
it
with
Reluctancy
?
Are
we
not
afterwards
haunted
with
Regret
,
and
tormented
with
bitter
Remorse
and
Anguish
?
And
is
there
any
greater
Torture
the
Mind
of
Man
can
endure
,
than
such
a
vexatious
Reflection
as
this
?
If
we
consult
Reason
,
it
will
shew
us
,
that
there
is
nothing
in
the
World
so
unalterably
evil
,
as
Sin
,
nothing
so
directly
contrary
to
,
and
destructive
of
the
best
,
the
top
of
Human
Nature
,
as
Wickedness
—
If
we
will
be
taught
by
Experience
,
that
also
will
inform
us
of
the
great
Evil
of
Sin
,
in
that
,
notwithstanding
all
its
fair
Promises
,
we
have
reaped
nothing
but
Shame
and
Sorrow
;
Disappointment
and
Disquiet
have
been
the
Fruits
that
have
grown
on
that
Root
of
Bitterness
;
—
and
such
as
have
not
been
consequent
on
any
other
of
the
most
dreaded
Evils
which
we
have
undergone
:
—
Whereas
we
have
felt
unspeakable
Joy
and
Pleasure
springing
up
in
our
Souls
,
from
a
Review
of
any
good
and
vertuous
Performance
.
Not
to
mention
any
more
;
If
we
will
go
to
the
Scriptures
,
they
put
it
out
of
all
doubt
,
that
Sin
is
in
it self
,
and
its
effects
,
not
only
the
worst
of
Evils
,
but
all
Evil
whatsoever
:
And
that
nothing
is
so
good
as
Holiness
;
nothing
so
sutable
,
so
beneficial
to
a
Man
himself
,
and
to
the
World
,
as
this
.
5.
Let
us
dwell
upon
these
Considerations
until
our
Souls
be
inflamed
into
Affections
sutable
to
these
Thoughts
,
i.e.
e
.
till
we
hate
Sin
,
and
love
Vertue
above
all
Things
.
6.
Let
us
maintain
these
Affections
in
our
Souls
in
such
manner
,
as
they
may
influence
our
Practice
,
that
we
may
constantly
abstain
from
Evil
,
and
do
Good
.
Let
us
keep
up
such
an
hearty
Hatred
of
Sin
,
and
Love
of
Holiness
,
that
we
may
both
cease
from
all
known
Wickedness
,
and
do
all
known
Vertue
;
and
also
endeavour
after
a
farther
Discovery
of
Good
and
Evil
than
we
have
yet
made
.
7.
Do
not
satisfie
your selves
with
these
Perswasions
and
Affections
concerning
Sin
and
Vertue
in
general
,
but
apply
them
to
Particulars
.
The
common
Observation
,
Dolus
in
generalibus
,
is
no
where
truer
,
nor
more
mischievous
than
in
this
very
Case
.
For
how
are
some
delighted
with
Vertue
and
Goodness
,
when
they
hear
a
general
Discourse
of
its
excellent
Nature
,
of
the
great
Benefits
it
brings
!
And
yet
for
any
particular
Vertue
they
have
no
Esteem
,
no
Affection
at
all
.
And
they
will
declaim
against
Sin
for
its
Turpitude
,
and
seem
to
apprehend
the
mischievous
Nature
of
it
;
but
yet
there
is
no
Sin
in
Particular
which
they
cannot
like
and
away
with
very
well
.
Therefore
be
sure
to
bring
down
your
general
Apprehensions
and
Affections
unto
particular
Vertues
and
Vices
.
—
Indeed
,
8.
To
all
Particulars
,
but
most
especially
those
Sins
to
which
by
your
Nature
,
or
by
your
long
use
you
are
most
inclined
;
or
of
which
you
are
in
greatest
Danger
from
your
Imployment
,
or
the
Opportunity
you
have
of
doing
them
easily
and
safely
;
or
which
will
be
most
commended
from
the
Authorities
and
Examples
of
others
,
and
the
Customs
of
the
Time
and
Place
in
which
you
live
.
In
like
manner
have
special
regard
to
those
particular
Vertues
,
from
which
by
Nature
and
Complexion
,
or
by
long
contrary
use
of
your selves
you
are
most
averse
;
or
which
either
your
secular
Business
,
or
want
of
Opportunity
to
practise
them
,
will
render
most
difficult
;
or
in
doing
which
you
will
run
most
against
the
Stream
,
and
be
almost
singular
;
that
is
,
see
that
you
look
on
every
particular
Sin
to
be
evil
;
that
you
hate
it
from
your
Heart
,
that
you
cease
from
it
.
—
But
be
sure
to
be
thus
perswaded
and
affected
,
and
thus
to
do
especially
in
those
Sins
which
are
most
easie
and
pleasant
to
you
,
on
such
accounts
as
I
have
mentioned
.
—
In
like
manner
think
well
of
,
and
love
and
practise
every
Vertue
,
but
most
especially
those
,
which
on
any
account
are
most
unpleasing
and
difficult
to
you
.
For
instance
,
If
by
my
natural
Temper
,
by
long
Practice
,
by
my
Calling
,
by
the
Company
I
converse
with
,
I
am
tempted
to
Sensuality
,
to
Excess
of
any
fleshly
Gratifications
.
—
If
on
all
these
Accounts
this
may
be
call'd
mine
Iniquity
,
that
which
I
have
oftenest
been
overtaken
with
,
that
which
I
love
most
,
that
of
which
I
am
in
greatest
Danger
;
I
will
then
take
special
heed
to
this
,
that
my
Mind
be
most
thoroughly
perswaded
of
the
most
pernicious
Evil
of
this
Carnality
;
I
will
be
careful
,
that
my
Soul
be
under
such
an
actual
,
and
explicite
,
and
constant
Abhorrence
of
it
,
that
I
shall
be
most
effectually
engaged
to
abstain
from
it
.
So
likewise
,
If
neither
my
particular
Temper
,
nor
former
Practice
incline
me
to
Devotion
;
if
neither
my
Business
,
nor
my
Company
befriend
,
but
rather
conspire
to
oppose
and
hinder
it
;
and
if
the
Mode
of
the
Times
,
and
of
the
Place
in
which
I
live
,
do
discountenance
it
;
I
will
take
care
in
this
Case
to
consider
it
so
fully
,
till
my
Mind
be
so
fully
assured
of
the
Fitness
,
of
the
Necessity
,
the
Excellency
of
a
Religious
Mind
and
Behaviour
,
and
till
I
be
even
ravished
with
the
Beauty
of
this
Part
of
Holiness
.
—
And
I
will
charge
my self
with
the
Practice
of
it
at
every
fit
Season
,
even
then
when
it
will
be
most
difficult
and
dangerous
.
9.
The
last
Direction
I
shall
give
for
the
Conduct
of
our
Repentance
,
is
,
That
we
begin
with
the
most
heinous
Sins
,
the
most
notorious
Wickednesses
,
and
reform
them
first
:
such
as
prophane
Swearing
,
Cursing
,
Blasphemies
,
Lying
,
Cruelty
,
Oppression
,
Injustice
,
&c.
Let
us
also
,
in
the
first
Place
,
set
our selves
to
the
doing
of
the
weightier
Matters
of
the
Law
.
This
is
regular
and
orderly
,
when
we
begin
with
these
,
we
imitate
Nature
,
which
in
the
Formation
of
the
Foetus
,
begins
with
the
most
vital
Parts
.
We
take
the
same
Course
that
Builders
do
,
who
lay
the
Foundation
,
and
finish
all
the
substantial
Parts
of
the
Structure
,
before
they
top
it
.
And
as
it
would
be
preposterous
in
them
to
think
of
Ornaments
,
Colours
,
or
Images
,
till
they
have
set
the
Walls
:
so
is
it
no
less
absurd
for
Men
in
Matters
of
Religion
,
to
busie
themselves
about
Ceremonies
,
and
external
Circumstances
,
whilst
the
Inwards
,
the
Vitals
,
the
Substantials
,
are
not
minded
.
This
is
the
Sum
of
what
I
would
say
to
those
that
would
now
begin
to
amend
their
Ways
.
—
And
the
same
may
be
said
to
them
who
have
already
begun
,
and
who
continue
and
go
on
to
reform
:
They
must
do
their
first
Works
,
as
Scripture
expresses
it
.
They
must
daily
retire
,
and
consider
their
Ways
,
and
keep
their
Minds
under
these
Perswasions
,
and
in
these
Affections
.
They
must
preserve
these
Purposes
in
their
Hearts
for
ever
;
which
,
I
hope
,
none
will
look
on
as
too
difficult
,
or
tedious
:
I
am
sure
none
will
be
discouraged
by
such
Conceits
,
who
believes
and
considers
the
extraordinary
Assistances
he
shall
certainly
have
in
the
doing
it
,
the
Pleasure
and
Satisfaction
of
being
engaged
in
it
,
and
the
unconceivable
Bliss
in
which
it
will
issue
at
the
last
.
And
now
at
last
,
A
serious
Address
to
the
Inhabitants
of
this
Land
.
I
address
my self
to
us
that
are
the
Inhabitants
of
this
Land
,
and
of
this
City
;
and
upon
this
very
Account
I
call
on
all
English
Men
,
on
all
that
are
,
and
on
all
that
will
not
own
themselves
Members
of
this
Church
.
I
exhort
all
that
dwell
in
this
City
,
to
Repent
and
Amend
;
and
I
think
there
is
the
greatest
Reason
for
this
that
can
be
.
Our
Sins
are
many
,
and
great
Sins
,
that
if
not
forsaken
,
will
make
our
Souls
miserable
for
ever
;
and
will
certainly
and
presently
ruin
our
State
,
and
throw
us
into
Confusion
:
Sins
they
are
that
have
a
natural
tendency
to
this
;
and
their
Cry
must
be
gone
up
to
Heaven
,
they
are
such
heinous
,
such
abominable
Wickednesses
,
such
open
and
daring
Defiances
of
the
Divine
Majesty
.
And
as
our
Sins
are
great
,
so
our
opportunities
of
Repentance
are
greater
than
other
Men's
;
and
they
are
yet
continued
by
God's
merciful
Providence
—
We
have
also
more
Assistances
and
Helps
to
this
than
others
have
.
And
God
by
the
Dispensations
of
his
Providence
has
most
plainly
called
us
to
Repentance
:
His
Kingdom
is
not
only
near
,
but
is
come
amongst
us
.
I
will
name
some
heads
of
those
many
and
great
Provocations
of
which
we
are
guilty
.
I.
Are
we
not
grown
Irreligious
?
We
,
whose
Glory
it
has
been
that
we
Feared
God
;
that
our
English
Temper
seemed
to
have
Piety
woven
in
it
;
but
alas
!
how
is
this
our
Crown
fallen
from
our
Head
?
How
have
we
cast
off
both
the
Religion
of
Nature
and
of
Institution
,
of
God
,
and
of
Christ
?
How
many
amongst
us
do
openly
avow
Atheism
?
And
as
we
have
lived
a
sense
of
God
out
of
our
own
Souls
;
so
we
endeavour
to
talk
it
out
of
other
Men's
minds
,
to
discourse
God
out
of
the
World
.
A
vain
as
well
as
wicked
Attempt
,
in
which
Nature
will
be
too
hard
for
us
.
Others
that
are
more
cunning
than
to
expose
themselves
to
Censure
for
such
Discourses
;
and
perhaps
have
not
yet
blotted
God
out
of
their
Minds
;
yet
they
live
Wickedly
,
as
if
they
believed
there
was
no
God
:
They
have
no
sense
of
,
they
express
no
regard
to
him
;
they
never
consider
the
Works
of
God
which
he
does
in
the
World
,
and
amongst
us
:
They
Obey
not
his
Laws
,
nor
take
heed
to
do
that
,
which
they
cannot
but
know
(
if
they
think
at
all
)
that
it
is
his
Will
:
And
't
is
horrible
Impiety
not
to
think
whether
it
be
God's
Will
or
no
.
Let
me
only
instance
in
one
thing
,
That
of
Prophane
Swearing
;
a
thing
unallow'd
,
and
not
so
much
practised
by
Heathens
:
Or
,
if
we
escape
Prophaneness
,
yet
how
guilty
are
we
of
Hypocrisy
;
of
seeming
Religious
and
Devout
when
we
are
not
;
of
drawing
near
to
God
with
our
Mouths
,
when
our
Hearts
are
far
from
him
:
And
who
of
us
is
there
that
gives
unto
God
that
Love
or
Fear
,
or
who
has
that
Faith
and
Hope
in
him
which
are
his
due
?
And
if
Men
be
not
destitute
of
Natural
Religion
,
yet
how
deficient
are
they
in
the
Christian
—
they
understand
not
the
very
End
of
Christianity
,
but
so
pervert
the
Gospel
,
that
they
make
it
serve
Sin
,
encouraging
themselves
in
wicked
Practices
by
wrested
Texts
,
by
gross
mistakes
of
the
Gospel-Doctrine
.
How
do
some
deny
even
the
Lord
that
bought
them
?
How
do
they
undervalue
,
and
slight
his
Performances
?
How
many
are
there
that
make
little
or
no
account
of
the
Blood
of
the
Covenant
,
as
too
plainly
appears
by
the
small
Numbers
that
care
to
Commemorate
his
Death
?
which
neglect
of
that
one
Institution
of
our
dying
Saviour
,
proclaims
to
the
World
what
Thoughts
we
have
of
him
:
And
is
this
the
return
that
we
make
to
our
dearest
Lord
,
who
died
for
us
,
that
we
will
not
so
much
as
Commemorate
his
Death
?
Is
this
our
Carriage
to
God
such
as
he
might
expect
from
a
People
to
whom
he
had
shewed
such
Mercies
?
Do
we
not
add
most
horrible
Ingratitude
to
our
Impiety
?
God
may
justly
take
up
the
words
of
the
Prophet
,
and
say
of
us
,
as
he
said
of
Israel
;
Hear
O
Heavens
,
and
give
ear
O
Earth
,
for
I
have
nourished
and
brought
up
Children
,
and
they
rebelled
against
me
:
the
Ox
knoweth
his
Owner
,
&c.
But
I
go
on
,
and
shall
but
mention
the
rest
.
II
.
Our
Irreverence
towards
our
Superiours
and
Governours
.
Do
Children
honour
their
natural
Parents
?
Are
Servants
in
subjection
to
their
Masters
?
Or
,
Do
the
Younger
reverence
the
Aged
?
I
doubt
we
are
sensible
of
great
Defects
in
all
these
:
But
where
is
he
to
be
found
,
that
behaves
himself
in
any
measure
as
he
ought
towards
his
Governours
?
We
the
Ministers
of
Christ
have
a
Name
that
we
have
the
Rule
over
you
;
but
alas
!
what
insignificant
Cyphers
are
we
made
?
Where
are
we
so
much
as
advised
with
in
the
momentous
matters
of
your
Souls
?
(
in
other
matters
than
these
we
profess
we
have
nothing
to
do
)
Or
,
who
is
he
that
follows
the
Counsels
he
receives
from
us
?
And
as
to
our
Supreme
Earthly
Governours
,
the
King
and
his
Counsel
,
how
can
we
say
we
Reverence
them
,
When
1.
We
so
openly
,
so
lavishly
,
so
rudely
,
so
groundlesly
censure
all
their
Proceedings
?
Is
not
this
done
every
where
?
Do
not
Men
who
have
got
a
little
Skill
by
reading
a
few
Histories
;
or
,
it
may
be
only
our
own
Gazetts
and
Intelligences
,
commence
States-men
;
and
immediately
pass
their
Verdict
on
this
or
that
Action
of
the
State
;
and
confidently
aver
it
to
be
ill
and
unwisely
done
?
I
need
not
set
forth
the
unbecomingness
of
every
Subjects
arraigning
his
Sovereign
at
his
own
Bar
;
every
one
sees
and
nauseates
such
Indecency
,
when
they
who
are
wholly
incompetent
,
will
take
upon
them
to
judge
.
2.
Our
Irreverence
is
seen
sufficiently
by
our
disobedience
to
,
by
our
despising
of
the
King's
Laws
;
such
as
not
only
are
,
but
we
own
to
be
lawful
;
I
need
not
instance
in
particulars
,
every
ones
Observation
may
do
it
.
3.
Our
most
Unchristian
,
nay
,
inhumane
Uncharitableness
to
each
other
;
Where
are
the
two
or
three
pairs
of
true
Friends
to
be
found
?
Where
dwells
fervent
,
nay
,
where
is
undissembled
Love
and
Charity
to
be
met
with
?
Alas
!
instead
of
Friendship
,
of
Good-will
and
Kindness
;
instead
of
doing
good
offices
,
we
hate
one
another
,
and
that
with
a
cruel
and
a
bitter
hatred
,
as
tho
we
were
not
Christians
,
not
Country-men
,
no
,
not
Men
.
We
eagerly
contend
one
with
another
;
we
dispute
,
shall
I
say
,
or
scold
and
rail
at
,
we
reproach
and
calumniate
,
we
bespatter
one
another
with
false
and
foul
Language
.
We
divide
from
each
other
,
not
only
in
our
Religious
Assemblies
,
but
in
civil
converse
also
we
keep
at
a
distance
.
These
are
some
of
our
great
Sins
at
this
day
;
and
what
can
we
expect
will
become
of
these
things
?
To
these
I
may
add
,
4.
Our
senseless
Pride
.
We
bear
our selves
up
much
upon
the
reputation
of
English-Men
,
i.e.
Our
Fathers
got
themselves
and
us
a
great
Name
in
the
World
,
for
their
Courage
,
their
Honesty
,
their
sincere
Religion
;
they
endeavoured
to
match
,
to
out-do
all
others
,
in
all
matters
that
were
Praise-worthy
;
for
these
things
they
were
Esteem'd
and
Honour'd
:
But
what
is
all
this
to
us
their
degenerate
Children
?
If
we
have
cast
off
our
Religion
,
and
are
fallen
from
Piety
;
if
we
be
not
Honest
,
nor
Valiant
,
nor
Industrious
,
nor
Emulators
of
Good
and
Vertuous
,
of
Wise
and
Brave
,
of
ingenious
and
useful
Actions
;
what
have
we
to
do
with
the
Reputation
of
our
Great
and
good
Ancestors
?
Take
heed
,
lest
while
we
are
so
high
in
our
own
Conceits
,
and
have
such
mean
Thoughts
of
our
Neighbours
,
that
by
this
we
be
not
betray'd
to
Carelesness
,
and
become
a
Prey
to
them
.
5.
I
should
not
pass
by
our
notorious
Sensuality
,
our
fulness
of
Bread
,
our
abundance
of
Idleness
,
and
all
those
open
Wickednesses
,
those
Whoredoms
and
unheard-of
Impurities
that
grow
on
these
Roots
:
But
I
must
break
off
.
Only
Let
me
desire
you
to
consider
seriously
,
Whether
the
Sins
I
have
named
,
be
not
too
too
rife
among
us
?
And
,
Whether
they
do
not
threaten
our
Ruin
?
Are
not
destruction
of
a
People
,
the
natural
,
the
necessary
effects
of
such
Causes
?
And
does
not
Divine
Vengeance
follow
such
Practices
?
Did
ever
People
cast
off
Religion
,
and
prosper
?
Has
not
God
turned
away
in
Wrath
from
them
,
that
in
Impiety
have
turned
away
from
him
?
Is
it
not
his
constant
method
to
slay
those
that
will
not
have
him
to
rule
over
them
?
And
where
Order
is
not
kept
,
where
Laws
are
not
obeyed
,
not
regarded
,
where
Governors
are
unreasonably
censured
and
slighted
;
must
not
Confusion
follow
in
that
disorderly
Society
?
Does
not
Disobedience
and
Contempt
of
Governors
usher
in
Rebellion
?
And
is
it
possible
we
should
bite
and
devour
one
another
,
without
being
destroy'd
?
By
this
we
lay
our selves
open
to
Foreigners
;
or
,
without
them
we
shall
do
the
work
our selves
,
we
shall
be
destroyed
one
of
another
.
Now
then
,
since
the
Everlasting
Happiness
of
our
Souls
,
since
the
Preservation
of
our
Country
,
that
is
,
all
that
is
desirable
and
dear
to
us
both
in
this
and
the
other
World
,
depends
on
our
Reformation
;
I
beseech
you
let
us
all
in
the
first
place
see
to
the
amending
of
our
own
ways
:
And
then
also
when
we
are
thus
converted
,
let
us
help
our
Brethren
.
I
exhort
and
beseech
you
all
to
do
thus
,
both
by
the
Mercies
and
Judgments
of
God
which
have
been
,
and
which
are
yet
amongst
us
:
Remember
our
late
horrible
Confusions
,
the
restoring
our
ancient
Government
;
Think
on
the
Plague
which
raged
amongst
us
,
and
on
the
Fire
which
devoured
our
Habitations
;
Think
on
the
dangers
we
were
in
from
the
Rage
and
Malice
of
Men
;
and
on
our
Deliverance
thus
far
from
all
their
Conspiracies
:
And
let
us
by
all
these
Dispensations
,
be
led
to
Repentance
:
So
neither
our
own
Sins
,
nor
our
Enemies
Malice
,
shall
be
our
Ruin
.
Amen
.
OF
THE
FRUITS
OF
REPENTANCE
.
S.
Matth
.
ch
.
3.
v.
8.
Bring
forth
therefore
Fruits
meet
for
Repentance
.
JOHN
the
Baptist
,
Occasion
of
the
Text
.
had
in
the
Beginning
of
this
Chapter
,
called
the
Israelites
to
Repentance
upon
this
Account
,
That
the
Kingdom
of
God
,
which
he
would
set
up
by
the
Messiah
,
was
now
at
the
very
Doors
:
a
Kingdom
that
would
prevail
against
all
Opposition
,
and
break
in
pieces
all
Power
that
exalted
it self
against
it
,
and
destroy
all
that
would
not
be
subject
to
its
Laws
;
but
would
save
and
protect
all
its
Subjects
.
Thus
John's
Hearers
understood
him
;
and
thus
he
meant
,
as
is
plain
from
the
seventh
Verse
,
where
he
asks
them
,
Who
had
fore-warned
them
to
flee
from
the
Wrath
that
was
coming
,
and
would
certainly
fall
on
all
those
that
would
not
be
the
Subjects
of
God's
Kindgom
?
—
The
Wrath
to
come
,
seems
to
be
a
more
express
Declaration
of
that
which
was
more
implicitely
menaced
in
that
(
by
them
well
enough
understood
)
Phrase
,
the
Kingdom
of
God
.
It
is
observable
,
that
the
Scribes
and
Pharisees
coming
to
John's
Baptism
,
made
him
wonder
;
Who
,
saies
he
,
has
fore-warned
you
?
He
could
not
think
,
that
they
should
be
so
obedient
to
the
Exhortation
which
he
had
made
,
because
they
were
so
very
wicked
,
and
yet
withal
so
conceited
of
their
own
Righteousness
.
He
could
not
tell
how
to
believe
,
that
what
he
had
said
,
should
prevail
with
them
in
this
Publick
Manner
,
to
acknowledg
themselves
Sinners
,
and
that
they
stood
in
need
of
Repentance
:
Therefore
he
asks
:
How
it
came
to
pass
,
by
what
Means
they
were
brought
to
this
,
which
was
the
only
Course
they
could
take
to
save
themselves
,
and
their
Nation
from
Ruine
?
And
as
this
seem'd
strange
to
John
the
Baptist
,
so
it
is
in
it self
wonderful
,
that
any
one
who
is
wicked
,
and
an
Hypocrite
,
who
is
unjust
,
and
covetous
,
and
uncharitable
,
and
yet
proud
,
and
self-conceited
,
having
a
Form
of
Godliness
,
whereby
he
deceives
others
;
and
imposes
on
himself
too
:
It
is
a
very
rare
Thing
,
that
such
an
one
comes
to
Repentance
.
For
he
is
so
fast
tied
with
the
Bonds
of
Iniquity
,
which
are
so
twisted
with
a
false
Conceit
of
his
own
Goodness
,
that
he
cannot
get
loose
.
All
Attempts
that
are
made
upon
him
,
are
weak
and
vain
:
For
he
either
keeps
them
at
a
Distance
by
the
Out-works
of
gross
Sin
;
or
,
if
those
be
batter'd
down
,
yet
he
retires
into
the
inmost
and
strongest
Citadel
of
Self-conceit
,
in
which
he
remains
for
the
most
part
impregnable
.
Inward
Wickedness
armed
with
a
Form
of
Godliness
,
and
an
Opinion
that
he
is
Righteous
,
makes
a
Man
unconquerable
by
almost
all
the
Methods
which
God
uses
to
reclaim
and
reform
us
.
This
was
the
Case
of
the
Scribes
and
Pharisees
;
and
such
as
are
thus
,
are
at
the
greatest
Distance
from
the
Kingdom
of
God
,
—
as
our
Saviour
tells
them
they
were
;
and
that
the
Publicans
and
Sinners
entred
in
before
them
.
John
the
Baptist
having
express'd
his
Wonder
at
these
Men's
coming
to
his
Baptism
,
and
by
receiving
it
,
acknowledging
themselves
Sinners
,
professing
,
that
they
were
sensible
of
their
Evil
,
and
that
they
would
amend
:
To
the
end
they
might
not
beguile
themselves
,
as
well
as
others
,
by
Hypocritick
Pretences
,
as
they
had
formerly
,
he
calls
upon
them
for
some
real
and
good
Fruits
of
this
their
seeming
Reformation
.
Also
supposing
these
Professions
to
be
real
,
that
this
hopeful
,
though
unexpected
Beginning
might
not
prove
sucessless
and
vain
;
that
they
might
not
,
by
doing
no
more
,
lose
what
they
had
already
done
;
or
by
their
returning
back
to
the
Sins
they
had
now
forsaken
,
make
this
Repentance
ineffectual
for
their
Preservation
,
he
exhorts
them
to
bring
forth
Fruits
worthy
of
,
or
meet
for
Repentance
;
that
is
,
that
they
would
do
those
Works
which
are
sutable
to
Repentance
,
and
which
become
those
who
profess
to
reform
.
A
Parallel-place
to
this
we
find
Acts
26.20
.
where
St.
Paul
tells
Agrippa
what
he
preached
to
the
Jews
,
to
the
Samaritans
,
and
to
the
Gentiles
,
viz.
That
they
should
repent
,
and
turn
unto
God
;
and
do
Works
meet
for
Repentance
.
This
then
seems
to
be
the
Sense
of
this
Exhortation
of
John
the
Baptist
.
If
you
be
,
as
you
seem
to
be
,
true
Penitents
,
then
behave
your selves
as
such
;
live
as
becomes
those
that
make
this
Profession
,
do
those
Works
that
may
assure
your selves
,
and
testifie
to
others
,
that
you
are
real
and
sincere
;
let
it
appear
by
your
Conversation
and
Carriage
,
that
you
do
repent
and
amend
indeed
.
If
the
Seeds
of
God
,
of
Vertue
and
Holiness
,
be
sown
in
your
Souls
,
let
them
grow
up
,
and
bring
forth
Fruit
in
your
Lives
,
—
that
so
you
may
escape
that
Destruction
which
your
Sin
is
bringing
upon
you
,
and
which
you
have
done
thus
much
to
prevent
:
But
all
this
will
be
in
vain
,
and
to
no
purpose
,
unless
you
go
on
to
live
good
Lives
,
as
you
profess
you
will
;
unless
you
continue
to
do
as
you
have
now
begun
,
and
carry
on
these
Beginnings
to
their
Perfection
.
For
(
as
he
tells
them
afterward
)
The
Ax
is
laid
to
the
Root
of
the
Tree
,
and
every
Tree
that
bears
not
good
Fruit
,
is
hewn
down
;
and
notwithstanding
the
Leaves
and
Blossoms
(
if
I
may
so
far
follow
that
Metaphor
)
of
Professions
and
Pretences
,
nay
,
of
Intentions
and
Resolutions
of
some
good
Beginnings
;
yet
if
they
did
not
continue
,
and
go
on
,
if
these
Buds
and
Blossoms
did
not
grow
up
into
the
Fruits
of
an
holy
and
vertuous
Life
,
all
their
Professions
,
Appearances
,
and
Beginnings
would
come
to
nothing
,
would
not
avail
to
secure
them
from
the
Miseries
and
Desolations
that
were
coming
upon
that
People
.
This
was
John
Baptist's
Counsel
to
the
Jews
,
the
Scribes
and
Pharisees
,
who
made
a
shew
of
Repentance
.
—
And
let
us
all
take
the
same
Counsel
our selves
.
If
we
seem
to
repent
,
let
us
repent
indeed
;
if
we
begin
to
amend
,
let
us
continue
and
go
on
,
endeavouring
to
perfect
what
we
have
well
begun
;
that
so
we
may
not
fall
short
of
the
End
of
what
we
have
already
wrought
.
If
we
have
changed
our
Minds
,
and
have
Dispositions
and
Resolutions
to
be
,
and
do
good
,
let
us
also
amend
our
Ways
and
Doings
;
let
us
do
that
Good
that
we
are
inclined
,
and
purpose
to
do
;
i.e.
e
.
let
us
bring
forth
Fruits
,
do
Works
,
live
Lives
meet
for
Repentance
,
so
as
becomes
those
who
profess
it
.
For
our
Furtherance
in
this
,
let
us
consider
,
1st
.
What
Fruits
or
Works
are
those
which
are
meet
for
Repentance
;
what
Carriage
and
Behaviour
is
sutable
to
such
a
Profession
.
2ly
.
What
Obligation
is
there
on
us
to
bring
forth
such
Fruits
?
I.
What
Fruits
are
meet
for
Repentance
.
The
Fruits
which
beseem
those
that
are
upon
the
Amendment
of
their
Lives
,
out
of
a
serious
Sense
that
they
have
done
amiss
,
are
various
;
I
shall
only
reckon
up
some
of
the
natural
Issue
,
or
the
almost
inseparable
Companions
of
such
a
Change
,
where
it
is
true
and
real
.
Some
of
these
chiefly
respect
a
Man's
self
,
some
other
Men
,
some
God
.
—
Again
;
some
look
back
,
and
some
forward
;
some
on
the
Life
that
is
past
,
others
on
that
which
is
now
,
and
which
is
yet
to
come
.
Some
of
these
,
called
Fruits
,
may
be
also
the
Causes
of
Repentance
;
as
't
is
often
seen
,
that
the
same
things
are
mutual
Causes
and
Effects
of
each
other
.
—
Nay
,
some
of
them
may
be
the
Parts
of
that
which
is
in
a
complex
,
or
general
Notion
called
Repentance
:
as
what
hinders
,
but
that
the
vital
,
and
more
substantial
Parts
of
the
Body
may
have
Influence
both
on
the
making
and
preserving
its
Fellow-members
?
Does
not
the
Fruit
that
the
Tree
bears
,
carry
in
it
that
Seed
,
which
,
if
it
be
sown
,
will
grow
up
into
a
Tree
?
What
hinders
then
,
but
that
the
Fruits
which
Repentance
brings
forth
,
may
also
bring
forth
Repentance
?
at
least
,
that
these
Children
may
maintain
and
cherish
their
Parents
?
The
,
1.
1.
Hearty
Sorrow
and
shame
for
Sins
committed
.
Is
a
very
hearty
Sorrow
and
Shame
because
of
the
Sins
which
I
have
committed
;
how
pleasant
,
how
profitable
soever
Sin
once
was
,
it
is
now
become
the
Matter
of
my
greatest
Trouble
;
the
deepest
,
and
the
most
inward
piercing
Sorrows
of
my
Soul
,
arise
from
the
Sense
of
my
Sin
and
Guilt
.
I
now
see
,
and
am
sensible
of
the
great
,
and
by
me
irreparable
Mischiefs
that
have
been
done
by
my
Sin
.
I
have
done
the
greatest
harm
I
can
do
to
others
,
by
my
ill
Example
drawing
them
on
to
the
like
Wickedness
.
This
is
the
greatest
Mischief
I
can
do
to
Mankind
.
—
And
how
much
by
me
has
been
done
for
the
propagating
of
Wickedness
,
I
know
not
:
For
who
can
tell
of
how
vast
Extent
one
ill
Action
may
be
?
Or
,
who
can
set
bounds
to
the
ill
Influences
of
one
single
bad
Act
?
Besides
,
I
know
not
what
Injury
I
have
done
,
nor
how
Prejudicial
I
have
been
to
the
temporal
and
secular
,
as
well
as
the
spiritual
and
eternal
Interest
of
my
Neighbour
?
Who
can
say
(
thinks
the
Penitent
)
how
many
Stumbling-blocks
I
have
laid
in
Men's
Way
to
Happiness
,
by
my
Sin
and
Folly
?
Who
knows
how
many
have
stumbled
at
these
,
and
fallen
into
Perdition
?
And
will
it
not
grieve
any
one
to
the
Heart
to
think
,
that
he
has
been
an
Occasion
of
Men's
being
eternally
miserable
?
But
if
he
has
been
any
Way
accessory
to
their
present
Calamities
;
If
through
his
Injustice
,
his
Oppression
,
his
Fraud
,
his
Rashness
,
nay
,
or
uncharitable
Neglect
and
Carelesness
,
any
Families
be
impoverish'd
,
that
they
have
not
Bread
to
eat
,
nor
Cloaths
to
wear
,
nor
an
House
to
dwell
in
;
if
others
be
brought
into
great
straits
and
hardship
by
my
falseness
,
or
folly
,
or
unkindness
,
or
by
any
fault
of
mine
;
so
long
as
there
is
any
humanity
remaining
in
me
(
and
if
there
be
any
Good
there
will
be
this
)
I
cannot
but
be
extreamly
troubled
that
I
was
ever
guilty
of
it
.
And
besides
,
the
harm
I
have
done
others
by
my
Sin
,
it
is
far
greater
that
I
have
done
my self
;
and
the
Thoughts
of
this
will
open
the
Sluces
of
Sorrow
.
For
I
shall
see
that
I
have
been
the
cause
of
so
great
Evil
and
Mischief
to
my self
,
that
it
seems
almost
irremediable
;
that
nothing
but
the
Infinite
Goodness
,
and
the
Omnipotent
Grace
of
God
can
save
me
from
utter
Destruction
.
I
have
by
Sinning
,
maim'd
my
Faculties
,
corrupted
my
Nature
;
that
in
me
which
was
intended
by
God
for
my
good
State
and
Happiness
,
is
now
become
the
furtherance
and
increase
of
my
Misery
.
I
have
,
by
my
frequently
repeated
sinful
actions
,
left
in
my
Nature
such
a
disposition
to
them
,
that
without
a
very
special
Assistance
of
God's
Grace
,
I
cannot
keep
my self
from
them
.
And
,
besides
all
the
Temporal
Inconveniences
which
I
suffer
by
my
Wickedness
;
such
is
the
demerit
of
it
,
which
without
God's
Infinite
Mercy
,
that
as
I
have
made
my self
liable
to
,
so
I
shall
eternally
ly
under
most
exquisite
and
remediless
Torments
.
Thus
will
a
Man
be
grieved
,
who
considers
the
Evil
he
has
done
by
his
Sin
,
both
against
other
Men
,
and
to
his
own
Soul
.
But
how
will
this
Grief
be
augmented
,
when
he
thinks
how
he
has
disobey'd
the
Laws
of
Heaven
,
opposed
the
designs
of
Infinite
Goodness
and
Wisdom
;
set
himself
against
God
,
cast
contempt
upon
his
Glorious
Majesty
,
dishonoured
his
Name
,
difordered
his
Government
?
When
he
fees
that
the
malign
Influences
of
his
Sin
have
gone
up
above
this
Earth
,
and
reached
the
very
Heavens
;
that
good
Minds
,
that
Angels
of
Glory
,
that
the
Ever-Blessed
God
have
been
in
some
sort
affected
by
his
evil
Actions
?
This
must
hugely
swell
his
Grief
,
and
if
there
be
any
Ingenuity
,
Rivers
of
Tears
will
run
down
his
Cheeks
because
of
this
.
Nor
is
this
a
common
Sorrow
,
such
as
we
have
for
Accidents
and
inevitable
Calamities
;
but
such
as
Men
have
for
their
own
Faults
and
Follies
,
i.e.
e
.
It
is
a
Grief
aggravated
and
inhansed
by
Shame
.
For
the
Repenting
Sinner
considers
,
that
it
was
in
his
own
Choice
,
he
might
have
done
otherwise
:
All
the
Mischief
which
he
has
done
to
others
,
all
the
Evil
he
has
done
to
the
Name
and
Honour
of
God
;
all
the
Misery
he
has
brought
on
himself
,
is
to
be
imputed
only
to
his
own
Folly
and
Madness
.
All
this
Evil
is
to
be
put
on
the
account
of
the
unreasonable
Choice
which
he
has
made
;
and
when
he
considers
how
unreasonable
indeed
he
was
in
all
such
practices
,
how
grosly
foolish
,
how
altogether
unaccountable
such
doings
were
;
when
he
thinks
how
many
Reasons
,
and
how
strong
Obligations
he
had
to
do
otherwise
:
This
will
not
only
fill
his
Eyes
with
Tears
,
but
cover
his
Face
with
Blushing
and
Shame
;
and
he
will
be
confounded
at
the
apprehensions
of
his
not
only
more
than
brutish
Stupidity
;
but
at
his
Wickedness
,
not
much
inferior
to
the
Devils
.
Thus
will
he
be
affected
,
such
will
be
his
Sorrow
and
Shame
,
who
truly
repents
.
There
is
none
but
sees
,
that
whosoever
is
heartily
perswaded
of
the
great
Evil
of
his
Sin
,
his
Soul
will
be
pierced
with
these
Sorrows
,
and
he
will
be
confounded
in
himself
,
that
he
has
been
the
Author
of
so
much
mischief
;
so
that
these
are
manifestly
of
those
Fruits
that
are
meet
for
Repentance
,
such
as
indeed
seem
inseparable
from
it
.
For
altho
I
do
not
place
Repentance
in
any
one
single
inward
Passion
,
much
less
in
the
expression
of
it
:
Yet
I
think
it
is
never
unaccompanied
with
them
both
;
allowance
being
made
for
the
difference
of
Men's
Tempers
,
whereby
they
are
more
or
less
disposed
to
Passion
in
general
,
or
to
this
or
that
fort
of
Passion
in
particular
,
or
to
the
outward
expressions
of
them
.
To
what
I
have
said
,
let
me
add
,
that
I
speak
not
all
this
while
of
a
transient
Sorrow
,
or
a
vanishing
Shame
that
is
presently
over
,
that
is
once
and
no
more
:
but
I
speak
of
an
inward
and
a
lasting
Grief
that
will
abide
always
,
and
arise
in
the
Soul
whenever
there
is
occasion
to
excite
it
;
that
is
,
as
oft
as
it
thinks
of
its
past
Follies
;
it
will
be
abashed
and
confounded
;
it
will
be
greatly
troubled
at
the
remembrance
of
them
.
He
can
never
think
of
what
he
has
done
amiss
,
but
it
causes
not
a
slight
superficial
,
but
an
hearty
and
inward
grief
and
shame
,
which
is
not
done
away
by
the
greatest
assurance
which
Men
have
of
God's
Mercy
,
but
rather
increased
;
for
it
must
needs
grieve
and
shame
them
so
much
the
more
,
when
they
are
more
sensible
of
the
goodness
of
God
,
against
whom
they
have
sinn'd
.
These
are
the
Fruits
of
Repentance
,
and
such
as
remain
:
not
any
of
those
that
it
may
be
supposed
to
bring
forth
at
first
,
but
presently
fell
off
;
No
,
but
as
true
Repentance
never
ceases
,
so
neither
is
it
ever
to
be
separated
from
inward
grief
and
abashment
for
the
wickedness
of
our
past
Life
.
If
we
continue
to
hate
Sin
,
we
shall
also
continue
to
be
sorry
and
ashamed
that
we
have
sinn'd
.
Let
no
man
think
that
this
is
needless
,
or
that
it
will
hinder
us
from
rejoicing
;
For
it
will
serve
very
good
ends
both
in
our selves
and
others
;
making
us
all
shy
of
Sin
that
ends
in
sorrow
and
shame
;
and
it
is
so
far
from
lessening
our
Joy
,
that
it
does
increase
it
,
as
every
thing
that
is
natural
and
becoming
does
.
2.
Another
Fruit
of
Repentance
is
to
be
displeased
and
angry
with
a
Man's
self
;
2.
Humility
and
low
Thoughts
of
a
Man's
self
.
to
be
abased
in
his
Thoughts
of
himself
.
When
a
true
Penitent
looks
back
upon
his
Life
,
he
sees
so
great
folly
,
so
much
wickedness
,
such
stark-madness
,
that
he
cannot
but
think
very
meanly
and
contemptibly
of
himself
.
He
must
judg
himself
low
and
little
,
far
short
of
the
perfection
of
which
he
is
capable
,
and
for
which
he
was
designed
:
He
will
look
on
himself
,
as
not
having
the
understanding
of
a
Man
,
as
being
sunk
below
his
rank
;
nay
,
as
in
some
sense
worse
than
the
Beasts
themselves
,
because
they
do
not
fall
short
of
their
end
,
as
he
does
of
his
.
He
cannot
glory
in
himself
;
for
the
sense
of
Sin
,
and
of
Guilt
,
presently
pulls
down
every
high
Thought
,
and
lays
him
in
the
Dust
;
he
confesses
himself
so
obnoxious
,
and
so
corrupted
,
that
nothing
less
than
the
goodness
of
God
can
save
him
from
Misery
;
and
that
nothing
less
powerful
than
the
Blessed
Spirit
,
can
renew
and
restore
the
decays
of
his
Nature
.
He
utterly
renounces
and
disclaims
all
opinion
either
of
Merit
,
or
of
Sufficiency
in
himself
:
All
his
Hopes
are
grounded
upon
the
Infinite
Love
of
God
,
the
valuableness
of
his
Saviour's
Performances
,
and
the
mighty
Efficacy
of
the
Divine
Spirit
:
But
for
himself
,
consider'd
by
himself
,
he
is
low
,
he
is
nothing
in
his
own
eyes
.
The
remembrance
of
the
many
and
great
Sins
and
Follies
of
his
past
Life
;
the
consideration
of
how
much
Evil
,
and
of
how
little
Good
he
has
done
,
together
with
the
plain
and
powerful
Reasons
which
he
has
had
to
disswade
him
from
Vice
,
and
to
engage
him
to
Holiness
;
the
reflection
on
these
things
will
give
him
such
a
representation
of
his
own
most
inexcusable
Folly
,
as
he
cannot
but
have
an
indignation
against
himself
.
When
he
shall
think
how
unreasonably
he
has
lived
,
without
due
regard
to
God
;
how
irreverently
,
undutifully
he
has
behaved
himself
;
how
unthankful
,
how
unjust
he
has
been
to
his
best
Benefactor
,
the
Sovereign
Lord
of
all
the
World
;
and
how
he
has
been
taken
off
from
his
Duty
both
to
God
and
Man
,
for
no
reason
at
all
;
that
he
has
not
better'd
himself
,
nor
advanced
his
own
interest
,
by
rebelling
against
God
,
and
injuring
his
fellow-Creatures
;
but
has
indeed
plunged
himself
into
the
depth
of
Misery
,
and
made
his
Case
,
for
all
that
he
can
do
,
desperate
.
When
he
considers
of
all
this
,
must
he
not
be
astonish'd
,
and
challenge
himself
for
the
most
stupid
Folly
and
most
desperate
Madness
that
he
can
be
guilty
of
.
And
what
shall
he
ever
boast
of
,
who
has
shewn
himself
as
void
of
Understanding
,
or
any
thing
that
is
good
,
as
is
possible
?
Or
,
how
shall
he
after
such
things
as
these
ever
take
Pleasure
in
himself
?
No
surely
,
he
that
once
takes
such
a
view
of
his
past
Life
,
and
whose
Eyes
are
opened
to
see
his
numberless
Iniquities
of
which
he
has
been
guilty
,
must
,
with
Job
,
abhor
himself
,
and
repent
in
Dust
and
Ashes
.
Nay
,
and
his
Anger
against
himself
will
make
him
study
Revenge
,
and
find
out
some
way
to
punish
the
great
Offender
;
he
will
afflict
his
Soul
,
which
has
so
unreasonably
,
and
contrary
to
its
own
sense
,
consented
to
Iniquity
;
He
will
keep
under
his
Body
,
and
bring
that
into
subjection
,
which
has
been
the
occasion
of
,
and
temptation
to
so
many
Wickednesses
.
So
it
is
evident
from
what
has
been
said
,
how
well
it
becomes
every
one
that
does
indeed
repent
,
to
be
exceedingly
humble
in
his
own
Thoughts
,
and
to
be
displeased
at
himself
.
He
that
remembers
,
that
by
his
own
Sin
and
Folly
he
made
himself
as
despicable
,
as
miserable
as
Man
can
be
;
how
is
it
possible
that
he
should
not
think
meanly
of
himself
,
when
if
by
God's
Infinite
Mercy
,
the
Saviour
of
the
World
had
not
interposed
,
he
had
been
irrecoverably
lost
?
Is
it
possible
that
such
an
one
should
be
proud
?
Is
it
possible
he
should
not
detest
and
loath
himself
for
the
evil
of
his
wicked
Life
?
3.
The
next
Fruit
of
Repentance
,
An
hearty
endeavour
to
make
amends
,
by
obviating
,
and
removing
the
Evils
of
which
a
Man
by
Sin
,
has
been
the
cause
.
is
an
hearty
Endeavour
to
undo
all
the
Evil
which
I
have
done
by
my
Sin
,
as
much
as
in
me
lies
.
A
true
Penitent
does
not
only
wish
he
had
never
sinn'd
,
but
as
far
as
is
possible
,
he
will
undo
what
he
has
done
,
by
obviating
and
removing
the
evil
which
he
has
caused
.
He
will
not
deny
,
disown
or
conceal
his
Sin
,
for
he
will
confess
it
freely
and
fully
to
God
;
and
where
he
apprehends
that
it
will
contribute
to
his
amendment
;
and
where
the
knowledg
of
any
particular
Offences
may
qualify
others
either
to
intercede
with
God
for
his
Pardon
,
or
to
instruct
him
in
his
way
of
Reformation
;
he
will
in
such
cases
declare
his
Offences
to
Men
also
.
I
do
not
therefore
understand
by
Men's
undoing
of
their
Sins
,
their
hiding
of
them
;
but
that
they
will
endeavour
what
in
them
lies
,
to
make
some
reparations
of
that
Honour
which
God
has
lost
by
their
Sin
;
They
will
consider
what
the
Name
and
Honour
of
God
has
suffer'd
(
suppose
)
by
their
Oaths
,
Blasphemies
,
their
Irreligious
Discourses
,
their
Sceptical
or
Atheistical
Suggestions
;
also
how
much
they
have
derogated
from
the
Majesty
of
God
,
and
Honour
of
his
Laws
and
Government
,
by
their
contemptuous
Violation
of
them
.
And
therefore
they
will
now
speak
of
his
Nature
and
Works
with
Reverence
.
When
they
Swear
by
his
Name
,
it
will
be
with
sense
and
seriousness
,
they
will
no
more
vilify
his
Holy
Institutions
,
nor
turn
their
backs
contemptuously
upon
them
,
but
approach
them
as
opportunity
offers
,
with
that
Solemnity
that
becomes
them
:
In
a
word
,
all
those
ways
wherein
they
have
caused
the
Name
of
God
to
be
blasphemed
,
or
his
Laws
discredited
,
they
will
now
avoid
;
And
use
their
utmost
Care
to
bring
Honour
to
God
,
and
Reputation
to
Religion
.
Again
;
Whatever
ill
effects
their
Wickedness
has
had
on
the
Souls
or
Bodies
,
the
Names
,
or
Estates
,
or
Families
of
others
;
they
will
,
as
much
as
they
can
,
remove
them
.
If
,
by
their
Evil
Communications
,
or
the
Contagion
of
an
ill
Example
,
they
have
corrupted
the
Minds
and
Manners
of
others
,
they
will
unsay
their
mischievous
Discourses
,
and
acknowledg
both
the
unreasonableness
and
wickedness
of
them
.
If
they
have
wronged
them
in
their
Estates
,
they
will
,
as
far
as
they
are
able
at
present
,
and
whenever
they
shall
be
able
hereafter
,
make
restitution
:
Restoring
to
every
one
to
the
full
what
they
have
unjustly
taken
from
him
.
If
they
have
falsely
accused
any
;
or
,
have
discoursed
of
any
,
so
as
to
defame
him
,
and
to
detract
from
his
Reputation
;
they
will
make
him
amends
,
as
much
as
may
be
,
by
unsaying
their
former
malicious
Discourses
,
and
by
divulging
his
Praises
.
If
they
have
disabled
his
Body
from
its
Functions
,
by
laming
,
or
any
way
maiming
it
;
they
will
do
all
that
they
can
,
to
make
up
the
loss
.
And
if
they
have
been
so
unfortunate
as
to
take
away
any
Man's
Life
,
tho
without
any
fault
of
theirs
,
much
more
,
if
they
have
done
it
wickedly
,
they
will
,
as
well
as
they
can
,
repair
that
breach
to
his
Family
.
If
they
have
been
perversely
disobedient
to
their
Governors
,
Factious
and
Seditious
in
the
Society
of
which
they
are
Members
:
they
will
come
into
good
Order
,
be
peaceable
and
quiet
,
obedient
and
governable
.
This
is
the
manner
of
the
true
Penitent
.
And
is
it
not
a
thing
well
becoming
him
who
professes
himself
sensible
of
the
Evil
of
his
sinful
Life
,
to
retract
,
to
undo
it
what
in
him
lies
?
It
ought
to
be
his
resolution
and
care
,
that
the
World
may
not
suffer
by
,
nor
be
worse
for
him
,
if
it
shall
not
be
the
better
:
This
he
does
,
as
has
been
said
,
by
saying
and
doing
the
contrary
to
what
he
said
and
did
,
when
he
did
Evil
:
And
this
shews
it
to
be
very
natural
,
viz.
Because
,
if
the
Penitent
finds
that
he
cannot
make
all
so
well
as
it
was
before
his
Sin
,
this
causes
great
Trouble
to
his
Soul
;
which
plainly
shews
that
the
Soul
is
hindred
from
doing
some
natural
Act
,
something
which
it
is
inclined
to
do
.
Thus
then
it
appears
,
that
the
endeavour
of
the
Repenting
Sinner
,
to
restore
all
into
the
same
good
state
in
which
they
were
before
he
injured
them
by
his
Sin
,
is
another
Fruit
meet
for
Repentance
:
I
will
only
make
two
Reflections
from
this
particular
.
1.
That
we
should
take
especial
care
of
those
Sins
,
whereby
we
take
away
some
Good
that
cannot
be
restored
again
,
or
cause
some
Evil
which
cannot
by
us
be
removed
.
There
are
three
things
,
of
which
by
our
Wickedness
Men
may
be
deprived
,
which
are
Losses
that
can
never
be
made
up
:
And
there
is
a
fourth
that
can
very
hardly
be
,
and
is
seldom
or
never
repair'd
.
The
three
first
are
,
their
Innocency
,
their
Life
,
and
their
Time
;
if
we
take
these
from
any
,
we
bereave
them
of
that
which
we
can
never
restore
.
The
other
is
,
their
Reputation
,
which
when
we
have
once
blemish'd
,
't
is
Ten
to
One
that
we
can
never
wash
out
the
Stain
:
We
have
begot
an
ill
Opinion
of
a
Man
,
and
the
Report
is
spread
farther
than
that
we
can
ever
hope
to
recall
it
.
2.
Consider
I
beseech
you
the
great
Folly
of
all
Sin
,
in
that
it
is
but
a
doing
of
that
which
must
be
again
undone
,
or
else
we
are
ruin'd
.
Except
we
Repent
,
our
Iniquities
will
be
our
Ruin
;
and
if
we
Repent
,
we
shall
,
as
much
as
in
us
lies
,
undo
what
we
did
,
when
we
sinn'd
.
Consider
this
when
you
are
tempted
to
any
Sin
.
This
is
that
,
which
if
I
do
,
I
must
afterwards
undo
;
that
is
,
this
is
a
vain
foolish
Action
,
it
is
a
Performance
to
no
purpose
:
Doing
and
undoing
is
the
work
of
a
Fool
;
and
yet
this
is
the
best
of
the
Case
,
if
we
sin
,
that
the
Evil
which
we
do
,
as
much
as
is
possible
,
must
be
undone
.
IV
.
Whoever
repents
,
4.
Humble
Confession
of
Man's
Sins
to
God
,
and
begging
his
Mercy
.
ought
to
confess
his
Sins
to
God
.
The
true
Penitent
is
so
sensible
of
his
Folly
and
Wickedness
,
so
troubled
for
the
Evil
which
he
has
done
,
so
ashamed
of
,
and
displeased
at
,
and
humbled
in
himself
,
so
affected
with
the
Mischief
which
he
has
wrought
,
so
set
upon
making
amends
,
so
desirous
to
be
released
from
the
Guilt
,
under
which
he
lies
,
that
he
cannot
but
acknowledg
his
Faults
before
God
,
and
make
most
hearty
and
humble
Confessions
of
them
.
He
reckons
up
the
Multitude
of
his
Miscarriages
,
and
declares
their
Aggravations
:
He
acknowledges
the
Demerit
of
his
Sins
,
and
therefore
most
humbly
and
seriously
deprecates
the
Displeasure
of
the
Almighty
,
supplicates
for
Mercy
and
Pardon
,
and
that
he
may
be
restored
to
Favour
.
And
when
it
appears
to
him
inconsistent
with
that
Justice
that
upholds
the
Government
of
the
World
,
that
so
many
and
great
Wickednesses
should
be
pardoned
,
that
he
should
escape
Punishment
,
who
has
done
such
irreparable
Injuries
both
to
God
and
Men
.
He
then
flies
to
the
infinite
Mercy
and
Goodness
of
God
,
who
gave
up
his
Son
to
Death
for
us
.
He
rejoices
,
that
there
is
such
a
Contrivance
for
the
Reparation
of
the
Honour
which
God
has
lost
by
Sin
;
and
that
by
this
Means
the
Mischief
threatned
by
his
Wickedness
shall
not
be
so
inevitable
as
he
feared
;
but
that
they
who
might
have
encouraged
themselves
in
Sin
by
his
Example
,
will
be
more
forcibly
restrained
from
it
by
the
Sufferings
of
Christ
.
He
rejoices
at
this
,
and
makes
it
his
only
Ground
of
Hope
,
since
this
is
God's
own
designing
;
and
't
is
manifestly
the
greatest
Honour
that
can
be
done
to
his
despised
Laws
,
and
to
that
Government
of
his
,
which
has
been
opposed
,
and
undermined
by
Wickedness
;
that
God
may
be
just
,
and
yet
pardon
Sin
,
and
receive
to
Mercy
every
one
that
returns
to
his
Duty
.
So
great
a
Sense
has
he
of
the
deadly
Nature
,
the
mischievous
Effects
of
Sin
,
and
consequently
of
the
just
Desert
of
it
,
that
nothing
less
than
the
Obedience
and
Sufferings
of
the
Son
of
God
,
appears
to
him
sufficient
to
expiate
it
,
and
make
it
consistent
with
that
Wisdom
which
governs
the
World
,
to
pardon
it
:
He
therefore
places
no
Confidence
in
his
own
Prayers
;
though
his
Confessions
be
never
so
sensible
and
serious
,
his
Supplications
never
so
earnest
and
importunate
,
yet
his
Hopes
are
,
that
infinite
Mercy
will
accept
him
through
his
well-beloved
Son
.
That
this
Discourse
may
be
better
apprehended
,
and
become
more
helpful
to
Practice
,
I
will
describe
to
you
the
Confession
and
Prayer
of
a
true
Penitent
,
of
one
who
does
indeed
hate
and
forsake
Sin
.
When
he
is
in
the
Humblest
Posture
,
he
thus
breaks
out
,
Lord
,
The
Confession
of
a
true
Penitent
exemplified
.
I
am
unworthy
so
much
as
to
look
up
to
Heaven
;
I
am
ashamed
,
and
afraid
to
speak
to
thee
;
I
am
,
indeed
,
thy
Creature
,
but
I
have
so
spoiled
thy
Workmanship
,
and
defaced
that
thine
Image
in
which
I
was
made
,
that
I
am
no
more
worthy
to
be
called
thine
.
Thou
,
indeed
,
hast
made
me
,
and
preserved
me
;
in
thee
I
live
,
and
move
,
and
have
my
being
:
But
hear
,
O
Heavens
,
and
be
astonished
,
O
Earth
!
though
I
depend
on
thee
wholly
,
yet
I
have
rebelled
against
thee
;
I
have
resisted
that
Good-will
by
which
I
was
made
,
and
am
continually
kept
.
How
unthankful
have
I
been
,
and
disingenuous
to
my
greatest
Benefactor
,
and
best
Friend
?
How
unjust
in
denying
that
Obedience
,
which
is
on
so
many
Scores
due
to
the
Soveraign
Lord
of
all
the
World
?
And
if
I
could
be
so
unnaturally
impious
as
to
break
all
these
Bonds
,
yet
the
Things
which
I
have
done
have
been
so
apparently
mischievous
,
or
vain
;
and
I
have
neglected
those
Actions
which
are
so
manifestly
good
and
profitable
,
that
I
must
needs
own
my self
not
to
have
had
the
Understanding
,
no
,
nor
the
Nature
of
a
Man
;
so
foolish
have
I
been
,
and
ignorant
,
even
worse
than
a
Beast
before
thee
.
For
I
have
chosen
Death
rather
than
Life
;
I
have
forsaken
mine
own
Peace
,
and
followed
after
Destruction
:
I
have
without
,
and
against
all
Reason
,
broken
those
Laws
that
are
holy
,
just
,
and
good
;
and
have
walked
in
those
Ways
that
are
grievous
and
troublesom
at
present
,
which
cause
Shame
and
Sorrow
now
;
and
are
not
only
useless
and
vain
,
but
very
hurtful
and
mischievous
both
to
my self
,
and
others
,
and
do
most
certainly
lead
to
Destruction
.
Thus
,
O
Lord
,
have
I
sinned
against
thee
,
in
doing
the
Evil
I
should
not
have
done
,
and
in
not
doing
the
Good
I
should
have
done
all
my
Days
.
My
Commissions
of
Evil
are
more
than
I
can
remember
,
or
rehearse
before
thee
.
O
how
many
are
the
Sins
of
which
I
can
accuse
my self
?
and
yet
how
many
more
,
of
which
I
took
no
notice
,
or
have
clean
forgot
?
What
Impurity
,
what
Imperfection
cleaves
to
my
best
Performances
?
and
how
defective
and
short
are
the
holiest
Actions
which
I
ever
did
?
insomuch
,
that
if
thou
beest
extreme
to
mark
whatever
is
done
amiss
,
I
cannot
answer
thee
in
Judgment
for
any
one
Action
of
my
whole
Life
;
but
I
must
lie
down
in
my
Shame
,
and
my
Confusion
will
cover
me
.
And
,
O
the
Astonishment
and
Torment
I
lie
under
,
when
I
consider
the
Mischief
I
have
done
to
others
!
How
have
I
enticed
them
into
Sin
by
mine
Example
?
How
have
I
sollicited
them
by
my
Perswasion
?
How
have
I
betrayed
them
by
my
Falseness
and
Cowardise
;
or
by
my
Folly
,
my
Ignorance
and
Indiscreetness
,
have
not
restrain'd
them
from
sinning
?
Thus
either
on
set-purpose
,
or
else
by
Carelesness
and
Neglect
,
I
have
engaged
Men
to
vicious
Practices
,
or
not
withheld
them
from
it
,
when
I
might
.
And
what
shall
I
say
unto
thee
,
because
of
these
Things
?
Be
merciful
,
O
Lord
,
and
pardon
mine
Iniquity
,
for
it
is
great
;
have
Mercy
on
me
according
to
thy
loving
Kindness
,
O
God
,
and
according
to
the
Multitude
of
thy
tender
Mercies
,
do
away
my
Transgressions
:
wash
me
throughly
from
my
Transgression
,
and
cleanse
me
from
my
Sin
.
Repair
those
Decays
of
my
Nature
,
which
have
been
made
by
my
Sin
;
and
make
up
whatever
Damage
any
others
have
sustained
by
my
Wickedness
:
And
let
not
thy
Name
and
Honour
suffer
,
but
glorifie
thy self
in
and
by
me
,
who
have
been
so
instrumental
to
thy
Dishonour
.
And
since
thou
hast
manifested
thy
Goodwill
to
Sinners
,
in
sending
thy
Son
,
that
he
might
lay
down
his
Life
for
them
;
good
Lord
,
for
the
Love
which
thou
hast
to
him
,
for
the
sake
of
his
Obedience
and
Sufferings
,
by
which
thou
hast
vindicated
the
Cause
of
Righteousness
and
Vertue
,
against
the
Pleas
of
Sin
,
and
the
Usurpattions
of
the
Devil
,
and
the
Custom
of
the
World
;
do
thou
accept
of
a
repenting
Sinner
.
And
let
it
be
sufficient
,
that
I
do
humbly
and
heartily
acknowledge
,
and
bewail
the
Sins
of
my
Life
,
and
from
my
Soul
detest
and
resolve
against
them
.
After
this
Manner
does
the
true
Penitent
pour
out
his
Heart
before
God
in
Confession
and
Supplication
for
Pardon
of
what
is
past
,
and
for
Grace
to
subdue
those
evil
Habits
which
he
has
contracted
.
Thus
hearty
Confession
is
one
of
those
Fruits
which
Repentance
always
brings
forth
.
Confession
,
't
is
true
,
is
too
too
often
without
Repentance
;
but
whoever
he
be
that
repents
,
he
cannot
but
be
confessing
and
lamenting
his
Sins
before
God
,
and
begging
Mercy
.
He
will
do
this
seriously
and
constantly
,
not
contenting
himself
with
a
transient
God
forgive
me
,
which
may
be
said
without
either
Sense
of
Sin
,
or
Desire
to
be
released
from
it
:
But
as
oft
as
he
makes
his
Supplications
to
God
(
and
that
is
every
Day
)
he
prays
for
the
Pardon
of
his
Sins
,
which
as
they
are
ever
before
him
,
so
he
confesses
them
to
God
with
that
Sense
,
and
Sorrow
,
and
Shame
that
becomes
him
.
Such
as
I
have
described
,
is
the
Penitents
Confession
so
particular
and
full
,
so
sensible
and
serious
,
so
constant
.
It
is
accompanied
also
with
most
hearty
fervent
Desires
and
humble
Supplications
for
Pardon
of
,
and
for
Strength
against
Sin
.
Besides
,
it
is
never
separated
from
an
Admiration
of
the
Patience
and
Long-suffering
of
God
towards
him
all
the
Days
of
his
Wickedness
;
as
also
an
Acknowledgment
,
that
whatever
he
has
suffered
is
less
than
his
Iniquities
deserve
,
and
a
Justifying
of
God
,
whatever
Evils
shall
befall
him
,
that
he
is
Righteous
in
all
his
Dealings
with
him
,
and
clear
in
his
Judgments
.
And
,
Lastly
,
he
has
no
Comfort
,
but
in
the
Infinite
Mercy
of
God
,
in
the
most
acceptable
Performances
of
his
Saviour
,
and
in
the
most
gracious
Promises
of
Pardon
which
God
has
made
by
his
Prophets
of
old
,
and
last
of
all
by
his
Son
.
Such
will
be
the
Penitent's
inward
Affection
,
such
his
Deportment
and
Behaviour
towards
God
.
—
I
may
add
,
that
he
is
not
satisfied
with
his
own
single
Confession
,
and
Supplication
to
God
in
private
;
but
he
does
the
same
in
publick
with
others
:
Nay
,
he
also
acknowledges
his
Sin
to
his
serious
discreet
Friend
.
For
he
thinks
he
cannot
be
too
sure
of
Mercy
;
and
that
there
is
Need
in
all
Ways
,
and
by
all
Means
to
implore
it
for
such
a
Sinner
as
he
is
.
I
do
not
say
,
that
he
ought
to
confess
every
ill
Thing
that
he
knows
of
himself
,
to
his
Priest
,
though
he
be
never
so
imprudent
or
vicious
;
though
he
be
,
indeed
,
no
Christian
,
notwithstanding
his
Office
.
For
however
this
may
promote
a
secular
Interest
,
yet
it
does
not
contribute
to
Piety
and
Vertue
.
But
if
I
be
sorely
afflicted
with
the
Sense
of
Guilt
,
and
have
dreadful
Apprehensions
of
the
Displeasure
of
God
against
me
,
in
such
Case
,
for
the
Ease
and
Support
of
my
Mind
,
I
shall
do
well
to
follow
St.
James's
Rule
,
when
I
have
found
an
honest
Christian
,
and
a
faithful
Friend
,
to
confess
my
Faults
to
him
,
who
is
supposed
there
,
that
he
will
mutually
confess
his
Faults
to
me
;
for
so
it
is
express'd
,
Jam
.
5.16
.
〈◇〉
which
Words
do
oblige
every
one
,
as
well
as
any
one
to
confess
—
and
does
,
indeed
,
make
every
Christian
anothers
Confessor
:
It
is
of
as
large
Extent
as
Praying
one
for
another
;
and
that
is
not
the
Office
of
the
Priest
or
Elders
of
the
Church
only
,
but
of
every
private
Christian
.
This
that
I
say
,
That
he
who
truly
repents
,
will
out
of
a
Sense
of
the
greatness
of
his
Sin
,
and
an
earnest
Desire
of
Pardon
,
ingage
Christians
,
whether
Priests
or
private
Men
,
to
pray
to
God
,
that
their
Sins
may
not
be
laid
to
their
Charge
.
And
where
they
can
suppose
,
that
the
particular
Knowledge
of
their
Sins
may
make
their
Prayers
more
fervent
,
they
will
not
hide
them
;
nay
,
or
where
they
want
particular
Direction
for
the
Conduct
of
their
Lives
for
the
Future
,
and
where
the
Understanding
of
their
former
Miscarriages
will
conduce
to
that
,
they
will
make
them
known
.
Besides
this
,
some
will
open
their
secret
Follies
and
Miscarriages
to
others
,
that
thereby
they
may
the
more
abase
and
act
Revenge
on
themselves
,
and
also
give
Glory
to
the
Patience
and
Long-suffering
of
God
,
which
has
not
been
tired
out
with
their
many
Provocations
.
I
think
I
have
said
enough
,
from
whence
every
one
may
understand
,
how
Confession
of
our
Faults
to
one
another
is
a
Fruit
of
Repentance
;
and
how
far
any
one
is
obliged
to
it
:
only
let
me
add
to
those
Expressions
of
Scripture-Penitents
,
which
I
have
already
used
,
a
farther
Proof
,
that
it
was
David's
Practice
,
Psal
.
51.
v.
3
,
14.
I
acknowledg
my
Transgression
,
my
Sin
is
ever
before
me
,
&c.
Deliver
me
from
Blood-guiltiness
,
O
God
.
—
Here
is
the
constancy
of
Confession
,
and
that
particularity
,
Psal
.
25.
v.
7.
Remember
not
the
Sins
of
my
Youth
,
nor
my
Transgressions
,
&c.
He
still
confesses
what
was
done
many
years
before
:
and
what
,
no
doubt
,
he
had
often
confessed
.
—
Now
these
Psalms
being
publick
,
and
standing
upon
Record
,
are
Confessions
not
only
to
God
,
but
to
Men
that
then
were
,
and
that
should
come
after
.
V.
Another
Fruit
meet
for
Repentance
,
5.
Diligence
to
do
all
that
Good
which
was
neglected
.
is
a
doubling
my
Diligence
to
do
the
Good
which
I
formerly
neglected
and
left
undone
.
If
I
be
from
my
Heart
perswaded
of
the
excellent
Goodness
of
a
vertuous
Life
,
as
I
shall
sadly
lament
the
irreparable
Loss
of
so
much
time
which
has
been
spent
in
contrary
or
different
Practices
,
in
Wickedness
or
Vanity
,
so
I
shall
now
make
haste
to
keep
the
Commandments
.
O
,
saies
the
repenting
Sinner
!
It
is
too
much
that
I
have
spent
my
past-Life
in
following
the
Lusts
of
Ignorance
,
that
I
have
facrificed
so
many
Hours
,
and
Days
,
and
Years
,
which
can
never
be
called
back
,
to
Sensuality
,
to
Covetousness
,
to
Ambition
,
to
Vanity
and
Folly
;
—
that
I
have
omitted
so
many
Opportunities
of
worshipping
and
honouring
my
Creator
,
of
relieving
and
succouring
my
indigent
Brother
,
of
increasing
mine
own
Wisdom
and
Goodness
.
I
will
therefore
resolve
,
by
the
help
of
God's
Grace
,
henceforward
to
fill
up
the
Remainder
of
my
Life
in
doing
as
much
Good
as
I
can
possibly
;
I
will
be
so
far
from
neglecting
any
that
is
offer'd
,
that
I
will
seek
for
Opportunities
of
giving
that
Worship
to
the
great
God
,
which
I
have
formerly
omitted
.
I
will
both
enter
into
my
Closet
,
that
I
may
Pray
to
and
Praise
him
in
secret
:
And
I
will
rejoice
when
I
am
summoned
to
the
place
of
his
Publick
Worship
,
that
I
may
also
honour
him
in
the
Congregation
.
I
have
,
it
may
be
,
formerly
,
through
Cowardise
or
Carelesness
,
heard
the
Name
of
God
dishonour'd
by
Atheistic
,
Blasphemous
,
Prophane
Discourses
,
without
the
least
check
or
controle
:
But
now
,
through
the
Grace
of
God
assisting
me
,
I
will
give
my
Testimony
against
such
impudent
Wickedness
;
and
when
I
think
it
will
be
effectual
,
I
will
confront
such
daring
Prophaneness
,
and
bear
up
against
all
bold
opposers
of
God
and
Goodness
;
or
(
if
I
think
that
the
likelier
way
to
convince
and
reclaim
Men
from
such
excess
of
Madness
,
)
I
will
be
silent
,
or
enter
into
quiet
and
calm
Discourse
with
them
,
or
abandon
their
Company
.
Again
;
If
in
the
days
of
my
Vanity
,
I
have
been
slothful
;
If
the
one
half
of
my
time
has
been
lost
in
Sleep
,
and
the
other
half
in
doing
nothing
:
If
all
my
Life
is
past
as
a
Dream
,
or
a
Tale
that
is
told
;
and
I
have
done
no
more
good
than
if
I
had
been
asleep
ever
since
I
was
Born
:
I
shall
,
if
I
Repent
,
fill
up
the
little
uncertain
space
that
remains
,
with
some
good
and
useful
Employment
;
I
shall
awake
from
this
long
Lethargy
,
in
which
I
have
lain
stupid
and
unactive
,
and
shall
henceforward
be
doubly
diligent
in
every
good
Work
.
If
I
have
been
before
,
a
self-neglecter
,
I
shall
now
greedily
catch
at
every
opportunity
of
self-Improvement
;
lay
hold
on
every
advantage
to
be
made
wiser
and
better
.
If
formerly
I
have
let
slip
many
fair
Occasions
that
were
offered
me
of
doing
charitable
and
good
Offices
to
other
Men
,
either
by
Alms
,
by
giving
,
or
but
lending
Money
to
the
Poor
,
or
by
visiting
and
refreshing
the
Sick
,
or
releasing
the
Prisoners
,
or
instructing
the
Ignorant
,
resolving
the
Doubtful
,
perswading
the
Obstinate
,
rectifying
the
Mistaken
,
counselling
the
Un-or
Ill-advised
,
admonishing
the
Rash
,
confirming
the
Wavering
,
comforting
the
Mourner
,
and
the
like
;
I
shall
henceforth
narrowly
watch
every
opportunity
of
promoting
any
Man's
Happiness
;
I
shall
not
be
slack
or
backward
to
do
him
all
the
good
I
can
.
Thus
a
double
proportion
of
Industry
in
doing
that
Good
which
was
before
omitted
,
is
a
very
genuine
Off-spring
of
Repentance
;
indeed
it
is
inseparable
from
it
:
For
who
can
doubt
but
that
he
who
is
heartily
grieved
that
he
has
neglected
to
pay
his
Devotions
to
God
,
to
be
kind
and
good
to
his
Neighbour
,
to
be
wise
and
provident
for
himself
,
must
take
up
firm
resolutions
to
neglect
no
Season
wherein
he
can
do
these
things
?
nay
,
by
how
much
the
more
he
has
before
omitted
them
,
he
looks
on
himself
so
much
the
more
obliged
to
do
them
now
.
I
,
says
he
,
have
stood
all
the
day
idle
,
even
to
the
Eleventh
Hour
,
it
now
behoves
me
to
croud
my
whole
Life
into
the
little
remainder
of
it
,
that
one
Hour
which
is
yet
to
come
,
that
so
I
may
have
finish'd
my
Work
before
the
time
of
Retribution
,
that
if
it
be
possible
,
I
may
do
the
business
of
a
whole
Life
in
this
little
part
of
it
.
I
conclude
this
particular
with
those
Expressions
of
David
,
Psal
.
119.60
.
I
made
haste
,
and
delay'd
not
,
to
keep
thy
Commandments
,
and
v.
30.
I
will
run
the
way
of
thy
Commandments
;
by
which
,
and
by
many
other
such
like
,
he
shews
his
earnestness
and
diligence
in
this
.
And
with
the
instance
of
this
in
St.
Paul
,
who
because
it
was
long
before
his
Conversion
,
and
because
he
had
done
much
Evil
,
as
well
as
left
undone
much
Good
,
he
therefore
so
afterward
abounded
in
the
Work
of
the
Lord
,
that
he
came
not
behind
the
very
chief
of
the
Apostles
;
But
indeed
,
as
the
Story
relates
,
he
out-strip'd
them
all
.
VI
.
6.
Watchfulness
against
Relapses
.
The
Man
who
indeed
repents
,
will
be
very
fearful
and
watchful
,
lest
he
turn
again
to
Folly
,
and
relapse
into
his
former
Wickedness
;
or
,
lest
he
be
again
ensnared
in
any
kind
of
Sin
:
He
has
already
felt
the
smart
of
it
,
has
seen
the
danger
which
he
was
in
,
and
which
,
by
the
Mercy
of
God
he
hopes
he
has
escaped
:
He
cannot
be
brought
to
consent
to
the
Repetition
of
those
Wickednesses
which
have
already
been
so
mischievous
,
and
had
well
nigh
destroy'd
him
.
It
well
becomes
a
Penitent
to
flee
from
all
kinds
of
Sin
at
first
sight
,
carefully
to
avoid
all
occasions
,
and
to
be
shy
of
any
appearances
of
it
▪
As
it
is
to
be
expected
,
that
he
who
has
been
newly
plucked
out
of
the
Fire
or
Water
,
should
not
again
run
into
them
,
nor
make
too
near
approaches
towards
them
:
Brute
Beasts
themselves
will
not
come
near
those
Traps
and
Gins
which
they
have
narrowly
escaped
;
and
surely
,
when
the
Penitent
is
sollicited
to
commit
the
same
Sins
of
which
he
has
repented
,
he
will
reject
the
first
motions
with
Abhorrency
and
Scorn
,
and
say
,
Non
tanti
emam
paenitere
,
I
will
not
do
again
what
I
must
again
undo
;
I
will
not
return
to
that
Folly
and
Wickedness
any
more
,
which
I
have
bewail'd
so
much
;
I
will
not
do
that
which
I
truly
hate
.
If
he
has
formerly
sinn'd
by
excessive
Eating
and
Drinking
:
he
will
,
when
hereafter
he
comes
to
a
Feast
,
put
the
Knife
to
his
Throat
,
as
the
Wise-man
does
counsel
;
and
he
will
not
look
upon
the
Wine
when
it
sparkles
in
the
Glass
.
If
Business
engages
him
into
that
Company
,
in
which
he
formerly
sinn'd
in
this
or
in
any
other
kind
;
he
will
set
a
guard
over
himself
,
that
he
be
not
again
entrapped
,
and
will
withdraw
himself
from
that
Temptation
the
first
opportunity
.
If
his
Discourse
has
drawn
him
into
Sin
,
and
multitude
of
Words
has
betray'd
him
to
Vanity
or
Lying
;
if
Debating
and
Disputing
has
excited
his
Passion
,
and
engaged
him
in
uncharitable
Quarrels
and
Contentions
;
If
Ribaldry
,
and
Obscene
Foolish
Talk
;
If
Scurrility
and
Reviling
has
been
his
Sin
:
he
will
thence-forward
set
a
Watch
over
his
Mouth
,
and
keep
the
Door
of
his
Lips
that
he
offend
not
with
his
Tongue
:
He
will
be
observant
of
every
thing
that
may
be
an
occasion
of
his
repetition
of
such
Sins
.
Indeed
it
well
becomes
that
Man
who
makes
profession
to
have
Repented
,
That
he
take
heed
unto
all
his
ways
;
that
he
offend
not
in
any
kind
;
that
he
do
no
Iniquity
:
But
he
who
returns
with
the
Dog
to
his
Vomit
;
with
the
Sow
that
was
washed
,
to
her
wallowing
in
the
Mire
;
he
shews
hereby
the
Vanity
,
the
Insincerity
of
his
Repentance
;
and
that
he
does
but
abuse
others
,
and
impose
on
himself
,
and
mock
God
,
whilst
he
makes
a
shew
of
hating
and
being
sorry
for
having
done
that
Sin
,
which
again
,
not
by
surprize
and
incognitancy
,
but
of
choice
,
and
most
voluntarily
he
consents
to
repeat
.
VII
.
7.
A
heedful
regard
to
a
Man's
ways
.
We
may
reckon
another
Fruit
of
Repentance
to
be
this
;
a
most
diligent
observance
of
,
a
most
heedful
regard
to
a
Man's
ways
.
However
he
might
in
the
days
of
his
vanity
and
inconsideration
,
in
the
time
of
his
Impenitency
have
lived
carelesly
,
never
thinking
either
what
or
why
he
acted
:
It
is
not
so
now
,
he
cannot
go
on
at
that
Rate
any
longer
.
For
he
has
got
other
Opinions
of
Sin
and
of
Vertue
than
he
formerly
had
;
he
does
not
,
as
he
once
did
,
make
a
mock
or
sport
of
Disobedience
to
the
Laws
of
Heaven
;
but
he
looks
on
this
as
the
worst
Evil
in
it self
,
and
as
the
cause
of
all
other
Evil
that
befals
him
:
Nor
does
he
retain
those
low
and
undervaluing
thoughts
of
Vertue
which
he
formerly
had
,
but
is
convinced
of
the
necessity
,
and
of
the
excellency
of
Holiness
.
He
sees
of
what
moment
Actions
are
,
and
how
much
does
depend
upon
them
;
viz.
no
less
than
his
own
Everlasting
Happiness
and
Misery
.
Now
this
one
Consideration
,
which
is
inseparable
from
Repentance
,
cannot
but
awaken
him
to
a
serious
regard
to
what
he
does
.
For
,
thinks
he
with
himself
,
Is
my
Life
of
such
vast
consequence
?
shall
it
be
with
me
hereafter
according
as
my
Works
are
here
?
If
I
continue
to
do
well
,
shall
I
be
Happy
for
ever
?
If
I
do
otherwise
,
shall
I
be
everlastingly
Miserable
?
then
it
most
highly
concerns
me
to
look
to
my
ways
.
If
I
do
think
that
Sin
will
bring
with
it
a
great
deal
of
shame
and
sorrow
,
of
bitter
remorse
and
regret
at
present
,
as
well
as
that
it
will
be
followed
with
endless
Wo
;
(
And
thus
I
do
think
,
if
I
Repent
)
I
have
reason
to
take
heed
to
my
ways
,
that
I
offend
not
.
And
,
if
I
be
perswaded
that
an
holy
good
Life
,
will
afford
me
great
satisfaction
at
present
;
and
also
give
me
a
sure
Title
to
Everlasting
Happiness
in
the
future
state
(
which
is
the
belief
of
every
true
Penitent
)
how
shall
I
not
make
it
my
business
to
practise
Vertue
?
that
is
,
He
who
thinks
Vertue
and
Holiness
the
best
thing
in
the
World
,
and
Sin
and
Wickedness
the
worst
(
as
every
Repenting
Sinner
does
,
)
He
will
(
if
he
act
agreeably
to
his
own
Sense
)
not
only
use
some
Care
,
but
make
it
his
chief
Care
and
Study
,
his
principal
Business
to
avoid
Evil
,
and
to
do
Good
:
I
will
a
little
describe
how
careful
he
will
be
.
He
will
observe
himself
in
all
that
he
does
,
not
only
his
Words
and
Works
which
are
in
other
Men's
view
;
but
his
very
Thoughts
and
Affections
,
the
inward
motions
of
his
Soul
shall
be
set
before
him
.
He
will
endeavour
not
to
have
any
ill
Thoughts
and
Desires
,
as
well
as
not
to
speak
any
ill
Words
,
or
do
any
bad
Actions
.
For
it
is
not
an
external
and
out-side
Reformation
only
that
he
intends
,
but
a
renewal
in
the
Spirit
of
his
Mind
also
.
And
this
regard
to
all
his
Ways
is
no
more
than
what
at
first
sight
appears
fit
and
behoveful
for
the
true
Penitent
,
who
is
sensible
of
the
great
evil
that
is
in
all
Sin
whatsoever
.
To
be
more
particular
;
He
will
in
the
Morning
bethink
him
what
Good
he
shall
have
the
opportunity
of
doing
;
and
what
Evil
he
is
likely
to
be
tempted
to
;
and
foreseeing
both
,
he
will
forecast
how
he
may
do
the
Good
,
and
avoid
the
Sin
:
If
he
can
escape
it
,
he
will
not
come
under
the
Temptation
;
but
if
he
cannot
do
that
,
he
will
fore-arm
himself
with
wise
Thoughts
and
good
Resolutions
,
whereby
he
may
be
enabled
to
withstand
it
.
For
instance
,
He
considers
whether
he
shall
not
by
doing
his
Duty
,
by
his
lawful
and
necessary
Business
,
be
engaged
in
Company
,
perhaps
such
as
are
Wicked
and
Atheistick
,
(
which
cannot
well
be
avoided
in
this
our
Age
;
)
he
foresees
that
they
will
be
at
least
insinuating
,
if
not
openly
avouching
,
their
foolish
and
false
Conceits
;
and
by
an
Impudence
that
is
surprising
,
(
and
so
must
pass
for
Wit
,
because
it
is
unexpected
,
and
mad
,
and
bold
)
they
will
be
defending
their
Extravagancies
,
they
will
undertake
the
Patronage
of
Vice
,
and
expose
Vertue
;
and
whatever
want
of
Wit
,
or
of
Reason
,
of
Learning
,
or
of
Civility
may
be
in
their
Discourse
,
it
shall
be
made
up
with
Oaths
and
Blasphemies
,
with
Obscene
,
or
Scurrilous
Talk
,
with
Noise
and
Laughter
.
If
it
be
his
hard
hap
that
he
must
be
engaged
in
such
unpleasing
,
such
dangerous
Company
,
he
thinks
how
he
should
behave
himself
so
as
to
do
his
Duty
,
so
as
to
keep
himself
from
any
way
abetting
,
or
of
giving
Countenance
to
such
Wickedness
;
yea
,
so
as
to
oppose
and
hinder
it
as
much
as
in
him
lies
:
He
will
think
whether
it
be
better
for
him
to
confront
such
Discourses
,
or
to
divert
them
;
or
,
by
his
not
dull
and
cowardly
,
but
advised
and
seasonable
Silence
to
discountenance
and
check
them
,
i.e.
e
.
He
will
take
care
before-hand
so
to
secure
himself
,
that
he
may
not
be
made
accessory
to
the
Sins
of
that
Company
in
which
he
is
;
and
that
he
may
appear
in
the
Cause
of
God
,
and
on
the
behalf
of
Goodness
,
against
those
who
oppose
them
.
Thus
we
may
suppose
the
Penitent
to
express
his
Care
in
this
instance
;
and
thus
he
will
do
in
all
others
.
Every
Morning
he
will
consider
what
Actions
he
shall
have
the
greatest
inducements
to
do
that
Day
;
and
withal
,
how
he
may
avoid
the
Evil
,
and
do
the
Good
.
—
Nor
is
this
Care
only
with
him
then
,
but
it
accompanies
him
out
of
his
Closet
into
his
Shop
,
to
his
Business
,
to
his
Diversion
or
Company
;
and
warns
him
of
the
Evil
to
which
he
may
be
tempted
;
or
,
of
the
Good
which
he
may
be
in
danger
to
neglect
.
What
he
could
not
foresee
,
he
now
observes
,
and
as
well
as
he
can
on
every
sudden
emergency
he
thinks
what
he
should
do
.
He
minds
what
he
does
;
and
will
say
within
himself
,
Is
not
this
Action
foolish
and
wicked
?
Is
it
good
and
vertuous
?
He
cannot
rush
on
it
at
adventures
,
and
put
it
to
the
hazard
,
that
is
,
be
indifferent
whether
it
be
good
or
bad
.
Nor
is
this
all
the
Care
he
has
of
his
Actions
;
but
afterwards
he
looks
back
on
them
,
considers
whether
he
have
the
same
sense
of
them
now
which
he
had
afore
,
and
when
he
did
them
.
And
if
he
sees
upon
this
Review
,
that
he
has
done
amiss
,
that
he
has
offended
in
the
matter
,
or
fail'd
in
the
manner
of
his
Actions
;
he
will
be
careful
to
repair
the
decays
of
his
Soul
,
which
by
such
Miscarriages
are
wrought
.
He
will
reinforce
himself
by
through
Consideration
and
renewed
Resolution
,
making
earnest
Prayer
unto
God
that
he
would
forgive
what
is
past
,
and
assist
him
to
make
better
resistance
against
Sin
;
that
so
he
may
be
more
able
and
willing
to
do
what
becomes
him
;
that
when
he
shall
again
have
such
an
other
opportunity
of
doing
good
,
he
may
be
so
wise
as
to
use
it
;
or
,
when
he
shall
fall
into
the
same
Temptations
to
Sin
,
he
may
acquit
himself
better
.
Such
is
the
observance
of
himself
and
ways
which
the
true
Penitent
will
have
;
and
let
no
Man
think
this
a
vain
anxiety
,
a
needless
thoughtfulness
and
scrupulosity
.
There
is
indeed
such
a
thing
as
that
,
to
which
weak
Minds
are
subject
through
gross
Ignorance
and
Mistake
,
Passion
and
Prejudice
,
Unreasonableness
and
Superstition
:
But
this
is
of
a
very
different
nature
from
that
which
I
am
now
speaking
of
.
That
which
I
here
urge
,
does
certainly
befit
and
become
every
one
that
professes
to
amend
his
Ways
;
thus
to
take
heed
to
them
;
to
observe
them
diligently
;
to
keep
his
Heart
,
and
that
above
all
other
keepings
,
is
the
Counsel
that
is
given
by
David
and
Solomon
;
and
is
taken
by
every
good
honest
Man
;
We
cannot
suppose
the
Penitent
to
be
real
in
his
Profession
if
he
be
not
thus
solicitously
careful
.
VIII
.
8.
Pressing
hard
after
Perfection
.
It
well
becomes
the
true
Penitent
to
press
hard
after
Perfection
.
The
Opinions
which
he
has
of
Vertue
and
of
Sin
,
and
the
great
Love
and
Hatred
with
which
he
is
affected
towards
them
,
will
almost
necessarily
engage
him
to
this
.
How
incongruous
,
how
inconsistent
would
it
be
with
the
love
of
Vertue
,
above
all
things
,
to
sit
down
satisfied
in
some
low
degrees
,
some
little
imperfect
beginnings
of
it
?
Or
,
with
what
face
can
any
one
pretend
to
hate
Sin
,
and
yet
be
pleased
;
tho
he
feel
himself
inclined
to
it
,
be
overcome
by
it
,
and
act
it
with
good
liking
?
such
Professions
are
confuted
by
his
Practice
.
Certainly
whosoever
looks
on
Sin
as
the
worst
of
Evils
,
and
is
affected
to
it
with
such
an
hatred
,
as
the
apprehension
of
it
will
naturally
excite
;
he
will
not
rest
in
this
,
that
he
has
cleansed
his
Life
of
all
outward
and
open
Wickedness
,
unless
he
also
be
cleansed
from
his
secret
Sins
;
he
will
go
on
to
wash
his
Heart
from
impurities
,
as
the
Prophet
expresses
it
,
he
will
forsake
his
unrighteous
thoughts
,
as
well
as
his
evil
ways
:
He
will
endeavour
to
rid
himself
of
all
vicious
Passions
,
of
all
unnatural
and
unreasonable
Appetites
,
of
all
foolish
Discoursings
,
and
vain
Imaginations
;
that
is
,
of
all
Folly
and
Vice
that
is
transacted
in
and
by
the
Soul
it self
,
as
well
as
of
that
which
appears
in
our
Conversation
with
,
and
carriage
towards
others
;
He
will
purify
himself
from
all
filthiness
of
Flesh
and
Spirit
.
For
if
he
do
indeed
apprehend
Sin
,
when
it
is
acted
,
to
be
so
dangerous
and
deadly
an
Evil
,
he
cannot
but
hate
and
fear
it
,
before
it
come
to
Perfection
;
he
will
surely
crush
the
very
Eggs
of
this
Cockatrice
,
and
will
prevent
the
very
beginnings
of
that
which
at
the
end
will
be
so
bitter
.
Besides
,
he
looks
on
Sin
as
pernicious
to
himself
(
tho
not
to
the
World
)
where
it
is
approved
and
wished
,
as
where
it
is
practised
;
that
if
he
be
in
his
heart
an
Adulterer
,
it
will
as
certainly
ruin
him
as
if
he
went
to
a
forbidden
Bed
;
that
if
he
Covet
other
Men's
Goods
,
't
is
as
vicious
in
him
,
as
if
he
had
forced
them
from
,
or
cozen'd
them
of
them
;
and
therefore
he
will
be
as
careful
to
clear
himself
of
the
inward
affection
as
of
the
outward
action
.
For
he
knows
that
there
is
nothing
within
him
but
what
is
open
to
the
sight
of
God
;
and
that
the
Secrets
of
Men's
Hearts
shall
be
judged
,
as
well
as
their
external
Works
;
and
that
they
shall
be
condemned
for
their
secret
and
spiritual
,
as
well
as
for
their
outward
and
publick
Sins
.
Such
Considerations
,
(
which
every
one
who
truly
Repents
has
)
will
not
let
him
be
quiet
,
whilst
he
retains
love
or
liking
for
any
Sin
.
Nay
,
tho
he
fall
under
Temptation
by
meer
surprise
;
tho
Sin
stay
in
the
very
first
motions
,
and
no
consent
be
procured
;
yet
this
is
his
Burden
,
he
complains
to
the
Father
of
Spirits
that
it
is
thus
with
him
;
and
finding
himself
insufficient
to
prevent
surprizes
,
or
to
hinder
first
motions
to
Sin
,
he
begs
the
help
of
the
Divine
Grace
.
And
on
the
other
hand
,
such
is
his
Value
and
love
for
Vertue
,
that
he
can
by
no
means
take
up
either
with
some
particular
Vertues
,
or
with
the
beginnings
of
,
dispositions
to
,
and
resolutions
for
all
Vertue
.
He
who
knows
the
necessity
of
all
,
can't
be
content
with
some
;
and
he
who
understands
the
indispensible
Obligations
every
Man
is
under
to
do
good
Works
,
will
not
be
satisfied
that
he
is
vertuously
disposed
,
or
well
resolved
;
or
,
that
he
has
begun
to
do
well
;
but
is
restless
till
his
Dispositions
issue
in
Action
,
till
his
good
Resolutions
go
forth
into
good
Works
.
Nor
is
he
at
ease
because
he
has
done
some
Actions
well
,
unless
he
also
continue
in
well-doing
,
unless
his
Practice
and
Life
be
good
;
Nor
,
tho
he
knows
he
is
sincerely
good
,
is
he
pleas'd
whilst
he
sees
himself
so
far
short
of
Perfection
;
so
long
as
he
feels
in
himself
any
remainders
of
Sin
,
any
defects
of
Goodness
,
he
is
restless
,
and
so
will
continue
till
he
has
attain'd
the
utmost
Perfection
of
which
he
is
capable
.
Sincerity
,
tho
it
afford
ground
to
hope
that
his
Sins
are
pardoned
,
and
so
gives
ease
to
his
Conscience
;
yet
it
does
not
set
bounds
to
his
Vertues
;
but
that
satisfaction
which
he
has
already
received
from
some
good
Dispositions
and
Purposes
,
and
some
vertuous
tho
imperfect
Performances
,
engages
him
to
go
on
to
be
,
and
do
better
:
For
,
he
says
with
himself
,
if
the
first
Fruits
cause
such
Pleasure
,
what
will
the
Joy
of
the
Harvest
be
?
If
I
have
so
much
Satisfaction
in
the
beginnings
and
first
essays
of
Vertue
,
what
unspeakable
Delights
shall
I
have
in
its
Perfection
?
If
God
give
such
ample
Rewards
to
such
defective
Performances
,
what
Recompence
will
he
bestow
on
a
more
adult
and
compleat
Goodness
?
And
thus
he
is
pushed
on
,
that
he
can
never
rest
till
he
has
attain'd
to
the
highest
Pitch
,
the
most
accomplish'd
Vertue
of
which
he
is
capable
.
This
then
is
the
guise
of
the
true
Penitent
,
he
follows
hard
after
Perfection
,
does
not
stint
himself
to
any
degrees
,
but
aims
to
perfect
Holiness
in
the
Fear
of
God
,
to
grow
up
into
the
Head
in
all
things
;
nothing
less
will
serve
him
than
to
be
as
good
as
he
can
be
:
so
long
as
his
Mind
will
shew
him
his
failures
,
he
cannot
desist
till
he
has
mended
all
that
is
amiss
;
till
his
Soul
has
out-grown
all
its
weaknesses
,
till
he
comes
to
a
firm
state
of
perfect
Health
.
And
how
should
it
be
otherwise
?
since
,
as
has
been
said
,
he
is
both
by
his
own
Sense
and
Reason
,
and
by
the
Discourses
of
other
Men
,
and
especially
by
the
Holy
Oracles
of
Heaven
so
fully
assured
of
the
transendent
Goodness
of
an
holy
Life
;
he
has
tasted
so
much
of
the
Pleasures
that
accompany
every
,
though
imperfectly
good
Action
;
and
is
so
well
perswaded
concerning
the
glorious
Rewards
which
follow
a
vertuous
Course
,
that
he
cannot
but
think
the
more
the
better
.
For
if
the
little
imperfect
Goodness
which
he
has
,
does
yield
so
much
Pleasure
and
Peace
,
what
thinks
he
,
and
how
great
will
that
Bliss
be
,
which
will
be
consequent
upon
a
more
consummate
Goodness
?
Add
to
this
,
that
he
who
does
hate
,
and
is
troubled
for
,
and
ashamed
of
his
Sin
,
and
sensible
of
the
Mischief
which
it
does
,
he
thinks
he
can
never
be
at
distance
,
and
safe
enough
from
it
:
and
therefore
will
himself
examine
narrowly
,
and
with
David
desire
God
to
search
him
,
if
there
be
any
Way
of
Wickedness
in
him
,
and
to
lead
him
in
the
Way
everlasting
.
Psal
.
139.
v.
23
,
24.
And
Psal
.
19.12
.
Cleanse
thou
me
from
my
secret
Faults
:
Or
,
with
Job
34.32
.
That
which
I
see
not
,
teach
thou
me
;
and
if
I
have
done
Iniquity
,
I
will
do
so
no
more
.
All
this
is
natural
,
and
becoming
the
Penitent
.
But
how
ill
does
it
beseem
him
to
say
with
himself
thus
;
I
am
as
good
as
I
care
to
be
?
I
am
sincere
,
and
why
should
I
seek
after
any
more
,
for
that
will
be
sufficient
to
save
me
?
Therefore
,
Soul
,
take
thine
ease
,
especially
since
thou
canst
not
arise
to
Perfection
,
satisfie
thy self
with
thy
Sincerity
,
and
do
thus
the
rather
,
since
either
thine
Attempts
after
more
Holiness
,
or
thine
attaining
to
it
,
may
be
both
pernicious
to
thee
—
And
therefore
Solomon
has
wisely
cautioned
,
Not
to
be
over-righteous
:
For
,
saies
he
,
Why
shouldst
thou
die
before
thy
Time
?
implying
,
That
this
is
the
Way
to
Death
.
Not
now
to
shew
the
ill
Reasoning
of
this
Discourse
;
it
is
certainly
very
unsutable
to
a
repenting
Sinner
to
set
bounds
to
his
Change
,
and
say
,
Thus
far
I
will
reform
,
and
no
farther
.
Nay
,
how
is
it
possible
?
Where
will
he
stop
?
For
if
he
hate
all
Sin
,
how
can
he
but
endeavour
to
rid
himself
of
all
Sin
?
If
it
be
answered
,
No
Sincerity
without
continual
Endeavours
after
Perfection
.
That
he
will
stay
at
Sincerity
.
To
this
I
answer
,
1.
If
by
Sincerity
be
meant
Heartiness
(
as
that
Word
seems
to
import
,
and
is
in
common
use
opposed
to
Hypocrisie
)
then
the
Sense
is
,
that
so
soon
as
a
Man
finds
himself
generally
affected
towards
Goodness
,
or
resolved
against
Sin
,
he
will
rest
satisfied
in
this
;
not
considering
,
that
few
Men
but
one
Time
or
other
,
have
their
Hearts
set
against
Sin
in
general
,
and
some
Sins
in
particular
,
and
are
disposed
towards
Vertue
,
and
it
may
be
,
resolved
on
it
.
But
what
Degree
of
our
Affection
,
how
much
of
the
Heart
is
required
to
denominate
a
Man
sincere
,
can
no
Way
be
known
better
than
by
the
Effects
;
and
of
all
the
Effects
that
are
wrought
by
it
,
none
does
more
surely
evince
it
,
than
going
on
toward
Perfection
.
For
if
a
Man
be
hearty
in
his
Endeavours
to
amend
his
Life
,
he
will
do
better
than
he
has
done
:
And
if
he
do
so
,
this
will
leave
a
Disposition
behind
it
still
to
do
the
same
;
and
this
Exercise
will
necessarily
improve
him
,
that
by
doing
some
Good
,
he
is
inclined
to
do
more
;
and
the
more
Good
he
does
,
the
more
he
is
disposed
to
do
,
and
the
more
he
will
do
.
For
a
sincere
Endeavour
of
Amendment
is
a
continual
Endeavour
to
be
as
good
as
we
can
,
that
is
,
still
to
grow
better
.
From
hence
it
appears
,
that
Sincery
does
imply
in
the
very
Notion
of
it
,
a
Tendency
towards
Perfection
at
least
,
that
this
is
inseparable
from
that
Heartiness
or
Sincerity
,
which
does
denominate
a
Man
a
real
Penitent
.
2.
How
is
it
possible
that
he
should
be
heartily
perswaded
of
the
Evil
of
all
Sin
,
and
that
he
hates
it
,
who
yet
does
not
constantly
endeavour
to
purifie
himself
from
all
Sn
?
Or
,
that
he
should
think
well
of
,
and
love
all
Vertue
,
who
yet
does
not
follow
after
all
Vertue
?
And
if
he
does
aim
at
it
,
he
is
then
endeavouring
after
Perfection
.
So
that
whoever
pretends
to
stay
at
Sincerity
,
he
talks
ignorantly
;
he
speaks
of
that
which
cannot
be
.
For
Sincerity
it self
signifies
a
Man
in
Motion
and
Exercise
,
and
so
in
a
Tendency
towards
the
Perfection
of
that
Vertue
which
he
now
practises
.
3.
Unless
he
do
go
forward
,
though
he
were
once
sincere
,
he
cannot
continue
long
so
.
For
that
inward
Affection
cannot
be
continued
without
sutable
Exercise
,
and
without
those
Effects
which
are
conformable
to
it
.
If
I
aim
at
Perfection
,
I
shall
go
on
to
reform
,
and
by
this
Means
I
shall
become
more
earnest
and
hearty
:
whereas
if
I
design
to
be
no
better
than
I
am
,
I
shall
not
actuate
my
Habit
,
nor
intend
my
Affection
,
but
lose
the
good
Disposition
which
I
have
,
which
as
it
is
increased
by
sutable
Practice
,
so
't
is
lessen'd
and
lost
for
want
of
it
.
This
excursion
may
suffice
for
Removal
of
that
Objection
,
that
a
true
Penitent
may
stick
at
Sincerity
:
To
go
on
to
Perfection
,
is
as
inseparable
from
true
Repentance
,
as
any
Thing
which
I
have
named
,
and
does
as
well
become
the
Penitent
.
To
conclude
then
this
Particular
:
Let
none
say
,
Soul
,
take
thy
Rest
,
thou
art
good
enough
.
Let
us
not
so
please
and
applaud
our selves
in
the
Goodness
which
we
may
have
attained
above
many
other
Men
;
saying
as
the
Pharisee
,
God
,
I
thank
thee
,
&c.
I
do
thus
and
thus
;
I
pray
,
read
Scripture
,
frequent
the
Church
;
I
am
no
prophane
Swearer
,
no
Drunkard
,
nor
Adulterer
.
—
Let
us
not
be
contented
that
we
are
better
than
we
once
were
;
—
but
forgetting
the
Things
that
are
behind
,
let
us
press
forward
towards
the
Mark
for
the
Prize
.
Let
us
say
with
St.
Paul
,
We
are
not
yet
perfect
,
but
we
follow
after
,
if
that
we
may
apprehend
that
for
which
we
are
apprehended
of
Christ
Jesus
.
Phil
.
3.12
.
The
last
Fruits
of
Repentance
which
I
shall
mention
,
relate
to
our
Affection
,
9.
Due
Affection
and
Deportment
towords
other
Men
:
As
,
and
Deportment
towards
other
Men
.
I
shall
instance
in
Three
.
1.
1.
Declining
the
Society
of
the
bad
,
and
associating
most
willingly
with
the
good
.
A
Dislike
and
utter
Abhorrence
of
the
vicious
sinful
Practices
of
the
Wicked
,
and
consequently
an
Unwillingness
to
be
in
their
Company
;
and
on
the
contrary
,
a
Delight
in
the
Life
and
Temper
of
good
Men
,
—
and
most
willingly
associating
with
them
.
It
is
oft
observ'd
,
that
Men
dislike
those
Vices
in
others
,
which
yet
they
are
pleased
with
in
themselves
:
But
whosoever
does
,
indeed
,
hate
Sin
with
the
Hatred
of
Repentance
,
he
dislikes
it
both
in
himself
and
others
;
and
he
that
is
heartily
displeased
with
it
in
himself
,
cannot
like
it
in
other
Men
:
He
hates
all
Sin
whatsoever
,
and
wheresoever
he
sees
it
.
Although
he
have
otherwise
never
so
great
a
Love
,
Value
,
or
Honour
for
any
Man's
Person
,
yet
this
cannot
reconcile
him
to
a
good
liking
of
his
vicious
and
sinful
Practices
:
he
rather
hates
them
so
much
the
more
,
in
that
he
is
sensible
how
they
will
corrupt
and
destroy
all
that
Excellency
with
which
they
are
:
We
despise
and
undervalue
a
Fly
every
where
,
but
we
abominate
it
in
a
Box
of
precious
Ointment
,
because
it
will
corrupt
,
and
cause
it
to
stink
.
I
do
not
say
,
That
the
Penitent
will
undervalue
or
dislike
all
that
Good
,
which
is
too
often
found
with
vicious
Practices
,
and
corrupt
Discourses
.
—
He
may
love
the
Wit
,
and
the
Humour
,
the
Freedom
,
and
Pleasantness
,
the
Gentileness
and
Civility
,
which
Debauchees
may
have
in
their
Converse
.
But
this
,
notwithstanding
,
if
their
talk
be
prophane
and
atheistick
,
if
obscene
and
filthy
,
if
reviling
and
scurrilous
,
if
it
be
Blasphemy
against
God
and
Goodness
;
or
Slander
and
Abuse
of
his
Neighbour
,
or
in
any
Kind
whatever
,
vicious
:
he
will
,
in
all
decent
Ways
he
can
,
shun
such
Company
;
and
rather
chuse
to
want
the
Wit
and
Mirth
,
than
to
have
the
Sin
and
Folly
of
it
.
The
Love
he
has
to
the
Name
and
Honour
of
God
is
such
,
that
he
cannot
endure
to
hear
it
profanely
prostituted
to
vouch
Lies
,
to
authorize
Rashness
and
Folly
,
and
Non-sense
.
He
can
take
no
Pleasure
in
that
Company
where
he
sees
the
holy
and
eternal
Laws
of
Heaven
openly
and
audaciously
violated
;
where
Temperance
and
Modesty
,
Religion
towards
God
,
and
Good-will
to
Men
;
where
wise
,
and
manly
,
and
useful
Discourse
are
shut
out
.
And
how
is
it
possible
that
he
should
be
pleased
,
when
,
it
may
be
,
what
he
sees
in
other
Men
,
now
calls
to
Mind
his
own
former
Practice
,
and
so
unskins
the
Wound
,
that
it
bleeds
afresh
?
He
remembers
how
impiously
,
or
how
uncharitably
,
or
foolishly
himself
has
sometimes
talked
,
and
this
causes
a
new
Shame
and
Sorrow
.
Besides
,
he
cannot
but
be
sorely
troubled
to
think
of
the
Miseries
which
these
Men
are
bringing
on
themselves
:
They
are
but
filling
up
the
Measure
of
their
Sins
.
—
And
alas
!
before
much
Time
pass
,
the
Vengeance
of
God
,
whom
these
Men
thus
defie
and
railly
,
will
smoke
against
them
,
and
consume
them
.
—
And
this
can
be
no
pleasant
Prospect
,
which
the
Vices
and
Follies
of
ill
Company
gives
the
good
Man
.
But
on
this
Account
also
his
righteous
Soul
must
be
vexed
with
their
corrupt
Manners
,
because
he
sees
that
these
are
but
plucking
up
the
Flood-gates
,
and
letting
in
all
the
terrible
Woes
which
are
denounced
by
God
,
and
fear'd
by
the
Wicked
themselves
.
Thus
the
Unpleasantness
of
it
makes
the
good
Man
avoid
the
Company
of
the
Wicked
.
Farther
,
he
will
do
this
,
because
he
is
no
Way
further'd
in
,
but
rather
hindered
from
the
Design
at
which
he
aims
.
His
Business
is
to
be
,
and
to
do
good
,
which
will
be
very
much
cross'd
by
keeping
bad
Company
;
for
there
Vertue
will
be
defam'd
openly
,
or
slily
disparaged
,
and
Vice
will
be
set
off
with
all
Advantage
.
Besides
,
some
of
these
Factors
for
Hell
will
lay
Snares
to
catch
the
Unwary
:
so
that
it
must
be
very
dangerous
for
them
,
if
they
be
of
unsteady
Resolutions
,
or
be
not
confirm'd
by
long
Practice
,
to
accompany
with
practised
and
resolved
Sinners
.
It
is
ten
to
one
but
they
will
be
set
back
in
their
Way
,
that
they
will
be
enticed
by
Sinners
,
at
least
,
that
their
Reason
will
be
baffled
;
that
some
ready
Wit
shall
talk
more
acceptably
,
than
one
of
more
deeper
and
more
considered
Thoughts
:
And
that
the
Company
will
give
the
Cause
to
him
that
talks
most
dextrously
,
confidently
and
freely
,
and
most
agreeably
to
their
own
Humour
and
Design
.
And
what
a
mischievous
Effect
may
this
have
upon
the
unsetled
doubtful
Mind
?
Who
knows
but
he
may
give
up
the
Cause
which
he
was
not
able
to
manage
,
and
become
a
Proselyte
?
After
all
this
,
I
deny
not
,
but
a
wise
Man
confirm'd
in
Goodness
,
may
make
a
very
good
Use
of
ill
Company
whenever
he
falls
into
it
:
For
by
his
observing
the
Stratagems
of
Sin
,
and
the
Snares
of
the
Devil
,
whereby
evil
Men
are
caught
,
he
learns
the
Methods
whereby
they
are
to
be
recovered
;
by
his
knowing
the
Occasions
and
Causes
of
their
Diseases
,
he
becomes
skilful
to
cure
them
.
But
yet
he
cannot
but
be
very
cautious
and
circumspect
,
and
converse
with
them
in
great
Fear
:
For
he
knows
,
that
whosoever
touches
Pitch
,
shall
be
defiled
with
it
.
And
he
feels
himself
many
times
to
come
worse
out
of
bad
Company
.
And
therefore
if
he
see
himself
hindred
from
doing
that
Good
,
from
living
that
Life
which
he
has
resolved
upon
,
he
will
presently
free
himself
from
that
Incumbrance
,
and
cast
off
that
Weight
,
saying
with
David
,
Depart
from
me
,
ye
Wicked
,
for
I
will
keep
the
Commandments
of
my
God
;
i.e.
my
Designs
and
yours
are
quite
contrary
;
and
to
converse
with
you
,
will
but
stop
me
in
the
Way
in
which
I
am
going
.
This
is
the
Sense
of
every
one
that
is
in
good
earnest
on
the
Reformation
of
his
Life
.
This
is
one
part
of
his
Affection
and
Deportment
to
the
Wicked
.
But
to
the
good
and
vertuous
his
Carriage
is
quite
different
;
on
these
he
sets
a
high
Value
,
accounting
them
the
excellent
of
the
Earth
,
and
takes
great
Pleasure
in
their
Converse
.
Such
as
these
he
sees
are
of
the
same
Spirit
and
Temper
with
himself
,
carrying
on
the
same
Designs
,
and
walking
in
the
same
Ways
:
And
how
can
it
be
,
that
they
who
all
intend
one
and
the
same
Thing
,
and
who
are
so
like
to
one
another
,
should
not
love
each
other
?
And
then
the
Advantage
and
Benefit
which
they
receive
by
the
Conversation
of
good
Men
,
makes
them
value
and
desire
it
.
They
always
find
themselves
go
wiser
and
better
out
of
such
Company
,
than
they
came
into
it
.
Their
Discourse
,
their
Practice
,
their
very
Meen
and
Carriage
is
instructive
and
engaging
.
They
see
by
the
Conversation
of
good
Men
,
at
once
what
they
should
do
,
and
what
they
do
not
;
they
understand
their
own
Defects
and
Shortnesses
,
and
are
ashamed
to
be
left
so
far
behind
in
the
Ways
of
Vertue
.
They
are
also
encouraged
by
the
Attainments
of
others
,
who
are
of
like
Passions
and
Infirmities
with
themselves
,
to
strive
after
the
same
Perfections
of
Vertue
,
and
receive
Direction
what
Course
they
may
take
to
reach
it
.
One
Way
or
other
they
are
better'd
by
good
Company
;
either
by
their
wise
Discourse
,
or
friendly
Reproof
,
or
good
Exhortation
,
or
their
vertuous
Example
,
and
discreet
Behaviour
:
By
these
they
improve
their
own
Understandings
,
learn
to
regulate
their
Passions
,
to
guide
and
order
their
Speech
,
to
reform
their
Life
:
And
thus
feeling
themselves
set
forward
in
their
Way
to
Perfection
and
Happiness
by
such
Converse
,
they
cannot
but
esteem
and
love
it
,
and
take
pleasure
in
it
;
as
David
saies
,
Psalm
.
16.
All
their
Delight
is
in
God's
Saints
,
his
holy
Ones
that
are
in
the
Earth
;
i.e.
those
who
excel
in
Vertue
.
And
this
is
so
sure
an
Effect
of
,
and
so
inseparable
from
Men's
Conversion
from
Sin
to
God
,
that
St.
John
makes
it
the
Sign
of
spiritual
Life
,
1
John
3.16
.
By
this
,
saies
he
,
we
know
that
we
are
pass'd
from
Death
to
Life
,
because
we
love
the
Brethren
.
—
Nay
,
and
our
Saviour
saies
,
By
this
shall
all
Men
know
that
ye
are
my
Disciples
,
if
ye
love
one
another
:
John
13.35
.
From
these
Texts
it
appears
,
that
taking
pleasure
in
the
good
Lives
of
vertuous
Men
,
is
an
inseparable
Property
of
real
Goodness
,
and
an
Effect
and
Indication
of
true
Life
,
and
consequently
a
Fruit
meet
for
Repentance
.
2.
Another
Fruit
of
it
,
2
Zeal
to
●●serve
others
from
,
and
to
rescue
them
out
of
a
sinful
State
.
relating
to
our
Affection
and
Carriage
to
other
Men
,
is
a
zealous
Endeavour
to
preserve
other
Men
from
,
and
to
rescue
them
out
of
a
sinful
State
and
Practice
.
The
true
Penitent
has
a
lively
Sense
of
the
Misery
and
Danger
in
which
he
was
,
when
he
lived
in
Sin
:
Therefore
he
cannot
but
apprehend
and
compassionate
the
woful
Condition
of
all
wicked
Men
;
he
sees
them
going
in
the
Ways
that
directly
lead
to
Destruction
:
He
beholds
them
on
the
very
Precipice
,
throwing
themselves
headlong
into
everlasting
Wo
,
while
yet
so
foolish
are
they
for
the
most
part
,
they
never
think
of
what
they
are
doing
:
But
he
sees
,
and
sadly
bewails
their
sad
Case
,
to
this
Effect
;
I
my self
was
in
the
same
Condition
with
these
poor
Men
,
as
great
a
Sinner
as
,
it
may
be
,
I
know
any
,
and
in
as
desperate
Danger
;
and
now
that
I
am
escaped
through
the
Mercies
of
God
,
shall
I
not
shew
Mercy
to
other
Men
,
and
do
what
in
me
lies
to
save
them
,
as
God
of
his
unspeakable
Goodness
has
saved
me
?
Surely
if
he
have
any
Sense
of
the
Wretchedness
of
a
sinful
State
,
and
of
the
dreadful
Evils
consequent
upon
it
,
he
cannot
but
commiserate
all
those
that
are
in
it
.
And
if
he
have
any
Resentment
of
the
wonderful
Love
of
God
to
him
,
any
grateful
Remembrance
of
,
any
Joy
in
his
own
Deliverance
,
he
will
be
constrain'd
to
make
others
Partakers
of
the
same
Blessedness
with
himself
.
He
will
betake
himself
to
Prayer
,
and
intercede
with
God
on
their
behalf
,
that
that
Mercy
which
has
delivered
him
from
the
State
of
Sin
,
may
be
extended
unto
all
them
that
are
in
it
.
Nor
will
he
only
pray
for
them
,
but
likewise
follow
his
Prayers
with
Endeavours
,
and
do
what
he
can
for
their
Rescue
:
—
Where
he
has
Opportunity
,
and
where
he
himself
thinks
it
will
be
effectual
,
he
will
advise
,
reprove
,
exhort
,
and
take
all
likely
Ways
,
either
to
restrain
,
or
restore
them
from
Sin
.
If
he
have
Authority
over
any
,
as
a
Father
has
over
his
Children
,
as
a
Master
over
his
Servants
,
a
Prince
over
his
Subjects
,
a
Magistrate
,
a
legal
Officer
over
the
Commonalty
;
he
will
not
fail
to
exercise
that
,
if
by
it
he
can
withhold
them
,
over
whom
he
is
set
,
from
sinning
.
In
short
:
He
will
use
the
best
Methods
,
and
take
all
Opportunities
to
prevent
other
Men's
falling
into
Sin
,
or
to
recover
them
out
of
the
Snare
of
the
Devil
;
he
will
be
charitable
towards
them
,
and
zealous
to
bring
them
into
that
good
State
in
which
he
is
.
For
though
(
as
was
observed
under
the
former
Particular
)
he
have
an
utter
Abhorrence
of
the
vicious
Practices
of
wicked
Men
,
and
so
can
take
no
Pleasure
in
their
Company
:
Yet
this
hinders
not
,
but
that
he
has
great
Good-will
,
and
is
forward
to
do
them
all
good
Offices
,
and
consequently
this
(
which
is
the
best
,
and
most
necessary
of
all
others
)
to
save
them
from
their
Sins
.
Thus
,
though
we
be
not
pleased
with
the
Wounds
or
Bruises
of
a
Man
,
though
we
care
not
to
hear
the
Cries
which
Pain
extorts
,
nor
to
see
such
loathsome
Spectacles
as
Men
are
made
by
some
Distempers
;
yet
if
we
know
of
a
Medicine
that
is
likely
to
cure
them
,
we
shall
not
in
such
Case
fail
to
administer
it
.
Our
loathing
the
Disease
and
its
Effects
,
does
not
exclude
our
Charity
to
the
diseased
Person
:
No
more
inconsistent
is
the
Hatred
and
Abhorrence
of
Vice
with
our
Good-will
to
the
vicious
.
3.
3.
Patience
and
Gentleness
in
our
Dealing
with
others
.
The
last
of
those
Fruits
of
Repentance
which
respect
our
Disposition
and
Carriage
to
other
Men
,
is
Patience
and
Longsuffering
,
Meekness
and
Gentleness
in
our
Dealings
with
them
.
This
at
first
Sight
appears
the
almost
necessary
Effect
of
true
Repentance
.
For
the
real
Penitent
retains
a
lively
Sense
of
the
heinous
Offences
which
himself
has
committed
against
the
Divine
Majesty
,
and
of
the
Days
without
Number
that
the
great
God
bore
with
his
corrupt
Manners
,
and
spared
him
,
notwithstanding
his
repeated
Provocations
.
He
considers
how
accommodate
and
proper
those
Methods
were
,
by
which
God
attempted
his
Recovery
:
And
how
often
he
by
his
Perverseness
rendred
them
ineffectual
;
yet
such
was
the
Divine
Patience
,
that
it
did
not
give
him
over
;
it
was
unwearied
and
desisted
not
,
till
the
Design
of
Mercy
was
accomplished
on
him
;
i.e.
e
.
till
he
was
reclaimed
;
and
now
that
he
is
reclaimed
he
has
good
Hopes
that
his
Sins
are
pardoned
,
and
that
he
is
in
an
excellent
State
,
which
he
feels
in
part
.
Now
he
that
has
such
Thoughts
as
these
,
as
he
will
praise
and
adore
the
Long-suffering
of
God
towards
himself
,
so
he
will
endeavour
to
imitate
it
himself
,
and
be
to
other
Men
as
God
has
been
to
him
.
So
that
if
his
Brother
offend
against
him
,
tho
it
be
seventy
seven
Times
,
yet
if
he
turn
and
acknowledge
his
Offence
,
he
will
forgive
him
.
And
though
that
Injury
has
been
very
great
,
yet
he
considers
,
it
is
not
to
be
compared
with
the
Wrong
which
he
has
done
to
God
,
who
has
notwithstanding
pardoned
him
upon
his
Repentance
;
therefore
he
cannot
harbour
revengeful
Thoughts
against
his
offending
Brother
.
But
if
Anger
begin
to
rise
above
its
Banks
,
he
presently
asswages
it
with
this
Consideration
.
I
deserved
infinitely
worse
of
the
glorious
God
,
than
't
is
possible
for
any
Man
to
do
of
me
,
—
and
yet
behold
he
bore
with
me
a
long
time
,
and
at
last
upon
my
Repentance
he
forgave
me
.
And
if
a
Debt
of
ten
thousand
Talents
be
remitted
to
me
by
the
great
Lord
of
all
,
how
can
I
take
my
Fellow-Servant
by
the
Throat
,
and
smite
him
,
and
cast
him
into
Prison
for
an
hundred
Pence
?
Do
I
believe
that
I
was
delivered
from
Hell
,
to
which
I
was
liable
because
of
my
Sin
against
God
?
How
then
can
I
deliver
up
my
offending
Brother
to
the
Rigour
of
the
Law
,
when
,
it
may
be
,
what
I
have
been
damaged
by
him
was
not
through
his
Fault
,
but
his
Misfortune
?
God
has
relaxed
his
most
righteous
Law
,
shall
I
exact
the
utmost
Severity
of
perhaps
an
unequal
Law
?
God
has
remitted
of
his
unquestionable
Right
,
shall
I
not
forgo
that
,
which
probably
out
of
Mistake
is
said
to
be
my
Right
?
How
can
I
either
believe
that
God
has
pardoned
me
,
or
hope
that
he
will
,
if
I
be
not
like-minded
,
and
forgive
my
repenting
Brother
?
Especially
since
our
Saviour
has
so
plainly
declared
,
that
what
Measure
we
mete
,
it
shall
be
measured
to
us
again
:
And
that
if
we
from
our
Hearts
forgive
not
Men
their
Trespasses
,
neither
will
our
heavenly
Father
forgive
us
.
Besides
,
the
true
Penitent
is
not
only
merciful
,
but
mild
and
gentle
;
he
is
patient
,
and
hopes
still
for
the
Offenders
Amendment
:
This
he
heartily
endeavours
,
and
zealously
promotes
.
Now
if
it
so
happen
,
that
he
has
to
do
with
a
froward
and
perverse
Sinner
,
one
that
is
either
dull
and
sottish
,
or
strangely
obstinate
,
or
supinely
careless
and
slothful
,
or
most
resolvedly
wicked
,
insomuch
that
all
the
Means
that
are
used
for
his
Amendment
,
prove
succesless
and
vain
;
yet
the
good
Man
will
not
give
over
.
For
he
considers
how
various
Ways
God
took
with
him
,
how
often
he
was
by
the
sacred
Oracles
,
by
instructing
and
admonishing
Providences
,
by
friendly
and
fatherly
Exhortations
of
God's
Ministers
,
and
good
Men
,
by
the
Voice
of
his
own
Conscience
,
by
the
secret
Whispers
of
the
blessed
Spirit
,
warned
and
called
upon
:
and
yet
how
long
he
was
deaf
to
,
and
resisted
the
Counsel
of
God
,
but
at
last
(
the
Goodness
of
God
still
waiting
for
his
Amendment
)
he
was
reclaimed
.
And
why
may
he
not
hope
for
the
same
in
his
Brothers
Case
,
which
he
has
seen
in
his
own
?
Thus
he
argues
:
Did
both
God
and
Men
bear
with
me
?
I
ought
then
to
be
patient
with
my
Brother
.
Was
the
Divine
Wisdom
not
only
unwearied
,
but
also
gentle
,
and
tender
,
and
condescending
to
me
?
I
will
be
so
to
my
froward
Brother
—
I
will
consider
the
Disadvantages
of
his
Temper
and
Constitution
,
his
natural
Capacities
,
his
Education
,
ill
Company
,
and
Custom
to
which
he
has
been
used
:
—
I
will
take
the
best
and
likeliest
Way
to
recover
him
,
if
he
be
in
a
State
of
Sin
,
or
to
prevent
his
falling
into
it
.
I
will
reason
calmly
,
I
will
discourse
vehemently
with
him
,
I
will
by
my
Anger
,
or
by
my
Sorrow
,
or
with
,
or
without
any
other
Passion
endeavour
to
reduce
him
.
—
God
has
dealt
all
Ways
with
me
,
and
the
End
is
very
good
;
Why
therefore
should
I
be
impatient
and
fretful
,
peevish
and
unquiet
,
and
tired
,
because
some
one
Method
which
I
have
used
with
a
vicious
Child
or
Servant
,
has
been
unsuccesful
?
Or
,
because
I
have
stayed
some
time
and
seen
no
Fruit
of
my
Endeavours
?
I
will
not
yet
give
over
,
but
stay
longer
,
and
try
more
,
and
other
Methods
.
That
all
these
Fruits
which
we
have
reckoned
up
,
are
meet
for
Repentance
,
does
,
I
believe
,
sufficiently
appear
by
what
has
been
said
.
—
We
might
farther
consider
,
for
our
fuller
Satisfaction
,
How
incongruous
to
,
how
inconsistent
with
it
,
would
be
the
contrary
Fruits
.
Would
any
Man
look
on
his
Repentance
otherwise
than
as
a
vain
and
hypocritick
Pretence
,
where
there
is
no
hearty
Sorrow
,
nor
Shame
,
no
Self-abhorrence
,
nor
Abasement
for
the
Sins
which
he
has
committed
?
No
humble
Confession
of
them
to
God
,
nor
Deprecation
of
the
Punishment
due
to
them
;
no
earnest
Supplication
for
Pardon
and
Freedom
from
them
?
Or
,
how
shall
he
be
said
to
turn
from
his
Evil
,
who
does
not
heartily
endeavour
to
undo
it
?
Or
,
how
can
he
be
thought
to
set
the
highest
Esteem
on
Vertue
,
and
to
be
,
indeed
,
sorry
at
Heart
,
that
he
has
so
long
neglected
it
,
who
yet
is
not
forward
and
diligent
to
do
the
Good
which
he
formerly
omitted
?
Or
,
does
not
he
vainly
pretend
to
repent
of
those
Sins
,
which
he
is
not
careful
to
avoid
?
Can
that
be
thought
a
true
Repentance
,
which
does
not
make
the
Penitent
take
heed
to
his
Ways
?
Or
will
suffer
him
to
sit
down
satisfied
,
tho
he
be
far
short
of
Perfection
?
Lastly
,
what
a
Mockery
is
it
to
say
,
I
repent
of
those
Sins
,
with
which
I
am
pleased
,
or
not
displeased
in
other
Men
?
Or
,
that
I
have
a
great
Affection
for
that
Vertue
,
in
which
I
take
no
Pleasure
when
I
see
it
in
the
Life
and
Temper
of
good
Men
?
Can
we
have
such
Apprehensions
of
Sin
,
and
yet
not
endeavour
to
save
Men
from
it
?
Lastly
,
who
can
think
of
the
Divine
Mercy
and
Patience
,
and
be
impatient
and
uncharitable
?