Psal.
50.22
.
Now
consider
this
ye
that
forget
God
,
lest
I
tear
you
in
pieces
and
there
be
none
to
deliver
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
L.
xxii
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
IT
's
not
much
material
whether
David
or
Asaph
were
the
Author
of
this
Psalm
:
some
ascribe
it
to
one
,
some
to
the
other
:
The
reason
of
the
Doubt
seems
to
be
the
Inscription
or
the
Title
of
the
Psalm
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
may
signifie
either
to
Asaph
,
or
for
Asaph
:
It
is
most
likely
that
David
composed
the
Psalm
and
directed
it
to
Asaph
or
his
successours
,
that
had
the
charge
of
the
Musick
of
the
Temple
,
to
compose
and
prick
it
to
some
Tune
:
But
however
the
Scope
and
Drift
of
the
Psalm
is
to
reprove
the
Jews
who
had
transformed
the
Worship
of
God
into
meer
Pomp
and
Ceremony
,
and
were
come
up
to
that
degree
of
Blindness
and
Absurdity
,
that
they
thought
their
Sacrifices
and
Oblations
,
and
the
constant
performances
of
all
that
was
visible
to
the
Eye
,
was
highly
accepted
of
God
,
though
their
hearts
were
full
of
the
filth
of
Lust
and
Concupiscence
,
and
all
manner
of
odious
Impiety
;
hence
one
of
their
great
Rabbins
sticks
not
to
expound
(
that
in
the
66.
Psal.
18.
v.
If
I
regaerd
iniquity
in
my
heart
,
God
will
not
hear
my
prayers
)
interogatively
:
viz.
Though
I
regard
iniquity
,
&c.
will
not
God
hear
my
Prayers
?
Yes
surely
he
will
:
Hence
they
are
charged
by
the
Prophet
,
for
this
very
Crime
,
and
God
protests
against
such
service
with
great
Indignation
:
as
if
he
had
never
instituted
and
appointed
it
:
Who
hath
required
this
at
your
hands
?
Isa.
1.12
.
And
he
upbraids
them
with
their
outward
oblations
,
as
if
they
had
bin
meerly
their
own
Invention
,
and
wholy
beside
his
order
:
Isai.
66.3
.
He
that
killeth
an
Ox
,
is
as
if
he
slew
a
man
,
he
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
Dogs
neck
:
and
yet
its
notorious
enough
that
God
commanded
these
Sacrifices
:
why
then
doth
he
not
approve
the
Execution
of
his
own
commands
?
The
truth
is
,
God
appointed
these
External
Rites
,
and
visible
Symbols
of
his
worship
:
But
it
was
in
Conjunction
with
the
inward
and
more
principal
worship
;
and
whilst
they
came
in
Company
with
that
they
were
accepted
;
But
when
they
began
to
Divorce
what
God
had
tyed
together
by
such
a
flat
necessity
:
And
when
they
made
no
Conscience
of
the
Moral
and
Spiritual
part
of
Gods
worship
,
but
all
their
care
was
for
the
Ceremonial
part
;
It
was
high
time
for
God
to
shew
how
he
was
distasted
,
with
such
a
bodily
service
as
this
,
that
had
neither
life
nor
spirit
,
and
therefore
nothing
that
suited
with
his
Nature
,
who
is
a
Spirit
,
and
must
be
worshipped
in
spirit
and
truth
,
as
well
as
in
form
and
shew
:
And
therefore
the
Psalmist
the
better
to
awake
them
,
summons
them
before
the
Tribunal
of
God
,
as
ready
to
proceed
to
a
fearful
sentence
against
them
.
This
manner
of
speech
by
Parables
,
Types
and
Representations
of
things
that
were
not
,
(
but
supposed
to
be
)
were
schemes
of
Rhetorick
familiar
to
that
People
for
the
more
powerful
working
on
the
Affections
.
But
here
God
by
a
Prolepsis
being
about
to
judge
,
is
introduced
with
circumstances
of
Majesty
and
Terror
,
v.
3.
Our
God
shall
come
,
and
shall
not
keep
silence
,
a
Fire
shall
devour
before
him
,
and
shall
be
very
Tempestuous
round
about
him
:
with
some
allusion
to
the
dreadful
appearance
of
God
at
Mount
Sinai
,
when
he
gave
the
Law
,
&
now
comes
to
require
an
account
of
it
,
with
as
terrible
an
appearance
,
v.
4.
He
shall
call
to
the
Heavens
above
,
(
that
is
the
Angels
)
to
cite
and
gather
these
guilty
Sinners
before
Him
,
that
were
like
to
speed
so
much
the
worse
,
because
they
were
in
league
with
God
,
Sanctified
by
an
external
Covenant
made
with
him
,
but
yet
treacherously
and
perfidiously
broken
:
therefore
called
Saints
;
Gather
my
Saints
together
those
that
have
made
a
Covenant
with
me
by
Sacrifice
,
v.
5.
Then
comes
in
the
charge
,
ver.
7.
Hear
O
my
people
,
which
is
amplyfied
to
the
end
of
the
Psalm
:
and
the
folly
and
unbecomingness
of
such
a
worship
,
detected
and
set
forth
to
the
life
,
which
that
stupid
people
presented
him
with
instead
of
Service
worthy
so
glorious
a
Majesty
:
Do
you
think
that
Bullocks
,
and
He
Goats
are
things
that
I
Regard
:
If
I
had
such
a
delight
in
these
as
you
take
me
to
have
,
I
have
no
need
to
come
to
you
;
for
every
Beast
of
the
Forest
is
mine
,
and
the
Cattle
upon
a
thousand
Hills
,
I
know
all
the
Fowles
of
the
Mountains
,
v.
10
,
11.
If
I
were
hungry
I
would
not
tell
thee
.
See
what
gross
conceits
they
had
of
God
as
if
he
had
an
appetite
after
the
flesh
of
Bulls
and
the
blood
of
Goats
v.
12
,
13.
whether
they
were
so
sottish
as
to
think
that
God
did
feed
upon
such
Diet
as
this
,
and
did
take
pleasure
in
it
,
by
a
plain
and
direct
apprehension
;
it
matters
not
much
;
be
sure
,
they
were
guilty
of
such
a
Sin
by
consequence
,
and
interpretation
,
whilst
they
could
go
on
with
so
much
confidence
in
the
oblation
of
such
Sacrifices
,
when
their
hearts
were
perfectly
destitute
of
any
Love
and
Reverence
of
God
,
and
their
hands
were
full
of
Rapine
and
Blood
,
and
used
no
attention
of
Mind
to
consider
what
these
outward
Sacrifices
did
signifie
to
them
:
And
then
in
the
14.
ver.
he
shews
them
the
true
and
acceptable
worship
,
after
he
had
confuted
their
blasphemous
apprehensions
;
which
consists
of
two
principal
parts
in
which
all
the
rest
is
included
.
First
,
Hearty
Thanksgiving
,
for
what
they
have
and
do
receive
.
Secondly
,
And
fervent
prayer
for
what
they
want
,
by
which
a
better
Testimony
is
given
to
God
,
than
by
their
richest
oblations
.
And
this
the
very
Heathen
could
discern
by
their
Candle
,
Immunis
aram
,
saith
Horace
,
&c.
They
confessed
that
a
Soul
breathing
forth
its
self
in
holy
Hymns
is
more
acceptable
to
God
,
than
the
richest
Gums
or
sweetest
Wood
that
can
sume
upon
the
Altar
:
But
these
Jews
were
so
Intoxicated
,
that
they
thought
they
did
a
high
favour
to
God
,
whilst
they
took
his
name
into
their
mouths
,
and
declared
his
Statutes
,
though
they
perfectly
hated
to
be
reform'd
;
though
they
consented
to
these
,
and
were
guilty
of
Adultery
,
and
gave
their
Mouth
to
ill
,
and
their
Tongue
to
frame
deceit
:
yea
they
made
nothing
of
casting
Slanders
and
Reproaches
upon
their
dearest
Friends
,
ver.
17
,
18
,
19
,
20.
Yea
,
and
to
compleat
their
wickedness
to
the
full
,
they
interpreted
the
patience
of
God
towards
them
all
this
while
as
an
approbation
of
their
abominable
Wickedness
,
ver.
before
the
Text.
These
things
hast
thou
done
,
and
I
kept
silence
,
that
is
,
I
patiently
forbore
thee
a
long
time
,
and
thou
thoughtest
that
I
was
altogether
such
an
one
as
thy self
.
Then
follows
the
Sentence
;
But
I
will
reprove
thee
,
and
set
them
in
order
before
thine
eyes
;
and
make
thee
feel
what
it
is
to
mock
God
,
and
be
guilty
of
such
Wickedness
.
The
words
are
the
Application
of
this
that
hath
been
taught
in
the
former
part
of
the
Psalm
,
That
since
God
will
upon
no
terms
be
reconciled
to
Iniquity
,
nor
hold
his
peace
always
at
those
practices
which
his
Soul
hateth
,
though
the
persons
being
guilty
,
set
them
off
with
the
Paint
and
Varnish
of
the
most
specious
outward
Observances
,
and
make
a
most
boasting
mention
of
his
Name
,
and
cry
,
the
Temple
of
the
Lord
.
Since
this
is
Gods
peremptory
Resolution
,
be
wise
,
Now
consider
this
ye
that
forget
God
,
lest
I
tear
you
in
pieces
,
and
there
be
none
to
deliver
.
Where
you
have
:
1.
The
Use
that
they
and
we
are
to
make
of
the
righteous
and
impartial
Sentence
that
God
will
pass
upon
Wickedness
,
dress
it
how
we
will
;
or
an
Exhortation
to
a
weighty
Duty
,
NOW
CONSIDER
THIS
.
2.
The
persons
that
are
to
make
this
use
of
it
,
or
to
whom
the
Exhortation
is
directed
,
that
is
such
as
forget
God
,
YE
THAT
FORGET
GOD.
3.
The
Reasons
to
enforce
this
Duty
upon
these
forgetful
Ones
is
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1.
From
the
Extremity
;
LEST
I
TEAR
YOU
IN
PIECES
,
as
the
Lion
teareth
in
pieces
the
Prey
it
lights
upon
.
2.
From
the
unavoidableness
of
Gods
Wrath
,
and
the
impossibility
of
Escape
;
AND
THERE
BE
NONE
TO
DELIVER
,
or
snatch
out
of
my
hands
.
The
foregoing
Metaphor
from
the
Lion
being
continued
;
see
Hosea
5.14
.
For
I
will
be
unto
Ephraim
as
a
Lion
,
and
as
a
young
Lion
to
the
House
of
Judah
;
I
,
even
I
,
will
tear
and
go
away
,
I
will
take
away
,
and
none
shall
rescue
him
.
And
Micah
5.8
.
And
the
Remnant
of
Jacob
shall
be
in
the
midst
of
many
people
,
as
a
Lion
among
the
Beasts
of
the
Forrest
,
as
a
young
Lyon
among
the
flecks
of
sheep
;
who
if
he
goeth
through
,
both
treadeth
down
,
and
teareth
in
pieces
,
and
none
can
deliver
.
The
Points
that
enwrap
the
whole
substance
of
the
words
are
THESE
TWO
:
First
,
That
Forgetfulness
of
God
,
is
a
fearful
and
dangerous
sin
;
and
will
expose
such
as
are
guilty
of
it
to
the
unavoidable
wrath
of
God
.
Secondly
,
That
Consideration
is
one
of
the
principal
means
on
our
part
to
bring
us
to
the
Remembrance
of
God
at
the
first
,
and
to
prevent
●●●getfulness
afterwards
;
or
to
recover
us
out
of
that
degree
of
forgetfulness
into
which
we
may
possibly
fall
.
The
method
that
I
shall
take
to
infuse
the
first
Doctrine
,
and
to
get
it
into
our
hearts
and
Lives
,
shall
be
;
1.
To
begin
with
the
Understanding
,
by
which
Door
every
Truth
must
enter
,
that
can
make
any
solid
operation
upon
the
other
Faculties
,
to
prepare
them
for
practice
;
and
to
shew
,
1.
What
it
is
to
forget
God
in
the
General
.
2.
More
particularly
,
who
they
are
that
are
guilty
of
this
sin
.
And
3.
I
shall
shew
you
the
heinousness
and
danger
of
this
sin
,
in
the
Inferences
;
and
then
on
4.
To
a
closer
Application
.
First
,
What
it
is
to
forget
God
in
the
General
?
To
which
I
answer
,
To
forget
God
,
is
Not
to
have
that
impress
of
his
Existence
,
Perfections
and
Relations
to
us
,
upon
our
several
Faculties
;
nor
those
frequent
,
reverential
,
and
affectionate
thoughts
of
him
,
that
do
enable
us
to
a
Sovereign
Love
and
Obedience
to
him
.
1.
In
which
Description
,
Note
;
First
,
That
forgetfulness
is
not
the
act
of
the
Memory
only
in
this
place
,
but
there
is
some
of
this
poison
in
all
the
Faculties
:
for
the
Rule
is
solid
,
and
worth
the
observation
;
That
no
Act
is
compleat
that
is
not
the
act
of
the
whole
Man
:
Understanding
,
Will
,
and
Executive
Power
;
because
they
are
united
in
one
Frame
;
and
there
is
no
action
,
that
's
virtuous
and
vicious
(
for
that
I
mean
by
moral
)
to
which
every
one
of
these
Wheels
of
the
Soul
do
not
contribute
something
;
and
therefore
if
the
hand
of
a
Clock
or
Watch
move
regularly
,
every
one
of
the
inward
Wheels
is
moved
rightly
,
and
is
free
from
fault
o●
blame
;
but
if
the
hand
go
false
,
all
the
inward
parts
of
the
Fabrick
move
amiss
,
though
perchance
the
fault
●ye
principally
in
one
peculiar
part
,
but
yet
the
errour
is
propagated
to
the
whole
.
So
if
any
action
of
man
be
faulty
,
the
whole
man
is
culpable
,
and
the
fault
is
either
originally
,
or
by
derivation
in
every
power
and
faculty
of
the
Man
;
so
Love
to
God
supposeth
.
1.
A
Knowledg
worthy
of
him
in
the
Understanding
,
Complacency
in
the
Will
;
endeavours
of
Conformity
to
,
and
union
with
him
in
the
powers
that
are
to
execute
,
or
else
the
act
of
Love
is
not
rational
and
compleat
.
To
have
some
motion
in
the
will
or
affections
,
that
is
not
caused
by
a
foregoing
notice
or
consideration
,
that
is
weighty
of
him
,
is
a
Fanatical
Love
;
a
flash
that
will
be
as
soon
out
as
in
,
and
never
set
his
hand
and
his
feet
a
work
in
his
service
:
so
we
are
said
to
know
God
,
when
we
have
not
only
a
notion
of
him
in
the
understanding
,
but
suitable
motion
in
the
will
and
affections
:
This
is
Life
Eternal
to
know
Thee
,
John
17.3
.
This
is
the
manner
of
Scripture
,
yea
and
common
discourse
when
we
speak
of
moral
Acts
(
that
is
)
such
as
persons
endued
with
understanding
and
free
will
,
do
perform
.
And
though
the
denomination
or
name
be
taken
sometime
from
one
faculty
,
sometime
from
another
,
yet
the
rest
are
usually
implyed
,
or
supposed
subservient
actions
are
in
common
speech
,
silently
implyed
in
the
principal
:
and
hence
that
Rule
that
Divines
so
frequently
inculcate
;
That
words
of
knowledg
and
sense
,
imply
affections
and
actions
;
The
Lord
knoweth
the
way
of
the
Righteous
,
that
is
,
so
as
to
approve
and
justifie
it
,
Psal.
1.
last
.
Thou
didst
not
lay
these
things
to
heart
;
neither
didst
thou
remember
thy
latter
end
,
saith
the
Prophet
Esay
to
Babylon
,
Isa.
47.7
.
that
is
,
thou
didst
not
take
it
into
thy
thoughts
so
as
to
work
upon
thy
heart
,
and
to
get
thy self
in
a
readiness
for
that
houre
.
For
where
there
is
,
or
should
be
a
Connexion
Train
,
or
Series
of
Actions
,
to
name
one
,
is
to
imply
all
the
rest
;
but
most
usually
,
where
we
are
provoked
to
any
duty
that
will
require
several
distinct
acts
;
the
whole
duty
is
named
from
the
leading
Act
,
as
here
in
the
Text
,
Consider
this
,
&c.
An
Object
must
first
be
taken
into
the
thoughts
,
and
then
be
judged
weighty
,
and
concerning
,
before
it
can
have
any
influence
up●●n
the
affections
and
life
:
and
so
in
the
following
words
,
ye
that
forget
God
.
As
not
remembring
God
is
the
first
Act
to
neglect
of
Duty
and
Disobedience
:
but
yet
sometime
the
very
ultimate
and
completive
Act
is
named
,
and
all
the
rest
implyed
and
presupposed
,
as
in
all
those
Scriptures
,
where
,
salvation
is
promised
to
obedience
:
there
all
the
fore-going
acts
are
understood
,
without
which
it
would
not
be
true
obedience
.
Since
therefore
the
end
of
this
consideration
,
and
thoughtfulness
to
which
wicked
men
,
and
such
as
forget
God
are
exhorted
,
is
that
they
may
clearly
discern
his
excellency
above
all
things
;
and
by
this
discovery
kindle
the
highest
love
to
him
in
the
heart
;
and
by
that
prepare
for
the
readiest
obedience
.
Therefore
I
define
forgetfulness
to
be
,
the
want
of
such
knowledge
and
consideration
of
Gods
essence
and
perfections
,
as
is
necessary
to
produce
the
highest
Love
and
Obedience
.
2.
Note
Secondly
,
That
every
degree
of
Remembring
God
,
and
thinking
on
him
,
yea
though
it
be
with
some
degrees
of
Love
and
Pleasure
,
Praise
and
Thankfulne●s
,
will
not
acquit
a
man
from
the
Dreadful
Sin
of
Forgetfulness
;
If
the
thoughts
be
not
so
frequent
,
so
magnificent
,
as
to
produce
a
love
suitable
to
his
Nature
,
(
that
is
)
Transcending
all
other
Love
,
whereby
the
soul
is
then
prepared
for
the
highest
obebience
:
otherwise
he
that
is
defective
in
this
high
and
sovereign
degree
is
still
condemned
among
those
that
are
here
said
to
forget
God
.
So
much
in
Answer
to
the
first
question
;
What
it
is
to
forget
God
in
general
?
and
for
explicat●●
to
the
answer
.
Secondly
,
who
they
are
more
particularly
,
that
forget
God
?
To
which
I
answer
,
though
I
might
reckon
up
as
many
as
their
are
distinct
and
particular
Sins
that
prevail
in
distinct
and
particular
men
:
As
the
Proud
,
the
Envious
,
the
Adulterous
,
the
Blasphemous
:
And
so
multiply
particulars
to
a
vast
number
.
For
every
one
of
these
may
be
properly
said
to
forget
God
;
Yet
I
will
confine
my self
to
these
three
sorts
;
1.
Those
that
remember
not
the
great
attributes
of
God
,
and
the
Relations
wherein
they
stand
to
him
.
2.
Those
that
think
not
on
his
sacred
and
venerable
word
.
3.
Those
that
overlook
his
most
observable
works
.
It
s
some
great
defect
in
one
or
all
these
that
doth
both
breed
and
feed
all
other
Forgetfulness
of
God
,
specified
in
any
prevailing
sins
whatsover
,
because
the
forgetting
of
any
these
three
grand
points
of
remembrance
,
betrays
to
all
impiety
towards
God
,
all
unrighteousness
towards
men
,
and
all
ill
usage
and
government
of
a
mans
self
,
which
three
Capital
Sins
,
imply
all
mortal
wickedness
whatsoever
.
I
shall
begin
with
the
first
;
First
,
Those
may
be
said
notoriously
to
forget
God
,
that
remember
not
the
great
Attributes
that
are
so
essential
to
him
;
we
are
not
able
to
see
his
naked
essence
:
'T
is
therefore
by
his
Attributes
that
we
come
to
know
him
,
at
least
in
this
Life
.
And
he
that
wants
a
competent
understanding
of
these
,
and
that
in
such
a
measure
as
to
Empower
his
understanding
and
will
to
acts
,
that
become
such
glorious
perfections
,
lies
open
unto
every
sensible
object
,
to
be
drawn
away
and
enticed
to
any
practice
,
though
never
so
wicked
,
whereby
he
may
come
to
enjoy
,
what
he
doth
thus
Idolize
,
for
want
of
a
better
object
.
But
I
will
more
particularly
insist
upon
two
or
three
of
those
Relations
,
which
every
wicked
man
either
(
1.
)
wants
a
right
knowledge
of
,
or
(
2.
)
doth
not
consider
;
and
every
one
that
doth
not
consider
must
needs
be
a
wicked
man
.
1.
First
,
they
consider
not
that
God
is
their
Creator
,
&
gave
them
that
Being
and
Perfections
which
they
so
ungratefully
abuse
to
his
dishonour
:
They
think
not
what
an
obligation
this
is
to
the
highest
Love
,
Gratitude
,
and
Obedience
;
What
a
wicked
blindness
is
this
to
live
and
go
about
the
world
,
and
to
use
the
very
Soul
and
Body
that
God
hath
given
thee
and
yet
,
to
look
no
higher
than
thy
Father
that
begot
thee
,
and
thy
Mother
that
brought
thee
forth
:
Woe
unto
him
that
saith
to
a
Srock
,
thou
art
my
Father
,
and
to
a
Stone
thou
hast
brought
me
forth
,
Jer.
2.27
.
Canst
thou
think
that
those
eyes
were
made
to
look
no
higher
,
or
dost
think
that
thou
art
solely
or
princiaplly
indebted
unto
them
for
that
Being
,
and
Wisdom
that
advanceth
thee
so
far
above
other
Creatures
?
Such
a
thought
,
yea
the
want
of
a
quite
contrary
thought
,
will
debase
thee
as
much
below
,
as
now
thou
art
exalted
above
other
Creatures
.
But
yet
be
it
never
so
absurd
:
This
is
the
woful
case
and
condition
of
the
far
greatest
part
of
men
.
One
would
think
that
if
the
Remembrance
of
so
plain
and
Confessed
a
Truth
as
this
is
,
would
acquit
a
man
of
this
horrid
Sin
of
forgetting
God
,
that
none
would
be
Guilty
.
But
alas
!
there
are
few
that
would
escape
,
notwithstanding
,
I
say
again
few
woult
escape
.
They
are
not
many
in
comparison
that
think
so
frequently
and
so
seasonably
of
this
truth
,
as
to
get
a
full
sight
of
it
into
the
understanding
till
it
fall
down
before
it
,
and
after
it
hath
recovered
it self
out
of
extasy
and
amazement
,
doth
use
its
authority
to
the
utmost
to
awaken
the
other
powers
to
perceive
it
,
that
so
nothing
might
hinder
the
love
and
service
that
such
a
Mercy
calls
for
,
nor
be
able
to
wipe
off
so
high
an
obligation
:
if
men
were
not
so
prone
to
forget
that
they
are
Creatures
,
and
stand
in
so
near
relation
unto
God
that
gave
them
their
breath
and
being
,
and
doth
support
them
every
hour
:
why
is
this
knowledg
so
often
inculcated
in
the
word
of
God
?
for
this
the
Prophet
Daniel
reproveth
Belshazzar
,
and
his
Wives
and
Concubines
,
that
they
praised
the
Gods
of
Silver
and
Gold
,
and
Brass
which
see
not
,
nor
hear
,
nor
know
,
and
the
God
in
whose
hand
thy
breath
is
,
and
whose
are
all
thy
ways
,
hast
thou
not
glorified
,
Dan.
5.23
.
But
what
do
I
speak
of
a
single
person
,
and
some
few
others
with
him
:
you
may
see
whole
Nations
sadly
charged
with
it
in
Scripture
.
The
Ox
knoweth
his
Owner
,
and
the
Asse
his
Masters
Crib
;
but
Israel
doth
not
my
people
doth
not
consider
,
Isa.
1.3
,
4.
and
if
Gods
own
people
were
thus
shamefully
guilty
,
what
judgment
may
be
passed
upon
other
Nations
;
if
this
great
Relation
every
Soul
stands
in
to
God
were
well
thought
upon
;
and
all
things
that
have
a
power
to
inchant
the
mind
,
and
controll
the
mighty
power
of
this
truth
upon
the
soul
,
were
in
a
good
measure
disgraced
and
turned
out
of
the
heart
:
It
could
not
be
that
heart
and
mouth
,
and
life
should
be
so
intollerably
backward
to
any
serious
service
of
God
,
as
they
are
in
the
most
.
2.
Secondly
,
They
forget
God
that
overlook
his
Sovereignty
,
and
forget
that
he
is
the
holy
,
just
,
and
righteous
Governour
of
Mankind
.
1.
That
he
is
the
absolute
and
universal
Sovereign
that
hath
the
most
unquestionable
authority
to
command
and
govern
the
Creatures
he
hath
made
.
2.
The
greatest
wisdom
to
contrive
the
most
perfect
Laws
for
the
good
of
all
his
Subjects
.
3.
And
the
most
irresistible
power
to
see
them
executed
.
4.
And
the
highest
justice
to
see
,
that
neither
Law
,
nor
Subject
shall
receive
any
detriment
or
damage
.
And
if
this
were
believed
and
considered
,
would
men
either
desire
,
or
dare
to
cast
off
such
a
Yoke
,
and
transgress
such
a
Law
,
and
provoke
such
impartial
justice
?
What
a
monstrous
pride
must
it
needs
be
,
that
makes
a
man
unwilling
to
submit
to
such
a
Government
?
And
what
a
presumptuous
,
befooled
,
lying
heart
must
that
be
,
that
can
promise
it self
indemnity
,
and
think
to
speed
well
in
a
state
of
disobedience
?
Let
the
deceived
heart
that
hath
turned
thee
aside
from
such
an
honourable
,
gainful
service
,
tell
thee
whom
thou
canst
serve
to
better
purpose
,
and
under
whose
command
thine
own
welfare
would
be
better
promoted
.
I
know
thou
wouldst
abhor
the
thought
of
being
his
servant
,
who
is
the
first-born
of
all
pride
,
insolence
,
and
cruelty
;
and
yet
there
is
no
possible
way
of
escape
,
if
the
Yoke
of
thy
rightful
Sovereign
be
too
heavy
for
thee
.
May
be
thou
mayst
be
so
void
of
understanding
,
as
to
think
if
thou
hadst
none
to
controll
thine
actions
,
but
wert
thine
own
Lord
,
and
accountable
to
none
other
but
thy self
;
and
that
thou
mightst
let
out
thy
heart
with
a
full
Rein
to
all
that
it
desireth
;
it
were
a
condition
to
be
desired
above
any
other
;
but
hast
thou
wit
enough
to
manage
all
thy
affairs
;
strength
enough
to
protect
thy self
;
soresight
enough
to
keep
out
of
a
thousand
evils
,
that
thy
own
blindness
and
nakedness
would
expose
thee
to
!
Thy
Lusts
and
thy
Passions
would
make
worse
work
with
thee
than
all
thy
other
enemies
,
when
they
were
under
no
restraint
,
and
thou
couldst
not
long
keep
out
of
the
fore-mentioned
Tyrants
hands
,
the
mention
of
whose
dominion
over
thee
made
thee
so
much
to
start
before
.
But
it
may
be
thou
meanest
,
that
this
State
were
the
most
desirable
,
if
thou
hadst
wisdom
enough
to
direct
thee
,
and
power
enough
to
protect
thy self
;
and
fulness
enough
to
supply
all
thine
own
wants
:
and
art
thou
not
now
ashamed
of
such
a
prodigious
pride
,
as
would
sit
down
in
the
Throne
of
God
,
and
aspire
to
the
divine
perfections
?
Thou
seest
whither
this
inclination
leadeth
,
and
what
a
symtom
of
destruction
it
must
needs
be
;
and
yet
be
thy
case
never
so
bad
and
desperate
,
they
that
will
habitually
overlook
that
divine
right
and
sovereignty
,
and
their
necesssity
of
subjection
,
and
both
from
the
wisdom
and
justice
of
the
Laws
,
and
power
of
the
Law-giver
;
and
that
there
is
no
wisdom
nor
happiness
like
theirs
that
chearfully
obey
,
must
needs
entangle
themselves
in
these
woful
consequences
,
fall
into
the
absurdest
sins
,
that
will
but
humour
and
gratifie
this
proud
inclination
.
3.
They
forget
God
,
that
are
not
prevailingly
under
the
power
of
this
thought
;
that
God
is
their
happiness
:
and
that
if
all
the
world
were
theirs
,
and
God
should
deny
the
light
and
beatifical
presence
of
himself
they
could
never
find
rest
or
satisfaction
:
Let
the
honour
and
Majesty
of
a
King
,
and
the
Glory
of
a
Kingdom
be
given
unto
David
;
and
let
him
have
all
the
assistance
that
such
a
power
can
afford
;
to
compass
the
pleasures
that
the
heart
of
man
can
wish
for
,
yet
this
will
not
do
.
In
the
midst
of
this
fulness
and
sufficiency
he
is
in
streights
,
Job
20.22
.
If
God
withdraw
;
When
thou
hidest
thy
face
I
am
troubled
,
Psal.
30.7
.
And
when
this
was
wanting
,
his
moisture
was
turned
into
the
draught
of
Summer
,
and
his
bones
were
broken
;
hence
he
prayeth
to
God
to
restore
the
joy
of
his
salvation
,
and
uphold
him
with
his
free
spirit
;
and
to
make
him
to
hear
of
joy
and
gladness
,
that
the
bones
that
he
had
broken
might
rejoyce
,
Psal.
51.8
,
12.
Who
that
hath
any
experience
in
the
world
,
can
be
fool
enough
to
believe
,
that
his
soul
will
be
quieted
with
such
a
Weathercock
and
Rattle
as
the
world
is
;
and
popt
off
with
noise
instead
of
substance
;
and
listen
with
full
contentment
to
the
Sounding
Brass
and
Tinkling
Cymbal
?
Alas
!
The
Bias
of
a
Mans
Soul
is
after
something
that
the
world
hath
not
,
something
like
it self
;
and
cannot
be
truly
satisfied
with
these
things
,
because
they
have
no
proportion
with
it self
;
They
are
flesh
,
and
that
is
spirit
;
nor
thoroughly
comforted
with
these
shews
,
because
the
time
is
at
hand
,
when
it
shall
be
truly
said
,
as
Rachel
said
of
her
Children
,
they
are
not
.
Give
the
Child
that
cryes
for
the
Breast
what
you
will
,
and
it
gives
not
over
,
because
this
is
the
only
thing
it
wants
.
The
Soul
will
never
be
still
,
nor
give
over
its
muttering
and
complaints
,
till
it
hath
the
very
thing
that
fully
supplies
its
want
;
and
that
only
is
God
:
and
they
that
live
not
under
the
power
of
this
perswasion
,
will
run
after
every
shadow
,
and
be
ticed
into
mortal
sin
;
and
yet
at
last
lose
their
labour
and
hope
;
and
all
this
because
they
forget
that
God
is
their
Rest
,
and
that
their
Happiness
is
bound
up
in
him
.
Jog
thy self
a
little
,
and
consider
what
it
is
to
be
God
,
but
to
have
All-sufficiency
?
and
to
have
all
Satisfying
,
Ravishing
Excellency
,
in
the
greatest
Transcendency
,
without
any
Bounds
or
Ends
?
what
it
is
to
be
God
but
to
have
all
imaginable
Perfection
?
And
therefore
to
think
we
remember
God
,
when
we
forget
those
Perfections
which
are
his
very
Being
,
is
a
lie
with
a
witness
,
and
will
prove
one
with
a
vengeance
,
if
thou
dost
not
pray
to
God
,
and
prevail
with
him
to
have
thy
Memory
restored
,
and
to
heal
this
defect
thereof
.
4.
They
forget
God
that
live
not
under
a
daily
sense
of
his
Omniscience
,
and
forget
that
his
Eye
pierceth
the
thickest
darkness
,
and
that
nothing
is
hid
from
his
distinct
Observation
:
For
he
that
denieth
this
,
denieth
God
,
and
he
that
forgetteth
this
,
forgets
that
,
without
which
God
cannot
be
God
.
Tell
me
,
thou
that
abhorest
Atheism
with
thy
Tongue
;
why
art
thou
so
notoriously
guilty
of
it
in
thy
practice
?
Why
dost
thou
with-draw
from
the
Eyes
of
Men
,
when
thou
hast
some
filthiness
to
commit
which
thou
art
ashamed
they
should
see
or
know
?
Why
dost
thou
shut
thy self
up
in
thy
Closet
,
that
there
thou
mayest
hide
thy
Vanity
and
Folly
,
and
darest
not
publish
thy
Levity
,
Shame
,
or
Wickedness
,
unto
holy
and
discerning
Men
?
Nay
,
it
may
be
not
to
Men
as
wicked
as
thy self
?
Such
a
reproach
is
folly
,
vanity
,
and
wickedness
unto
any
man
.
Yea
,
Why
dost
thou
retire
into
thy
own
heart
(
as
if
thou
wouldst
lock
all
up
,
and
make
all
sure
)
and
there
exercise
thy self
in
Pride
,
Envy
,
Self-conceit
,
Uncleanness
;
and
act
these
sins
with
confidence
and
security
,
in
the
darkness
of
thy
heart
,
which
if
another
like
thy self
did
but
see
,
thou
wouldst
not
know
where
to
hide
thy self
for
shame
?
And
yet
because
all
hath
been
transacted
with
so
much
silence
and
secrecy
,
thou
hast
no
disposition
to
blush
or
be
ashamed
;
but
like
the
Whore
in
the
Prov.
Thou
eatest
and
wipest
thy
mouth
,
and
say'st
,
What
shame
have
I
done
?
And
dost
thou
think
there
is
no
witness
of
thy
shameful
wicked
acts
?
No
Eye
to
take
notice
?
Better
all
the
World
had
seen
thee
than
he
that
stands
but
for
a
cypher
to
thy
deluded
forgetful
Heart
.
I
might
here
run
over
all
the
Attributes
of
God
,
both
Essential
,
Subsistential
,
and
Relative
,
and
oppress
your
Memory
with
particulars
:
But
having
given
these
instances
,
I
leave
the
rest
to
your
Meditations
.
Yet
before
I
leave
this
head
and
proceed
to
the
second
,
I
shall
add
thus
much
of
the
Attributes
of
God
in
general
.
5.
They
may
be
said
to
forget
them
all
at
once
,
that
forget
themselves
,
and
live
not
under
a
sense
of
their
great
necessities
,
nor
think
considerately
,
and
perswade
themselves
day
by
day
,
that
they
are
poor
and
miserable
,
and
blind
and
naked
;
Rev.
3.17
.
They
that
are
rich
in
their
own
apprehensions
,
and
increased
in
Goods
and
have
need
of
nothing
,
must
needs
be
stout
and
insolent
,
and
cannot
escape
this
sin
of
Forgetfulness
.
Jesurun
,
that
is
Israel
,
waxed
fat
and
kicked
against
God
,
Deut.
32.15
.
and
they
never
remembred
him
to
the
purpose
,
till
they
themselves
by
consideration
,
or
God
by
his
Judgments
,
did
inforce
a
sense
of
their
necessities
on
them
.
When
he
slew
them
,
then
they
sought
him
,
and
they
returned
and
inquired
early
after
God
.
And
they
remembred
that
God
was
their
Rock
,
and
the
high
God
their
Redeemer
,
which
before
they
forgot
,
Psa.
78.34
,
35.
And
yet
so
soon
as
ever
they
were
out
of
streights
and
warm
in
Prosperity
,
and
thought
they
had
no
need
,
they
forgot
God
again
.
They
remembred
not
his
hand
,
nor
the
day
when
he
delivered
them
from
the
Enemy
,
ver.
42.
That
man
must
needs
send
up
cold
and
careless
Prayers
to
God
day
by
day
,
that
feels
none
,
or
but
little
need
of
God
.
How
can
be
confess
with
a
broken
heart
,
the
sins
that
never
come
near
his
heart
,
nor
were
a
burthen
to
him
?
How
can
that
man
magnifie
or
seek
the
Grace
of
God
every
day
,
that
doth
not
verily
think
he
needs
it
every
day
?
How
can
he
worthily
admire
his
Redeemer
,
who
hath
loved
him
,
and
washed
his
Soul
in
his
Blood
,
that
feels
not
his
own
Guilt
,
and
doth
not
frequently
renew
loathing
and
abhorring
thoughts
of
it
?
How
can
he
lift
up
his
Heart
to
the
Father
of
Lights
,
for
the
Spirit
of
Illumination
,
that
doth
not
sufficiently
apprehend
and
bewail
his
own
Ignorance
,
and
the
darkness
of
his
uncertain
mind
?
How
can
he
rejoyce
in
the
hopes
of
the
Glory
of
God
,
that
foolishly
adores
,
and
cheat
himself
with
the
Glory
of
this
World
?
The
day
of
Deliverance
and
full
Redemption
will
never
be
a
pleasant
Meditation
unto
him
,
that
feels
not
himself
oppressed
with
his
sins
,
and
is
as
heartily
weary
of
that
Burthen
,
as
he
is
of
Sickness
,
when
it
afflicts
his
Body
.
Never
think
to
meditate
on
Gods
Justice
,
with
any
Savour
or
Delight
,
unless
you
bend
your
thoughts
to
consider
the
mischiefs
of
Injustice
;
and
how
particular
Families
and
Nations
,
yea
,
and
the
whole
World
,
are
perverted
and
disturbed
with
Iniquity
.
Thou
wilt
never
apply
thy
Heart
to
God
for
Wisdom
to
live
well
,
unless
thou
remember
thy
latter
end
;
and
what
hast
the
comforts
of
this
World
make
to
get
away
from
thee
.
Can
he
live
above
in
his
thoughts
with
any
content
and
satisfaction
,
that
doth
not
die
daily
,
and
not
often
think
with
some
seriousness
that
he
may
daily
die
.
It
's
wisdom
therefore
to
give
entertainment
to
such
thoughts
.
How
many
have
shut
their
Eyes
in
a
healthful
Sleep
,
who
have
waked
in
another
World
?
We
give
too
large
scope
to
our
account
,
while
we
reckon
seven
years
for
a
Life
,
when
we
see
so
many
dispatch'd
within
the
Circle
and
Revolution
of
half
that
time
;
and
though
we
are
such
a
blast
our selves
,
yet
our
comforts
are
oftentimes
dead
and
buried
before
us
,
and
leave
us
the
surviving
Executors
of
our
own
misery
.
When
God
hath
put
all
things
here
below
into
the
Bill
of
Mortality
,
what
a
foolish
thought
is
it
to
think
that
this
or
that
shall
escape
,
which
we
have
set
our
hearts
upon
?
and
how
sinful
to
take
the
Bill
and
write
down
this
or
that
,
or
the
other
,
when
God
hath
condemned
no
less
than
all
?
If
thou
forget
these
things
,
God
would
be
forgotten
;
and
one
or
two
slight
thoughts
of
these
things
will
never
excuse
from
forgetfulness
.
These
are
the
first
sort
of
Men
that
forget
God
.
2.
Secondly
,
They
forget
God
,
that
either
forget
or
think
but
little
on
his
sacred
and
most
venerable
Word
,
when
they
have
it
continually
before
them
.
I
will
not
go
about
now
to
describe
the
woful
state
and
condition
of
that
Man
,
that
hath
the
Word
so
much
in
his
Eyes
,
yea
,
in
his
Ears
,
and
not
in
his
Heart
,
(
and
therefore
cannot
remember
it
in
any
saving
degree
or
measure
)
nor
torment
such
a
one
before
his
time
;
neither
can
I
tell
him
the
nature
and
danger
of
his
Sin
so
well
as
Death
or
Judgment
will
be
sure
to
tell
him
.
It
must
needs
be
a
staring
,
affrighting
Sin
,
when
Conscience
shall
come
to
see
it
throughly
,
that
God
hath
written
to
us
the
Great
things
of
his
Law
,
and
we
have
counted
them
as
a
common
thing
;
Hosea
8.12
.
It
's
in
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
i.
)
Amplitudines
,
or
Honorabilia
legis
,
and
they
counted
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
a
strange
thing
(
i.
)
They
made
themselves
strange
to
them
;
or
these
things
were
strange
to
them
and
seldom
in
their
Thoughts
.
This
is
a
wicked
requital
of
such
a
strange
and
wonderful
Love
.
More
particularly
,
They
forget
the
Word
of
God
,
1.
That
have
not
a
high
and
transcendent
Reverence
of
the
Authority
thereof
.
2.
They
that
are
not
in
any
considerable
measure
affected
with
the
important
matters
,
which
it
sets
before
them
.
3.
That
are
not
awakened
by
any
serious
thoughts
of
the
most
certain
and
near
accomplishment
,
of
all
that
is
either
threatned
or
promised
therein
.
I
say
again
,
They
that
are
not
awed
by
its
Authority
,
nor
moved
with
its
Importance
,
nor
rouzed
by
its
certainty
,
(
1.
)
To
yield
hearty
Subjection
unto
Christ
,
(
2.
)
To
his
Laws
,
(
3.
)
And
by
a
deliberate
Resolution
to
renounce
either
self
,
or
whatsoever
doth
oppose
them
,
will
never
escape
this
guilt
,
but
be
numbred
amongst
the
Forgetters
of
Gods
Word
.
For
Faith
or
Subjection
to
the
Person
of
Christ
,
and
Obedience
to
his
Laws
,
and
abrenunciation
of
all
that
would
hinder
this
Subjection
of
our
Hearts
and
Obedience
of
our
Lives
,
are
Three
great
ends
for
which
the
Word
of
God
was
ordained
and
appointed
,
and
a
high
Reverence
of
its
Authority
,
and
deep
Sense
of
its
Importance
,
and
firm
perswasion
of
its
certainty
would
most
undoubtedly
bring
to
pass
:
For
it
is
most
unquestionable
,
that
God
would
not
fail
these
his
own
means
.
1.
First
,
They
must
read
or
hear
these
Instructions
slightly
and
unworthily
,
that
are
not
deeply
wrought
upon
,
by
the
consideration
of
their
Author
,
and
the
Divinity
that
is
instamp'd
upon
them
.
It
's
not
enough
that
you
believe
and
acknowledge
this
,
but
that
you
be
frequently
under
the
thought
of
it
.
And
it
is
a
weighty
truth
,
worthy
your
remembrance
,
That
the
Soul
is
never
wrought
upon
to
any
purpose
,
either
in
its
Understanding
,
Will
or
Affections
,
but
by
frequent
,
serious
,
and
repeated
Acts.
The
main
difficulty
therefore
in
the
work
of
Conversion
,
and
a
saving
change
,
on
our
part
,
lies
here
,
in
bringing
our
thoughts
to
a
devout
and
frequent
meditation
of
these
Objects
,
which
God
hath
resolved
shall
do
the
work
if
ever
it
be
done
.
And
though
he
can
change
the
Heart
by
a
word
and
in
a
moment
,
if
he
please
,
yet
he
hath
told
us
flatly
he
will
not
do
it
ordinarily
,
without
these
means
.
And
therefore
he
awakens
every
Soul
to
such
Meditations
,
whom
he
will
shew
mercy
to
.
A
Mans
Thoughts
are
the
means
that
God
makes
most
use
of
in
renewing
his
Heart
.
Do
thou
not
presume
,
whoever
thou
art
,
that
God
will
infuse
Sanctification
into
thy
Heart
by
a
miracle
,
when
thou
art
thinking
all
the
day
,
yea
,
all
the
week
long
,
upon
meer
vanity
,
if
not
doing
worse
.
But
this
by
the
way
.
He
that
doth
not
strike
his
heart
into
superlative
Reverence
of
this
Word
,
by
thinking
often
of
that
Holy
Spirit
by
whom
it
was
word
for
word
inspired
,
will
never
be
made
fit
to
take
it
into
his
heart
,
and
chew
upon
it
when
he
lies
down
and
riseth
up
;
to
curb
every
base
Inclination
of
his
Soul
by
it
,
and
to
resolve
they
shall
bend
to
this
Word
or
have
no
quiet
.
The
Heart
is
so
prone
to
Earth
and
Vanity
,
and
the
Flesh
with
its
Affections
and
Lusts
,
are
so
strong
and
masterless
,
that
they
will
never
obey
unless
such
Authority
be
produced
.
Yea
,
there
's
none
that
are
well
vers'd
in
their
own
Hearts
,
but
will
find
how
they
will
slight
such
Authority
,
and
sometime
venture
to
contemn
it
.
But
as
he
that
doth
wisely
govern
a
Family
,
or
other
Society
,
much
more
a
Kingdom
,
will
not
suffer
his
Authority
to
be
trampled
on
,
nor
his
Laws
to
stand
for
Ciphers
,
but
will
vindicate
them
with
the
greatest
Power
and
Majesty
that
he
can
put
on
;
much
more
will
the
Lord
of
Heaven
and
Earth
stand
up
in
the
behalf
of
his
own
Authority
,
and
vindicate
the
best
Laws
that
ever
were
made
from
contempt
.
And
if
any
sinner
be
so
sottish
as
to
think
,
that
his
Wit
,
or
Pedigree
,
or
Riches
,
or
Esteem
in
the
World
,
will
bear
him
out
in
such
irreverence
,
let
me
say
to
such
a
one
as
once
Samuel
said
to
Saul
,
1
Sam.
15.16
.
Stay
and
I
will
tell
thee
what
the
Lord
hath
said
of
such
a
one
.
Them
that
honour
me
I
will
honour
,
and
they
that
despise
me
shall
lightly
be
esteemed
;
1
Sam.
2.30
.
Be
as
wise
and
as
great
as
thou
wilt
,
the
Lord
will
shame
thee
sooner
or
later
,
and
kick
thee
down
into
Scorn
and
Disgrace
.
2.
Secondly
,
They
are
forgetful
of
the
Word
of
God
,
that
are
not
considerably
moved
with
the
most
important
matters
which
it
sets
before
them
.
If
thou
readest
it
not
frequently
,
thou
forgetest
it
in
the
grossest
sense
,
and
thine
own
Conscience
will
fall
upon
and
condemn
thee
.
And
if
thou
dost
read
it
,
yet
if
thy
very
Heart
be
not
affected
with
those
matters
in
the
Word
,
which
more
concern
thee
than
all
the
World
,
so
as
to
shew
it
in
thy
Life
,
I
would
not
for
all
the
World
hear
that
Judgment
that
thou
shalt
shortly
hear
.
Doth
it
so
much
concern
thee
what
thou
shalt
Eat
,
and
what
thou
shalt
Drink
,
and
wherewithal
thou
shalt
be
cloathed
,
and
how
thou
shalt
Sleep
,
or
enjoy
thy
Health
,
much
more
how
thou
shalt
visit
this
or
that
Friend
,
do
this
or
that
petty
business
,
as
how
thou
shalt
save
thy
Soul
?
how
thou
mayst
get
thy
Heart
affected
with
its
Sin
and
Misery
,
and
set
a
value
upon
Christ
as
he
deserveth
?
(
this
is
not
easily
done
;
)
how
thou
mayst
break
off
thine
Affections
from
these
things
that
will
abuse
them
,
and
certainly
blast
every
good
work
in
thy
Heart
,
and
turn
thy
Religion
into
meer
Hypocrisie
?
For
it
is
impossible
that
the
Love
of
God
should
be
in
that
Heart
,
where
the
love
of
any
worldly
thing
doth
prevail
.
Hearken
therefore
and
listen
attentively
,
what
necessity
the
Word
of
God
layeth
upon
Self-denial
〈◊〉
mortification
of
the
Flesh
,
with
its
Affections
and
Lusts
.
He
that
will
be
my
Disciple
must
deny
himself
,
take
up
his
Cross
and
follow
me
;
Luke
9.23
.
And
if
ye
live
after
the
Flesh
ye
shall
die
;
Rom.
8.13
.
If
thine
Estate
,
Life
,
or
Credit
,
only
were
here
concerned
,
thy
neglect
would
not
prove
thee
so
perfectly
mad
and
distracted
as
now
it
doth
,
when
the
Eternal
Life
and
Welfare
of
thy
Soul
is
so
much
concerned
.
3.
Thirdly
,
They
that
live
not
under
any
serious
thoughts
of
the
certain
accomplishment
of
all
that
is
threatned
,
or
promised
in
the
Word
,
cannot
but
forget
the
Word
.
The
things
that
are
contained
in
the
Scripture
,
if
they
were
liable
to
some
doubt
,
yet
were
worthy
to
be
thought
on
,
because
they
concern
so
much
,
if
they
should
prove
true
.
And
this
is
an
Argument
that
will
stop
their
Mouths
,
that
chuse
a
Romance
or
vain
Ballad
,
before
the
Word
of
God
,
to
be
the
matters
of
their
thoughts
.
But
when
God
will
certainly
make
good
every
Judgment
he
hath
threatned
to
the
impenitent
sinner
;
and
when
every
wicked
person
that
dies
in
his
sin
,
shall
as
certainly
feel
those
dreadful
Woes
,
as
now
he
hears
or
may
hear
them
pronounced
;
O
what
an
advantage
is
here
,
to
beget
a
Resolution
to
withstand
every
Temptation
that
would
draw
us
to
those
things
that
are
thus
threatned
?
Though
it
were
a
pleasing
and
profitable
Lust
,
it
's
stark
madness
to
fulfil
it
.
O
if
we
had
〈◊〉
or
felt
the
wrath
of
God
in
another
World
,
it
would
be
Armour
of
Proof
against
all
wilful
presumptuous
sin
,
for
ever
afterwards
;
and
would
awaken
the
Soul
to
any
pains
or
diligence
to
escape
it
:
And
is
it
not
as
certain
as
if
we
had
seen
or
felt
it
?
Hath
the
Lord
said
that
he
will
laugh
at
the
destruction
of
a
sinner
,
and
mock
when
his
fear
cometh
?
Prov.
1.26
.
Hath
he
said
,
that
he
will
shortly
come
with
his
Fan
in
his
hand
,
and
thorowly
purge
his
Floor
,
and
gather
his
Wheat
into
the
Garner
,
but
that
he
will
burn
up
the
Chaff
with
unquenchable
Fire
;
and
will
this
not
surely
be
brought
to
pass
?
Mat.
3.12
.
Heaven
and
Earth
may
sooner
pass
away
,
than
one
jot
or
tittle
of
his
Word
shall
pass
,
Mat.
5.16
.
Things
that
will
certainly
come
to
pass
,
if
they
concern
us
in
this
life
only
;
though
they
be
not
near
,
yet
they
are
not
slighted
by
us
:
But
if
they
are
near
and
certain
,
and
highly
concerning
,
the
thoughts
thereof
will
rush
in
upon
us
,
and
prevail
against
the
greatest
necessity
of
nature
;
they
will
disturb
our
Rest
,
and
make
us
forget
to
eat
our
Bread
.
Could
a
Man
that
were
to
be
tryed
for
his
Life
to
morrow
,
or
a
day
or
two
hence
,
eat
his
Meat
quietly
,
or
lie
down
upon
his
Bed
in
peace
,
and
take
his
Rest
?
Psal.
4.8
.
And
canst
thou
read
the
Threats
or
Promises
in
the
Word
of
God
,
that
concern
thee
so
unspeakably
,
and
may
be
made
good
within
one
day
or
hour
,
for
all
thou
knowest
,
and
yet
be
no
more
overwhelmed
with
Joy
or
Terror
?
They
that
are
not
awakened
with
the
serious
affecting
thoughts
of
the
most
certain
and
near
accomplishment
of
all
that
is
threatned
or
promised
in
the
Word
of
God
,
will
certainly
be
condemned
in
the
number
of
those
that
do
forget
it
.
These
are
the
second
sort
of
those
that
forget
God
.
Those
that
think
not
upon
his
sacred
,
venerable
Word
.
3.
Thirdly
,
They
forget
God
indeed
,
that
overlook
his
most
observable
Works
,
and
regard
not
his
remarkable
Providences
.
The
Works
of
the
Lord
are
great
,
both
of
Creation
and
Provivence
,
sought
out
of
all
them
that
have
pleasure
in
them
;
Psal.
3.2
.
And
those
that
have
no
pleasure
in
them
will
be
sure
to
forget
them
.
There
be
several
ways
by
which
the
Works
and
Providence
of
God
is
overlooked
,
or
several
persons
guilty
of
this
sin
.
1.
First
,
They
are
signally
guilty
,
that
deny
Gods
Providence
in
the
Rule
and
Dispose
of
all
Affairs
,
either
directly
or
by
plain
consequence
.
There
are
none
that
deny
it
in
the
first
sense
(
that
is
)
directly
and
expresly
,
but
plain
Atheists
,
of
which
I
would
there
were
none
in
this
Nation
,
that
believe
in
their
Hearts
that
all
things
come
to
pass
by
Fate
or
Chance
.
But
they
deny
Providence
by
Consequence
and
Interpretation
,
that
are
so
intent
upon
Means
and
Instruments
,
whereby
any
effect
is
brought
to
pass
,
or
rather
upon
the
Effect
it self
,
that
they
do
not
at
all
look
up
any
higher
;
Psal.
10.4
.
The
Wicked
thorow
the
Pride
of
his
Countenance
will
not
seek
after
God
;
God
is
not
in
all
his
thoughts
;
thy
Judgments
are
far
above
out
of
his
sight
.
These
lie
under
a
deep
guilt
of
this
sin
.
2.
Secondly
,
They
are
guilty
of
this
Wickedness
also
,
that
can
find
out
nothing
among
all
the
works
of
Creation
and
Providence
,
so
worthy
their
Observation
,
as
to
captivate
their
Souls
to
the
highest
Reverence
of
their
Author
:
Highest
I
mean
,
not
in
respect
of
the
degrees
of
Reverence
,
but
of
the
kinds
;
that
is
,
though
he
hath
a
Reverence
for
this
Object
,
and
another
for
that
,
another
for
a
third
;
yet
he
hath
Highest
and
most
principal
veneration
for
him
who
doth
so
incomparably
manage
all
things
.
And
who
hath
impudence
enough
to
plead
for
that
man
that
hath
an
understanding
and
considering
Faculty
,
and
such
Wonders
to
behold
both
in
Heaven
and
Earth
,
such
Providences
towards
the
World
in
general
,
and
such
towards
the
Church
in
special
,
and
yer
God
no
higher
in
his
Judgment
and
Affections
,
in
his
Thoughts
and
Heart
,
than
a
full
Chest
,
and
a
little
painted
Skin
,
and
an
adored
Lust
?
What
,
hast
thou
heard
the
Voice
of
the
Lord
so
often
in
Thunder
and
Lightning
,
and
seen
the
dreadful
effects
of
them
?
Hast
thou
not
heard
of
a
little
of
his
Breath
shut
up
in
the
caverns
of
the
Earth
,
that
hath
made
this
stable
Body
of
the
Earth
to
shake
and
tremble
,
and
rent
and
torn
the
very
bowels
thereof
,
and
overturned
whole
Cities
at
once
?
Hast
thou
heard
of
the
Division
of
Jordan
and
the
Red
Sea
,
how
the
Waters
parted
and
left
a
path-way
in
the
midst
of
them
,
whilst
the
People
passed
over
,
of
whom
God
had
taken
on
him
the
Care
and
Conduct
?
And
how
Pharaoh
and
his
mighty
Host
were
afterward
overwhelmed
by
the
same
Waters
,
who
were
their
professed
Enemies
?
Hast
thou
read
and
believed
what
he
did
for
Hezekiah
,
when
the
proud
King
of
Assyria
threatned
to
swallow
him
up
?
How
he
accepted
his
Tears
,
heard
his
Prayers
,
and
an
Army
of
Two
hundred
thousand
men
almost
all
struck
dead
in
one
night
?
What
he
did
for
wicked
Manasseh
,
though
he
had
filled
Jerusalem
with
Idols
and
Blood
;
yet
how
mercifully
he
heard
him
when
he
cryed
to
him
in
Chains
?
Look
into
the
sacred
History
,
or
read
over
any
profane
History
,
or
consult
thine
own
Eyes
and
Ears
,
what
thou
hast
seen
or
heard
;
what
he
hath
done
to
and
for
his
Enemies
,
and
what
he
hath
done
for
his
Church
,
or
any
parts
or
members
of
it
;
and
if
thou
canst
be
a
Sot
or
Block
under
all
,
and
have
Mens
Persons
in
admiration
,
because
of
advantage
to
thee
,
Jude
16.
rather
than
reverence
and
adore
the
Lord
and
mighty
Worker
of
all
,
take
that
thine
is
,
and
go
thy
way
,
thou
art
one
that
does
overlook
the
Works
of
God
.
3.
Thirdly
,
They
overlook
the
Works
and
Providence
of
God
,
whose
lives
are
ordered
in
a
course
of
crossness
and
contradiction
to
them
.
As
History
reports
of
Sardanapalus
,
that
he
lay
in
Bed
all
day
and
rose
at
night
,
when
others
went
to
Bed
;
and
so
turned
the
day
into
night
and
the
night
into
day
.
So
when
God
calleth
by
his
Providence
,
I
mean
by
some
formidable
signs
of
his
displeasure
to
Fasting
and
Weeping
and
Mourning
,
and
to
girding
with
Sack-cloth
,
and
Baldness
;
and
behold
Joy
and
Gladness
,
slaying
Oxen
and
killing
Sheep
,
eating
Flesh
and
drinking
Wine
;
Esay
22.12
,
13.
that
will
not
see
when
the
hand
of
God
is
lifted
up
,
26.11
.
When
God
is
●utting
up
and
throwing
down
,
and
disgracing
all
worldly
Pride
,
They
are
seeking
great
things
for
themselves
,
and
feeding
themselves
with
proud
thoughts
of
what
they
have
,
or
what
they
hope
to
have
;
Jer.
45.4
,
5.
When
God
is
pulling
down
the
proud
,
they
are
delighting
themselves
in
Pride
,
and
Oppression
of
those
that
cannot
defend
themselves
.
When
God
is
searching
for
Sin
,
they
are
hiding
of
it
;
and
when
he
is
shewing
his
dislike
of
it
,
and
would
stop
the
poison
that
it
should
spread
no
further
;
it
's
sweet
in
their
Mouths
,
they
hide
it
under
their
Tongue
,
they
spare
it
and
forsake
it
not
;
Job
20.12
,
13.
What
a
proud
contempt
of
his
Providence
is
it
to
sit
still
and
shut
our
Eyes
,
and
not
consider
them
?
Psal.
111.4
.
He
hath
made
his
wonderful
work●
to
be
remembred
.
But
what
a
Pride
is
that
,
that
when
God
is
debasing
Men
we
will
exalt
them
;
when
God
is
visiting
Sin
and
Transgression
,
they
are
incouraging
it
in
themselves
or
others
,
and
will
not
be
searched
;
but
instead
of
starving
their
Lusts
and
Corruptions
,
are
making
Provision
for
them
?
When
God
is
telling
Men
plainly
of
their
Sabbath-breaking
;
careless
performance
of
his
Service
and
Worship
,
Selfishness
,
Inordinate
love
of
,
and
Adulterous
Affections
to
any
Creature
;
and
hiding
Pride
from
Man
,
and
turning
our
Eyes
from
a
fond
Admiration
of
Creatures
,
and
laying
them
in
the
dust
;
They
will
not
endure
it
,
but
fret
and
murmur
in
their
hearts
;
and
are
ready
to
say
as
the
Rebellious
Followers
of
Korah
did
to
Moses
,
Wilt
thou
put
out
these
Eyes
of
ours
?
We
will
not
come
down
;
we
will
not
deny
our selves
,
nor
be
crossed
in
our
wills
,
nor
leave
our
shame
.
When
God
is
putting
the
Bridle
into
their
Mouths
,
and
laying
a
Curb
and
Restraint
upon
their
Intemperance
,
Pride
and
Luxury
,
and
bringing
into
contempt
their
Gallantry
and
swaggering
Bravery
;
they
will
not
endure
the
Curb
,
but
rage
and
foam
and
grow
mad
,
and
bite
the
Bridle
that
holds
them
in
;
and
reply
as
the
remnant
Jews
did
after
the
Captivity
,
when
they
sent
Jeremiah
to
inquire
of
the
Lord
for
their
Direction
,
and
liked
not
the
Answer
that
he
brought
,
Jer.
44.16
,
17.
We
will
not
hearken
to
thee
,
but
will
certainly
do
whatsoever
thing
goeth
forth
of
our
own
Mouth
;
we
will
let
our
Hearts
with
a
full
rein
to
any
thing
they
desire
;
for
when
we
have
done
thus
we
were
well
and
saw
no
evil
;
when
we
leave
off
to
shew
favour
and
courtesie
to
our selves
,
who
shall
befriend
us
?
when
we
begin
to
cry
shame
on
our selves
,
all
men
will
cry
shame
on
us
;
and
if
once
we
come
down
and
lie
in
the
dust
,
all
men
will
trample
upon
us
.
Those
are
some
of
the
shifts
that
carnal
Wisdom
and
Reason
alledgeth
,
whereby
it
would
frustrate
the
Invitations
of
Mercy
.
When
God
is
calling
for
the
Plumb
Line
,
and
meting
out
a
Nation
for
Destruction
,
Amos
7.7
.
when
he
is
drawing
the
lines
of
confusion
in
a
place
,
1
Sam.
2.8
.
and
marking
it
for
Judgment
,
they
cry
as
the
Inhabitants
of
Ephraim
once
did
,
The
Bricks
are
fallen
down
,
but
we
will
build
with
hewen
Stones
;
the
Sycamores
are
cut
down
,
but
we
will
change
them
into
Cedars
,
Esay
9.10
.
And
though
we
may
not
be
gotten
up
to
such
a
degree
of
wickedness
as
this
is
,
it
will
concern
us
to
make
search
and
inquiry
,
whether
there
be
no
seed
of
this
wicked
nature
in
us
.
I
am
too
much
out
of
doubt
,
that
there
is
much
of
crossness
and
contradiction
to
the
will
of
God
in
the
best
heart
;
and
too
loth
are
the
best
to
veil
and
stoop
to
the
will
of
God
,
when
it
crosseth
ours
;
but
it
will
be
fitter
to
help
on
this
search
in
the
Application
.
4.
Lastly
,
They
overlook
both
his
Attributes
,
Word
and
Works
,
all
at
once
,
that
put
him
off
with
shadows
instead
of
substance
;
that
give
him
a
few
flattering
words
and
shews
for
the
inward
worship
and
purity
of
their
hearts
.
This
is
the
very
instance
of
the
Psalm
,
a
part
of
which
we
have
now
before
us
.
What
an
affront
is
this
,
to
remember
him
with
the
Mouth
,
that
he
may
be
cast
out
of
the
Heart
,
where
he
will
have
more
to
do
than
all
the
World
,
or
else
abhor
that
person
and
his
service
,
whose
heart
it
is
?
To
wash
the
outside
with
the
paint
of
an
external
profession
,
and
to
have
a
Heart
full
of
Pride
and
unmortified
Lusts
,
full
of
putrid
noisom
Filth
,
is
not
to
play
the
Christian
but
the
Pharisee
.
To
profess
God
at
Home
and
at
Church
,
in
our
Houses
,
and
his
House
,
and
to
joyn
with
his
Servants
in
the
Externals
of
his
Worship
;
to
read
his
Word
and
sing
his
Praises
with
our
Lips
,
and
in
Heart
and
Life
to
subvert
the
Christian
Faith
,
is
not
to
be
a
Disciple
but
a
Judas
.
To
give
God
the
most
glorious
Attributes
and
Titles
,
and
call
him
thy
Creator
,
Lord
and
Governour
,
and
to
acknowledge
thou
hast
all
from
his
Bounty
,
and
yet
to
deny
him
the
Service
and
Obedience
due
to
his
Laws
;
this
is
not
to
remember
but
to
forget
him
.
If
I
be
a
Father
,
where
is
mine
Honour
?
If
I
be
a
Master
,
where
is
my
fear
?
saith
God
,
Mal.
1.6
.
Is
not
the
Lord
a
Spirit
,
and
will
he
be
put
off
with
a
meer
bodily
service
only
?
I
know
he
will
have
the
service
of
the
body
also
;
he
will
have
the
Tongue
and
the
Knee
,
and
an
External
Reverence
,
that
may
be
of
good
Example
to
others
.
But
thou
art
guilty
of
Hypocrisie
and
Folly
both
;
if
this
be
all
that
thou
canst
spare
,
if
thou
go
not
further
,
thou
mayst
be
a
very
devil
in
thy
heart
;
when
thou
ha●st
Oyl
and
Butter
in
thy
Mouth
,
and
when
thou
speakest
the
smoothest
words
to
God
,
thou
mayst
have
war
and
enmity
to
him
in
thy
heart
;
thou
mayst
fetch
a
sigh
or
a
groan
for
sin
at
a
pretty
easie
rate
;
but
God
will
not
take
this
instead
of
Self-denial
and
mortification
of
thy
Lusts
,
but
will
abhor
their
shews
and
complements
,
that
cover
hatred
with
lying
Lips
.
When
God
calls
to
the
proud
Person
to
come
down
and
sit
in
the
dust
and
humble
himself
,
will
it
be
an
acceptable
service
if
he
would
offer
him
something
else
?
or
will
he
take
the
fruit
of
the
Body
for
the
sin
of
the
Soul
,
Mich.
6.7
.
I
mean
a
shew
of
humility
,
in
going
softly
,
speaking
faintly
,
looking
sadly
,
instead
of
true
lowliness
and
poverty
of
Spirit
;
I
speak
not
against
the
outward
signs
,
they
are
good
,
when
accompanied
with
the
thing
signified
;
but
when
we
deceive
our selves
with
these
,
and
think
to
deceive
God
also
.
True
humility
consists
in
a
universal
submission
to
the
Will
of
God
,
and
ready
obedience
to
all
his
Laws
,
when
they
cross
our
interest
in
the
world
,
as
when
they
do
promote
it
.
And
he
that
hath
not
this
in
a
prevailing
measure
and
degree
,
God
will
look
upon
him
afar
off
,
let
him
come
as
near
as
he
will
with
his
Tongue
or
Knee
,
Psal.
138.6
.
and
he
will
plentifully
reward
as
a
proud
doer
,
Psal.
40.4.31.23
.
When
God
calleth
to
search
our
hearts
and
try
our
ways
,
and
remember
our
doings
.
It
will
not
serve
turn
to
remember
the
doings
of
others
,
and
to
se●●ch
and
censure
them
,
to
lay
heavy
burdens
upon
the
City
or
Countrey
,
and
not
to
touch
them
with
one
of
our
Fingers
;
not
but
we
may
and
must
confess
the
sins
of
the
whole
Nation
,
when
Gods
hand
is
upon
a
whole
Nation
and
calls
it
to
repentance
;
but
if
we
remember
not
our
own
sins
with
a
weeping
heavy
heart
also
,
and
do
not
loath
our selves
for
all
our
own
abominations
,
Ezek.
36.31
.
and
feellingly
confess
with
shame
and
detestation
,
the
sins
that
lie
nearest
our
hearts
,
and
take
it
for
a
mercy
to
have
the
scourge
of
a
just
and
smarting
rod
,
as
well
as
the
charge
of
a
holy
convincing
word
,
that
we
have
not
only
threatning
(
which
we
have
made
a
shift
to
slight
so
often
)
but
some
execution
to
make
sin
odious
to
us
,
and
to
recover
us
to
a
due
sense
and
apprehension
of
it
.
If
we
have
brought
our selves
to
such
a
death
in
sin
,
that
we
cannot
understand
what
it
is
until
we
feel
it
;
it
's
a
mercy
to
feel
that
we
may
understand
:
But
let
us
remember
,
that
if
feeling
do
not
recover
our
understanding
,
God
will
forsake
us
as
a
desperate
cure
,
and
say
,
why
should
they
be
stricken
any
more
,
they
will
revolt
more
and
more
?
Esay
1.5
.
When
once
it
comes
to
that
,
farewel
Rod
,
it
will
come
to
that
farewel
God
for
ever
;
and
then
forgetfulness
will
be
our
punishment
,
as
now
it
is
our
sin
.
To
conclude
therefore
with
some
little
touch
of
Application
,
though
it
be
out
of
its
due
place
,
since
the
day
of
the
Lord
is
come
upon
us
,
and
he
is
visiting
for
our
Transgressions
,
and
we
have
so
loud
a
call
to
Repentance
.
Let
us
not
think
though
we
have
mercifully
escaped
the
Judgment
that
we
may
escape
the
Duty
also
.
It
deserves
a
double
acknowledgment
if
God
do
awaken
us
by
the
doleful
noise
of
others
complaints
;
and
if
he
do
cleanse
our
.
Hearts
by
the
Judgments
that
sweeps
so
many
away
;
but
let
us
see
that
it
be
a
true
and
substantial
sorrow
,
that
begins
at
the
right
place
,
even
at
the
very
heart
,
and
will
not
evaporate
and
spend
its
self
in
a
few
tears
and
sighs
,
but
doth
mortifie
our
sin
,
and
work
a
sincere
renovation
in
our
life
.
And
if
we
do
take
upon
us
also
to
lament
the
sins
of
the
City
and
Nation
,
let
us
prove
our
sorrow
to
be
of
the
right
stamp
,
by
helping
forward
their
Repentance
and
Reformation
,
first
by
our
Prayers
,
then
by
other
our
best
endeavours
.
'T
is
a
poor
matter
to
forbear
a
meal
or
twain
,
and
yet
to
harbour
such
a
Guest
as
pulls
the
meat
from
our
Mouths
,
and
calls
for
the
Pillow
under
our
Heads
,
and
snatches
away
the
desire
of
our
Eyes
,
and
divorces
our
Friends
and
Companions
from
us
;
yea
,
which
is
the
sum
and
abridgement
of
all
our
misery
,
parts
between
God
and
us
.
'T
is
a
poor
business
to
spread
Sack-cloth
over
us
,
(
I
mean
to
deny
our
Bodies
their
usual
Ornaments
)
and
to
strew
Ashes
under
our
Feet
,
and
to
let
a
few
tears
drop
from
us
for
sin
,
and
yet
to
carry
in
our
Breasts
an
Heart
unrent
,
unbroken
,
unsoftened
by
a
true
sence
of
sin
and
a
work
of
Grace
.
To
what
purpose
is
it
to
bow
the
Body
to
God
,
and
yet
to
make
ones
Heart
like
an
Iron
Sinew
,
too
stiff
and
stout
to
bend
in
obedience
to
Gods
Command
.
The
Prophet
Hosea
lays
it
upon
them
as
a
heavy
charge
,
Hos.
7.14
.
They
have
not
cryed
unto
me
with
their
Hearts
when
they
howled
upon
their
Beds
.
And
you
know
with
what
indignation
God
puts
the
question
,
Esay
lviii
.
5.
Is
this
the
Fast
that
I
have
chosen
?
a
day
for
a
man
to
afflict
his
Soul
?
Is
it
to
bow
down
his
Head
as
a
Bull-rush
,
and
to
spread
Sack-cloth
and
Ashes
under
him
?
Wilt
thou
call
this
a
Fast
and
an
acceptable
day
to
the
Lord
?
But
oh
what
a
Fast
is
that
,
when
we
will
not
go
thus
far
,
when
we
will
not
afflict
our selves
so
far
,
as
to
want
our
Food
and
Ornaments
.
I
am
confident
it
is
a
great
provocation
when
we
will
not
shew
forth
to
one
another
these
and
the
like
outward
signs
of
humiliation
.
Ahab
went
thus
sar
,
and
the
stubborn
Jews
never
stuck
at
this
.
And
though
the
same
signs
of
mourning
and
humiliation
be
not
in
fashion
with
us
that
were
with
them
,
yet
I
am
sure
gaudery
is
no
sign
external
of
inward
humiliation
.
If
I
had
time
,
or
were
indeed
upon
the
Application
,
it
would
be
seasonable
to
help
forward
the
true
Repentance
that
God
expecteth
from
us
.
By
setting
some
of
our
sins
before
our
face
in
some
of
their
aggravations
;
but
that
I
may
have
opportunity
to
do
hereafter
.
So
much
in
answer
to
the
Second
Question
,
who
they
are
that
forget
God
.
I
come
now
to
the
Application
.
1.
First
,
Then
we
may
hence
discover
,
by
what
hath
been
spoken
in
answer
to
the
Two
foregoing
Questions
,
What
a
sin
it
is
to
forget
God
;
and
by
Connexion
,
how
Guilty
they
make
themselves
that
wipe
God
out
of
their
Remembrance
,
and
reserve
their
hearts
for
other
things
.
If
to
forget
God
be
not
barely
to
cast
him
out
of
thy
memory
(
which
yet
were
sinful
enough
)
since
all
thy
faculties
are
indebted
to
him
)
but
to
throw
him
out
of
thy
Heart
and
Affections
,
as
the
case
is
plain
enough
that
it
is
.
If
to
forget
God
,
imply
a
disregard
of
his
most
glorious
Attributes
,
Word
and
Works
,
to
which
such
a
high
Veneration
and
Reverence
is
due
from
every
understanding
Creature
:
Then
what
a
Sin
art
thou
Guilty
of
,
That
dost
not
remember
him
?
Wilt
thou
Annihilate
(
as
much
as
in
thee
lies
)
the
Sun
that
shineth
,
the
Air
that
thou
suckest
in
,
the
Heavens
that
hang
over
thy
head
,
and
the
Earth
under
thy
feet
,
and
all
the
Glory
both
of
Heaven
and
Earth
?
wilt
thou
make
nothing
of
the
light
of
thy
Eyes
,
and
the
breath
of
thy
Nostrils
?
If
thou
forget
God
,
thou
dost
upon
the
matter
annihilate
all
these
as
to
the
end
and
intent
of
them
;
as
to
their
moral
use
,
though
not
as
to
their
Physical
nature
.
Darest
thou
be
guilty
of
the
contempt
of
that
mighty
power
that
made
thee
and
all
the
World
out
of
Nothing
?
of
the
highest
Soveraignty
and
Jurisdiction
,
to
which
every
rational
Creature
owes
subjection
;
there
's
one
only
Law
giver
that
's
able
to
save
or
to
destroy
,
and
darest
thou
contemn
him
?
James
4.12
.
Art
thou
mad
to
despise
the
Royal
Law
,
James
2.8
,
the
Law
of
Heaven
,
and
the
highest
Wisdom
that
hath
composed
it
,
and
the
highest
Authority
that
hath
imposed
it
.
Art
thou
so
void
of
Reason
as
to
contemn
thine
own
happiness
,
and
to
despise
thine
own
welfare
?
And
to
slight
that
Eye
that
always
seeth
thee
?
In
a
word
,
Art
thou
so
bold
to
affront
infinite
and
inflexible
Justice
,
Purity
and
Holiness
?
If
God
be
forgotten
by
thee
,
yea
,
if
he
have
not
the
chiefest
Room
in
thy
Remembrance
,
thou
wilt
be
judged
one
day
to
be
guilty
of
such
contempt
.
What
a
sin
must
it
needs
be
,
to
despise
the
written
Word
of
God
,
indited
by
such
a
Spirit
,
confirmed
by
such
Miracles
and
mighty
Works
,
given
us
in
so
much
love
and
mercy
;
that
contains
such
important
matters
of
the
biggest
concernment
,
whose
accomplishment
is
so
near
and
certain
?
and
to
slight
what
the
God
of
Heaven
hath
there
either
threatned
or
promised
?
And
if
God
be
forgotten
by
thee
,
thou
wilt
fall
under
this
damnable
guilt
.
Art
thou
so
stupid
as
to
overlook
and
despise
the
Works
of
God
,
whether
of
Creation
,
Providence
,
or
Redemption
,
and
to
forget
God
,
whilst
thou
hast
such
helps
for
thy
memory
?
Darest
thou
cross
the
Acts
of
Gods
Providence
,
and
say
thou
wouldst
have
it
thus
when
God
would
have
it
otherwise
:
This
thou
wilt
do
if
thou
hast
a
Temptation
,
if
God
be
forgotten
.
In
a
word
,
this
will
betray
thee
to
that
Formality
and
Hypocrisie
in
his
Service
,
and
to
such
a
carnal
Worship
of
him
,
that
hath
so
little
likeness
to
him
,
or
acceptance
from
him
,
which
he
doth
so
much
detest
;
And
which
he
doth
so
bitterly
upbraid
the
confident
,
impudent
Jews
,
which
in
this
whole
50
Psalm
.
I
know
the
best
have
too
much
of
this
sin
,
and
forget
their
endeared
Lord
too
much
,
not
only
in
the
works
of
their
civil
and
common
Employment
,
but
also
in
their
acts
of
Worship
and
immediate
Service
of
him
,
and
have
not
adoring
,
prising
thoughts
of
his
Greatness
and
Goodness
,
as
they
should
have
;
and
this
is
some
degree
of
forgetfulness
,
and
therefore
they
will
be
ready
to
condemn
themselves
,
and
take
some
share
in
this
Reproof
;
but
the
sharpest
part
of
the
Reproof
belongs
most
to
them
that
are
least
disposed
to
take
it
,
and
most
ready
to
quarrel
with
and
fight
against
it
.
And
this
is
the
most
doleful
aggravation
of
their
misery
.
O
what
a
misery
is
it
to
need
a
bitter
Cup
,
a
smarting
Rod
,
sharp
and
cutting
reproof
,
and
yet
not
to
endure
the
remedy
and
the
proper
means
of
their
recovery
!
to
be
desperately
sick
and
not
to
abide
the
Physician
.
This
is
the
condition
of
those
that
have
most
of
Guilt
,
and
therefore
the
sorer
they
are
,
the
less
they
care
to
be
search'd
and
dress'd
.
If
it
be
any
dangerous
Distemper
in
the
Body
,
it
's
sad
when
the
case
is
thus
;
but
if
the
Wound
be
Spiritual
,
and
the
Soul
be
the
subject
to
be
handled
and
will
not
abide
it
;
the
condition
of
that
Man
or
Woman
is
much
more
to
be
lamented
.
O
how
sad
is
their
case
that
need
Humiliation
and
Repentance
,
and
the
sense
of
their
sins
and
misery
,
that
make
them
so
forgetful
of
God
,
and
yet
are
impatient
of
the
means
that
the
Wisdom
of
God
hath
appointed
,
and
that
they
must
use
to
bring
this
to
pass
!
O
what
a
fearful
state
is
it
,
and
deeply
to
be
lamented
,
to
have
the
greatest
necessities
on
them
,
accompanied
with
the
greatest
stupidity
and
insensibility
.
To
have
need
to
cry
aloud
for
mercy
,
mercy
,
and
a
heart
fit
to
receive
it
,
and
yet
to
have
no
mind
to
lift
up
an
earnest
Prayer
unto
God
,
and
to
stir
up
the
remembrance
of
him
,
nor
to
be
awakened
thereto
by
any
way
that
's
like
to
speed
!
How
dreadful
is
the
condition
of
a
senseless
,
hard
hearted
sinner
!
that
must
die
Eternally
without
Repentance
,
and
be
broken
by
the
vengeance
of
God
for
ever
,
if
his
heart
do
not
break
now
;
and
yet
doth
eonsent
,
yea
,
and
set
this
Seal
to
his
own
Destruction
,
and
yet
doth
reject
all
the
humbling
,
softning
means
,
that
Christ
the
greatest
friend
that
ever
he
had
,
or
shall
have
in
the
World
,
hath
taught
him
and
beseeched
him
to
use
:
say
not
that
a
man
may
forget
God
,
and
yet
need
no
such
reproof
,
nor
be
in
any
such
danger
.
I
have
told
you
what
forgetfulness
of
God
implies
,
and
who
they
are
that
are
chargeable
therewith
,
and
who
can
easily
speak
worse
of
any
;
unless
it
be
those
that
have
more
of
this
sin
,
and
are
guilty
of
it
in
a
higher
degree
.
Those
that
the
Text
speaks
to
,
are
such
as
God
threatens
to
tear
in
pieces
,
unless
they
be
recovered
by
consideration
.
And
the
Scripture
doth
not
use
to
speak
with
so
much
heat
and
indignation
,
where
the
sin
is
not
so
provoking
.
I
come
therefore
now
to
shew
you
,
-
1.
The
guiltiness
this
sin
.
-
2.
The
danger
of
this
sin
.
And
what
a
madness
as
well
as
wickedness
it
is
to
forget
God
;
that
if
it
be
possible
,
this
double
sight
of
the
sin
and
danger
,
may
the
better
prepare
them
for
the
means
that
must
recover
them
and
bring
them
to
speedy
use
of
them
.
And
this
will
appear
-
1.
From
the
hainous
nature
of
this
sin
.
-
2.
From
the
fearful
effects
thereof
.
The
odious
nature
of
this
sin
is
manifest
,
in
that
this
forgetfulness
of
God
is
a
sin
against
the
highest
Obligations
.
-
1.
On
Gods
part
.
-
2.
On
Our
part
.
1.
On
Gods
part
.
1.
First
,
In
that
he
hath
given
us
our
Faculties
on
purpose
to
remember
him
,
and
hath
fitted
them
for
this
very
use
and
service
.
And
what
a
sin
must
it
needs
be
to
frustrate
so
great
a
design
of
God
in
the
very
Make
and
Fabrick
of
the
best
of
his
Creatures
here
on
Earth
.
This
end
and
use
is
legible
enough
in
his
uppermost
Faculties
,
which
the
rest
were
made
to
serve
and
obey
:
For
if
all
were
made
to
minister
unto
one
,
and
that
on
purposel●y
to
do
Homage
unto
God
;
then
all
are
made
ultimatly
for
God
;
but
that
he
had
his
noblest
Perfections
for
this
very
end
,
it
's
easie
to
see
with
half
an
Eye
.
What
should
he
do
with
an
Immortal
Soul
,
indued
with
the
powers
of
Reason
and
free
Choice
?
But
that
by
the
one
he
might
discern
the
greatest
Good
,
and
by
the
other
make
it
his
Choice
.
There
are
certain
Relations
,
that
intercede
between
all
Creatures
,
amongst
which
,
those
of
Cause
and
Effect
,
Means
and
End
,
are
the
most
principal
;
which
the
understanding
of
Man
was
given
him
intentionally
to
argue
and
find
out
,
that
by
these
he
might
step
up
to
the
highest
Cause
,
and
the
supream
and
last
end
;
and
do
the
highest
acts
of
Homage
and
Reverence
to
them
,
that
his
understanding
and
will
are
able
to
give
,
in
appretiation
and
love
,
which
are
their
two
most
essential
Acts.
Not
a
Creature
but
would
lead
the
Reason
of
Man
to
the
Creator
of
all
things
,
if
he
will
use
his
Reason
and
follow
this
Guide
.
The
most
contemptible
thing
had
a
Father
that
begot
it
(
that
I
may
use
Job's
expression
,
Job
38.28
,
&c.
Hath
the
Rain
a
Father
?
or
who
begot
the
drops
of
the
Dew
?
)
Every
thing
hath
a
cause
that
brought
it
into
being
,
and
that
was
produced
by
a
former
,
and
that
by
something
that
was
before
that
,
till
you
come
to
the
foremost
and
highest
cause
.
And
so
for
the
other
Relation
of
Means
and
End
;
there
's
nothing
but
is
subservient
to
some
end
,
and
that
to
a
higher
,
till
you
come
to
the
highest
(
e.g.
)
The
Showres
moisten
and
supple
the
Earth
,
and
make
it
bring
forth
Grass
:
This
Grass
is
to
serve
a
higher
end
(
viz.
)
to
feed
and
no●rish
the
Beasts
,
that
they
might
be
fit
for
the
use
and
service
of
Man
his
Food
,
and
other
imployments
,
either
serious
or
recreative
:
And
can
we
think
that
here
's
a
full
stop
,
and
man
was
made
for
no
higher
end
,
but
to
domineer
over
the
other
Creatures
,
and
take
a●ay
their
lives
when
it
pleaseth
him
for
his
uses
?
Certainly
there
was
a
further
and
higher
end
,
that
God
intended
Man
for
,
and
that
is
to
have
him
in
perpetual
Remembrance
.
It
's
certain
there
's
no
Creature
here
on
Earth
but
Man
,
hath
any
capacity
to
know
God
,
or
to
bear
his
Image
in
Holiness
,
or
to
worship
him
,
which
two
last
imply
the
first
(
1.
)
A
knowledge
of
him
.
1.
What
he
is
in
himself
in
some
measure
.
2.
What
he
is
to
them
,
Their
Creator
,
Preserver
,
and
bountiful
Provider
.
Neither
hath
any
of
them
a
Faculty
to
express
and
utter
thus
much
to
another
Creature
,
being
all
deprived
of
Speech
and
Eloquution
,
which
is
mans
Glory
only
.
Obj.
And
if
you
object
the
19
Psalm
.
1.
The
Heavens
declare
the
Glory
of
God
,
and
the
Firmament
,
&c.
and
therefore
not
man
only
.
Ans.
The
Declaration
there
spoken
of
is
improper
and
objective
.
As
a
Dial
tells
what
a
Clock
't
is
(
1.
)
You
may
gather
what
time
of
day
't
is
if
you
look
on
it
,
by
the
help
of
our
Reason
,
not
any
Tongue
it
hath
to
express
thus
much
.
Neither
hath
any
Creature
an
expli●●●
desire
of
an
Eternal
Happiness
,
that
shall
never
fail
or
be
interrupted
.
And
Lactantius
,
one
of
the
Latin
Fathers
,
that
liv'd
in
the
said
Century
,
places
the
Characteristical
Difference
and
Specificial
Distinction
,
between
Man
and
Beast
,
not
in
Rationality
,
but
in
Religion
;
because
some
Creatures
seem
to
do
Acts
that
are
Rational
,
as
the
Elephant
,
Hare
,
Fox
,
Dog
;
but
none
that
have
any
appearance
of
Religion
or
Piety
.
Now
it
is
a
very
great
truth
,
That
God
never
made
any
Power
or
Capacity
in
any
Creature
in
vain
;
He
hath
given
the
Sun
an
Active
Capacity
to
revive
and
exhilerate
the
lower
World
,
and
it
were
unnatural
if
he
should
not
put
forth
that
vertue
to
that
end
.
He
hath
given
Earthly
Creatures
a
pasfive
Capacity
,
or
Receptive
Power
,
to
suck
in
this
influence
;
and
they
do
and
are
covered
over
with
Corn
,
and
laugh
and
sing
,
Psal.
65.13
.
And
it
's
universally
true
,
wheresoever
there
is
a
power
that
can
put
forth
any
Act
,
that
should
not
act
according
to
the
Power
,
were
a
Monster
and
not
a
Creature
.
God
hath
given
the
Fire
a
power
to
burn
and
consume
,
when
fit
matter
is
offered
,
and
if
it
should
spare
the
Wood
that
's
laid
on
it
,
we
should
not
count
it
a
merciful
but
a
monstrous
act
.
God
hath
made
the
Water
to
wet
and
moisten
,
and
if
it
should
not
do
so
,
what
were
it
good
for
?
You
would
not
commend
this
Property
in
Horse
or
Beast
if
they
should
fly
in
the
Air
,
or
dive
under
Water
;
the
Fish
that
should
shun
the
Water
,
would
be
a
monstrous
and
degenerate
Breed
.
And
is
it
not
as
absurd
and
monstrous
for
a
man
,
that
hath
a
Faculty
on
purpose
to
remember
God
,
yet
to
forget
him
?
To
have
a
Capacity
to
be
like
God
,
and
yet
not
to
employ
and
exercise
it
;
for
this
also
is
imply'd
in
our
remembrance
of
him
.
There
were
no
sadder
Spectacle
in
the
World
than
Man
,
were
it
not
for
these
Acts
,
and
what
is
or
will
be
consequent
on
them
.
A
Toad
were
not
half
so
bad
,
nor
the
most
hated
Creature
,
no
,
nor
those
that
are
continually
hunted
and
pursued
,
and
live
always
in
danger
of
the
snare
,
or
some
crafty
device
,
or
other
,
that
may
make
them
a
prey
to
their
cruel
pursuers
.
These
brutish
Creatures
apprehend
not
the
snare
till
they
are
caught
in
it
,
nor
fore-see
a
mischief
till
it
is
upon
them
,
nor
vex
themselves
with
the
memory
of
what
is
past
.
But
Reason
,
which
is
Mans
proper
Vtensil
(
were
it
not
for
the
service
that
it
may
do
to
God
and
his
Soul
)
make
him
but
the
more
capable
subject
of
Misery
and
Torment
.
It
helps
him
to
prevent
a
mischief
before
it
comes
,
and
to
think
on
it
after
it's
past
and
gone
,
and
to
enjoy
a
calamity
(
I
may
say
)
and
to
chew
upon
an
evil
that
's
swallowed
down
and
past
.
Alass
!
alass
!
If
God
gave
not
Man
these
Faculties
to
remember
and
aspire
to
him
.
●t
would
be
far
more
desirable
to
be
a
Beast
than
a
Man
,
since
then
it
's
past
all
doubt
,
that
God
hath
made
Man
for
himself
,
and
given
him
such
a
high
Capacity
on
purpose
to
remember
him
;
it
's
monstrous
and
unnatural
to
forget
him
.
2.
Secondly
,
And
as
he
hath
given
him
his
Faculties
on
purpose
to
remember
him
,
so
he
hath
displayed
himself
in
the
Firmament
of
Heaven
,
as
purposely
to
be
remembered
,
Psal.
111.4
.
He
hath
made
his
wonderful
works
to
be
remembered
.
And
(
1.
)
That
God
may
be
remembered
by
them
,
that
's
the
very
end
of
them
.
And
verse
2.
The
works
are
great
and
magnificent
,
sought
out
of
all
(
as
we
render
it
)
but
in
the
Original
it's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
exposed
and
laid
open
before
all
to
take
notice
of
.
And
the
Italian
Translation
renders
it
,
as
it
were
wickedness
in
a
man
upon
whom
God
hath
bestowed
Eyes
,
to
shut
them
perpetually
,
and
to
refuse
to
make
any
use
of
so
noble
a
Faculty
.
So
it
is
a
wickedness
much
of
the
same
kind
,
when
God
hath
set
so
many
visible
Objects
before
this
Faculty
,
to
put
him
in
mind
of
him
that
hath
made
both
Faculty
and
Object
,
and
he
makes
no
such
use
of
them
;
he
hath
Eyes
and
sees
not
,
he
hath
Objects
and
doth
not
understand
them
.
Judge
what
a
wicked
perversness
this
is
.
We
are
prone
to
think
it
no
great
wickedness
to
commit
such
a
sin
as
this
is
,
and
to
cross
the
very
end
of
making
our selves
and
other
things
,
whilst
we
do
it
not
purposely
,
and
have
no
thought
of
contradiction
to
God
in
this
sin
.
But
let
us
not
deceive
our selves
,
when
we
have
so
high
an
obligation
upon
us
to
any
Duty
and
are
commanded
to
remember
and
think
upon
it
,
and
we
do
not
;
though
we
do
not
purposely
forget
,
because
God
bids
us
to
remember
,
yet
we
are
morally
and
reputatively
guilty
of
thwarting
and
crossing
the
Will
of
God
,
though
not
in
quite
so
high
a
degree
,
yet
enough
to
undo
us
everlastingly
,
unless
we
repent
of
what
's
past
,
and
do
otherwise
for
the
time
to
come
.
This
will
be
but
a
pitiful
,
shameful
answer
,
when
God
shall
come
to
examine
man
by
man
,
what
proficiency
we
have
made
,
amongst
the
Creatures
that
were
made
to
instruct
us
,
and
shall
find
a
dunce
instead
of
a
knowing
well
informed
Scholar
.
Do
the
Heavens
declare
the
Glory
of
God
to
the
Moles
,
that
w●nt
outward
Eyes
(
as
it
is
usually
said
)
or
to
the
Brutes
that
want
the
inward
Eye
(
that
is
understanding
)
or
to
Man
that
is
instructed
with
both
these
helps
;
and
will
it
be
a
venial
sin
(
think
ye
)
to
wink
with
both
these
?
He
that
by
all
the
Glory
of
Heaven
and
Earth
is
not
so
far
enlightned
,
so
as
to
adore
the
wonderful
Perfection
of
him
that
made
them
,
and
to
prostrate
his
very
heart
in
love
and
reverence
to
him
,
is
wilfully
blind
,
and
one
that
shall
be
dealt
with
as
if
he
shut
his
Eyes
against
all
.
What
is
there
no
Workmanship
either
in
Heaven
above
,
or
Earth
beneath
,
or
Water
under
the
Earth
?
Is
there
nothing
in
the
Air
,
or
bowels
of
the
Earth
,
that
's
worth
thine
Observation
,
or
that
can
erect
our
blockish
Heart
,
and
bring
up
our
Affections
to
the
glorious
Artificer
and
Workman
!
It
's
a
profound
Sleep
indeed
into
which
that
man
is
fallen
,
and
is
a
certain
forerunner
of
Death
,
when
none
of
all
these
excellent
Creatures
,
that
strike
his
sence
,
can
awaken
him
to
any
understanding
,
reverence
,
or
love
of
his
Excellency
,
that
hath
bid
all
things
come
forth
and
stand
in
their
several
ranks
,
and
even
gird
themselves
to
the
service
of
man
This
sin
hath
the
higher
aggravation
,
in
that
there
be
so
many
various
ways
,
whereby
the
several
Creatures
would
recover
man
to
a
due
remembrance
of
God
.
I
might
insist
upon
those
four
ways
mentioned
in
the
2
Tim.
3.16
.
and
shew
how
by
Doctrine
Reproof
,
Correction
and
Instruction
in
Righteousness
,
all
the
visible
Creatures
would
help
on
this
Remembrance
of
God
,
and
therefore
forgetfulness
of
God
hath
the
greater
sin
,
by
how
much
it
prevailes
against
the
greater
means
,
vouchsafed
by
God
for
its
cure
:
But
least
that
way
sh●uld
not
seem
so
intelligible
and
convincing
,
I
shall
chuse
rather
to
nominate
four
other
ways
,
whereby
the
several
Creatures
do
provoke
man
to
have
God
highest
in
their
Remembrance
.
1.
They
all
offer
themselves
to
his
sight
,
and
by
that
to
his
understanding
,
to
inform
him
in
the
glorious
Perfections
of
God
,
which
they
palpably
discover
,
and
therefore
are
very
serviceable
in
the
work
of
Contemplation
.
No
one
so
sottish
as
to
imagine
they
could
make
themselves
,
then
they
must
be
made
by
another
,
that
's
God
,
but
such
infinite
variety
,
and
such
rare
and
excellent
works
;
must
suppose
;
and
therefore
put
any
one
that
thinks
on
them
in
mind
of
infinite
Wisdom
and
Skill
,
infinite
Goodness
and
Power
in
the
creating
of
them
.
2.
They
serve
for
his
Food
and
Rayment
,
and
are
the
means
to
keep
him
alive
,
that
could
not
live
a
day
without
them
.
Let
him
that
thinks
he
is
least
of
all
beholding
to
the
Creatures
,
consider
whether
he
could
live
an
hour
without
the
Air
he
sucks
in
;
or
how
many
days
he
could
live
without
Food
,
which
one
Creature
or
another
serves
in
every
day
,
and
then
let
him
think
who
hath
made
and
doth
supply
every
Creature
to
him
,
and
forget
God
if
he
can
.
3.
They
serve
for
his
other
necessary
uses
,
in
great
delightful
variety
:
The
Horse
to
fetch
in
and
carry
out
both
himself
and
other
things
,
and
to
remove
his
Luggage
from
place
to
place
.
The
Wood
and
Stones
to
build
his
Habitation
,
and
the
Art
and
Workmanship
of
Man
to
adorn
it
,
the
Dog
to
keep
it
;
and
all
things
conspire
together
to
make
him
as
happy
as
he
can
be
in
the
absence
of
God
;
even
a
Lord
on
Earth
,
because
God
hath
appointed
him
so
to
be
;
and
hath
he
not
yet
enough
to
advance
his
great
Benefactor
in
his
Heart
?
4.
They
serve
also
for
his
Recreation
,
and
sober
Pleasure
and
Refreshment
,
when
he
hath
been
tired
by
his
more
serious
Employments
;
and
yet
to
forget
God
,
whose
Praise
and
Service
these
Creatures
do
so
constantly
bespeak
,
by
their
so
beneficial
service
to
us
▪
All
these
steps
lead
up
the
sin
to
a
higher
guilt
.
In
a
word
,
to
have
all
the
Senses
assaulted
by
the
several
Objects
,
that
God
hath
furnished
to
them
.
The
Eye
to
be
fed
with
so
many
delightful
sights
of
several
things
.
The
Ear
with
such
various
Harmony
and
Sound
.
The
Taste
with
so
many
distinct
and
grateful
Relishes
,
of
things
which
the
wisdom
of
the
Creator
hath
provided
and
offered
to
that
Sense
.
And
the
Objects
of
the
other
Senses
are
multiplied
to
as
great
a
variety
:
And
is
it
not
monstrous
for
the
mind
of
man
to
have
so
many
Monitors
,
and
yet
to
forget
God
in
despight
of
all
.
3.
Thirdly
,
He
hath
moreover
given
us
his
Son
,
that
we
might
not
want
an
Argument
of
the
greatest
force
to
provoke
a
remembrance
of
him
.
When
we
were
like
to
withstand
all
other
Arguments
,
and
to
lose
the
sense
of
all
his
other
mercies
towards
us
,
and
to
perish
in
a
wicked
oblivion
and
forgetfulness
of
God
for
ever
.
He
hath
taken
such
a
course
,
that
one
would
think
should
create
a
memory
of
him
where
there
was
none
at
all
of
him
before
;
and
should
recover
those
that
are
the
most
desperately
gone
in
forgetfulness
,
and
force
them
to
say
,
that
the
love
of
Christ
constraineth
them
,
2
Cor.
5.14
.
Would
not
a
Malefactor
that
's
sentenced
and
condemned
to
die
,
take
it
for
a
favour
indeed
,
and
place
that
man
high
in
his
Remembrance
,
that
should
step
between
him
and
death
,
and
release
him
with
the
loss
of
his
own
life
,
especially
if
he
were
a
Person
of
Honour
and
Degree
?
And
doth
it
not
deserve
a
Remembrance
not
a
Customary
,
but
a
substantial
Remembrance
,
when
the
highest
and
most
honourable
Person
that
ever
lived
in
the
World
,
hath
laid
down
his
life
in
the
room
of
ours
?
Sure
we
think
we
are
not
so
beholding
to
him
as
we
are
,
when
such
an
obligation
as
this
wi●l
prevail
no
more
to
exalt
God
in
our
Hearts
.
If
this
be
not
an
obligation
that
doth
inforce
a
gracious
Remembrance
now
;
I
am
sure
it
is
such
a
one
that
will
enforce
a
tormenting
Remembrance
hereafter
.
When
the
thought
of
such
a
mercy
so
wickedly
slighted
,
shall
be
a
raging
fire
in
their
Bowels
,
and
then
they
shall
not
be
able
to
forget
it
.
What
's
the
matter
that
such
a
motive
is
put
off
and
not
regarded
by
too
many
?
I
am
sure
there
's
nothing
but
flat
downright
wickedness
,
can
make
a
man
so
sleepy
and
forgetful
.
If
such
a
Breath
as
this
will
not
kindle
the
love
of
God
in
our
Hearts
,
if
such
a
spur
will
not
prick
us
forward
to
the
duty
of
Remembrance
.
It
's
not
because
we
want
Arguments
,
but
because
we
want
Grace
,
and
how
we
should
want
Grace
if
we
were
apprehensive
of
the
mercy
,
would
be
very
difficult
to
resolve
;
and
how
we
should
not
be
apprehensive
,
if
we
did
but
think
frequently
of
it
,
would
be
as
impossible
to
determine
:
So
that
you
see
the
wickedness
of
this
sin
is
ultimatly
resolved
into
not
thinking
or
bending
our
selves
to
think
what
we
have
received
.
Well
we
are
left
to
take
our
choice
;
the
death
of
Christ
will
either
oblige
us
to
the
duty
of
Remembrance
,
or
aggravate
the
sin
of
forgetfulness
.
Lastly
,
We
have
the
Spirit
,
Word
,
and
all
the
Ordinances
of
God
to
beget
and
cherish
this
Remembrance
of
God
.
I
joyn
all
these
together
,
because
I
would
not
multiply
particulars
too
much
.
Obj.
But
you
may
say
,
Though
the
Death
of
Christ
and
the
Gift
of
the
Spirit
,
are
Arguments
of
great
strength
,
and
may
do
good
service
to
quicken
up
a
Believer
,
that
's
backward
to
this
work
;
yet
how
can
they
compel
a
wicked
man
,
or
one
that
forgets
God
,
since
Christ
died
for
none
but
the
Elect
,
and
none
can
know
themselves
to
be
such
,
but
such
as
have
true
Faith
,
and
know
they
have
it
;
and
so
also
for
the
Spirit
;
and
therefore
these
Arguments
are
cogent
to
none
but
such
as
these
.
Answer
,
That
Christ
gave
himself
intentionally
for
all
men
,
and
that
God
accepted
his
Sacrifice
to
that
universal
end
,
is
so
plain
in
Scripture
,
that
scarce
any
truth
is
plainer
,
1
Tim.
2.6
.
Who
gave
himself
a
ransom
for
all
;
1
John
2.2
.
And
he
is
the
propitiation
for
our
sins
,
and
not
for
ours
only
,
but
for
the
sins
of
the
whole
World
.
But
because
some
evade
those
places
by
distinguishing
of
All
and
World
,
that
All
is
sometimes
taken
for
some
,
and
World
for
part
of
the
World
.
As
if
the
Apostle
fore-saw
such
Quirks
,
and
meant
to
stop
every
Mouth
;
his
words
are
not
liable
to
evasion
,
Heb.
2.9
.
That
he
by
the
Grace
of
God
should
taste
of
Death
for
every
Man
.
And
to
make
mention
of
no
other
Argument
(
though
I
could
produce
several
)
if
he
died
for
such
as
deny
him
and
crucifie
him
to
themselves
afresh
,
and
finally
perish
;
then
he
died
,
no
question
,
for
the
rest
,
but
that
he
tasted
Death
for
such
is
plain
,
Heb.
10.29
.
Having
in
the
verse
before
shewed
,
the
miserable
end
of
those
that
despised
Moses's
Law
;
he
infers
by
way
of
interrogation
.
Of
how
much
sorer
punishment
shall
he
be
thought
worthy
of
,
that
hath
trodden
under
foot
the
Son
of
God
,
and
hath
counted
the
Blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despight
to
the
Spirit
of
Grace
;
and
yet
plainer
,
2
Pet.
2.1
.
There
shall
be
false
Teachers
(
as
the
Apostle
gives
them
warning
,
that
shall
bring
in
damnable
Heresie
,
denying
the
Lord
that
bought
them
.
So
that
hence
it
is
evident
,
that
Christ
laid
down
his
Blood
as
a
price
,
to
redeem
them
that
ungratefully
deny
him
.
And
if
Christ
had
not
died
for
all
,
it
could
not
be
the
duty
of
every
man
to
believe
in
him
.
But
there
is
nothing
more
unquestionable
than
that
every
one
is
bound
to
believe
,
and
such
as
refuse
,
are
threatned
with
a
more
fearful
destruction
,
because
they
wickedly
frustrate
(
as
much
as
in
them
lies
)
such
a
wonderful
Grace
of
God
,
and
withstand
the
highest
motive
to
Repentance
and
a
new
life
,
1
Cor.
6.20
.
Ye
are
bought
with
a
price
,
therefore
glorifie
him
in
your
Body
and
in
your
Spirit
,
which
are
his
.
The
Apostle
speaketh
to
the
Corinthians
in
general
,
among
whom
there
were
many
unbelievers
.
And
what
's
the
Argument
he
useth
to
perswade
them
to
Faith
and
newness
of
Life
;
but
because
Christ
hath
shewed
such
love
to
them
as
to
die
for
them
;
Since
he
hath
offered
up
his
Body
upon
the
Cross
for
you
,
do
you
offer
up
your
Souls
and
Bodies
unto
him
,
to
be
instruments
of
Righteousness
to
do
him
service
,
is
the
force
of
the
Apostles
Argument
.
We
see
then
,
that
the
Death
of
Christ
and
the
Gift
of
the
Spirit
,
are
obligations
upon
all
(
that
hear
the
Gospel
at
least
)
to
a
thankful
Commemoration
of
the
love
of
God
,
and
a
Remembrance
of
him
.
There
are
none
that
live
under
the
sound
and
influence
of
the
Gospel
,
but
have
the
love
of
Christ
expressed
in
his
Incarnation
,
Life
and
Death
,
for
them
to
move
them
externally
,
by
way
of
Argument
,
and
the
powerful
Spirit
inwardly
to
check
their
Corruptions
,
and
prompt
them
to
obedience
in
some
degree
and
measure
;
and
if
they
will
not
think
upon
the
one
nor
submit
to
the
other
,
but
slightly
regard
the
one
,
and
stubbornly
resist
the
other
,
and
stiffle
every
good
motion
,
which
they
feel
,
and
keep
off
from
any
serious
thoughts
of
the
death
of
Christ
,
and
will
not
be
perswaded
to
consider
,
the
Blood
that
was
shed
for
them
,
nor
suffer
his
love
to
be
shed
abroad
into
their
hearts
by
the
Holy
Spirit
.
Let
such
know
that
their
forgetfulness
of
God
is
the
more
heynous
,
because
it
hath
so
fast
an
obligation
as
this
,
to
the
most
necessary
duty
of
remembrance
,
the
Word
also
as
well
as
the
Spirit
.
What
are
all
the
passages
of
Scripture
,
but
such
as
prepare
for
,
or
directly
stir
up
to
such
a
Remembrance
.
You
may
observe
some
parts
of
Scripture
more
remotely
conduce
to
this
grand
duty
of
remembring
God
;
other
parts
do
more
immediately
serve
to
produce
it
where
it
is
wanting
,
others
to
reduce
and
recover
it
when
't
is
lost
.
So
that
one
of
these
three
ways
,
either
by
conducing
to
it
or
producing
,
or
reducing
of
it
,
all
the
parts
of
Gods
Word
conspire
io
this
principal
duty
.
The
main
division
of
the
Scripture
is
into
the
Old
and
New
Testament
.
But
what
is
the
design
and
drift
of
both
these
,
but
to
rescue
or
preserve
a
Memory
of
God
in
the
World
?
Our
Saviour
sums
up
the
Old
Testament
in
these
two
heads
,
the
Law
and
the
Prophets
.
Now
what
doth
the
Law
serve
for
,
if
not
to
mind
us
of
the
great
Law-giver
,
and
to
beget
an
awe
of
his
Soveraignty
upon
the
World
?
And
the
main
end
of
the
Prophets
and
their
Prophesies
,
was
to
reproduce
this
Remembrance
of
God
when
the
ungrateful
People
had
forgot
him
.
And
what
can
be
the
end
of
that
Light
that
hath
shined
to
us
in
the
Gospel
,
but
to
teach
us
to
deny
all
ungodliness
.
(
〈◊〉
Forgetfulness
of
God
)
and
to
live
soberly
and
righteously
,
and
godly
in
this
present
evil
World
,
which
we
can
never
do
without
frequent
and
effectual
Remembrance
of
God
and
our
Lord
Jesus
Christ
.
I
might
more
particularly
insist
here
,
and
shew
how
all
the
Precepts
,
Promises
,
and
Threatnings
,
which
are
the
three
essential
parts
of
Gods
Word
,
are
intended
to
this
end
,
and
will
leave
the
Soul
inexcusable
that
forgets
him
;
or
how
the
several
Books
of
the
Old
and
New
Testament
,
which
are
the
integral
parts
of
God's
Word
,
oblige
to
this
Remembrance
.
But
I
think
the
case
is
so
plain
and
clear
,
that
none
of
these
ways
of
demonstration
is
needful
to
convince
us
.
That
the
whole
Word
of
God
is
no
little
impulsive
,
but
presseth
earnestly
to
this
Remembrance
,
and
is
therefore
another
great
Aggravation
of
the
sin
of
Forgetfulness
.
I
shall
only
chuse
to
set
some
of
those
Texts
of
Scripture
before
you
,
that
are
fullest
of
Affection
and
most
Pathetical
;
and
that
shew
how
unwilling
God
is
to
forget
poor
sinners
,
or
that
they
should
perish
(
as
they
must
needs
do
in
their
Forgetfulness
of
him
,
Esay
48.18
;
19.
)
With
what
passion
doth
the
Lord
mourn
over
the
poor
forgetful
Israelites
,
that
had
even
now
brought
utter
ruine
upon
themselves
.
O
that
thou
hadst
hearkened
to
my
Commandments
,
then
had
thy
Peace
been
as
a
River
,
and
thy
Righteousness
as
the
Waves
of
the
Sea
.
Thy
Seed
also
had
been
as
the
Sand
,
and
the
off-spring
of
thy
Bowels
as
the
Gravel
thereof
;
and
Hos.
11.8
.
When
the
ten
Tribes
were
got
to
such
a
degree
of
wickedness
,
that
God
was
not
remembred
by
them
any
longer
,
but
they
had
divorced
him
from
them
,
by
their
Idolatries
,
and
could
bear
no
longer
without
disparagement
to
the
Truth
and
Justice
of
God
;
with
what
unwillingness
doth
he
throw
them
off
?
How
shall
I
give
thee
up
O
Ephraim
?
How
shall
I
deliver
thee
Israel
?
How
shall
I
make
thee
as
Admah
?
How
shall
I
set
thee
as
Zeboim
?
My
Heart
is
turned
within
me
,
my
Repentings
are
kindled
together
.
What
heart
that
is
not
desperately
sick
of
stupidity
,
can
hear
this
sound
and
not
return
,
and
recover
the
remembrance
of
him
,
whom
before
he
had
forgot
;
O
that
my
People
had
hearkened
unto
me
,
and
Israel
had
walked
in
my
ways
!
I
should
soon
have
subdued
their
Enemies
,
and
turned
my
Hand
against
their
Adversaries
.
The
haters
of
the
Lord
should
have
submitted
themselves
unto
him
;
but
their
time
should
have
endured
for
ever
.
He
should
have
fed
them
also
with
the
finest
of
the
Wheat
,
and
with
Honey
out
of
the
Rock
should
I
have
satisfied
thee
,
Ps.
81.13
,
14
,
15.
Thus
you
see
how
these
and
such
like
Scriptures
Numbers
,
of
which
might
be
gathered
together
,
and
as
the
parts
of
Gods
Word
,
&c.
so
the
whole
do
provoke
to
a
Remembrance
of
God
.
If
the
Heathens
that
want
this
written
Word
of
God
,
are
notwithstanding
bound
to
keep
up
a
Memory
of
their
Maker
,
worthy
of
his
Majesty
;
what
an
obligation
then
is
the
written
Word
of
God
to
us
that
have
〈◊〉
to
get
the
knowledge
of
God
,
and
to
feed
our
thoughts
with
a
delightful
remembrance
of
him
?
And
as
the
Word
of
God
,
so
all
the
Ordinances
of
God
are
strong
inforcements
to
this
duty
.
How
fit
a
means
is
Prayer
and
Meditation
,
and
singing
of
Psalms
,
and
participation
of
the
Supper
of
the
Lord
,
and
the
Conference
of
Holy
Persons
together
,
to
cure
the
Atheism
of
our
hearts
,
and
to
keep
us
from
being
unmindful
of
him
,
if
we
mind
and
attend
what
we
do
?
As
oft
as
we
receive
the
Sacrament
,
we
are
bid
to
do
it
in
remembrance
of
him
,
1
Cor.
11.24
,
25.
And
what
shall
we
forget
him
,
whilst
we
have
such
execellent
means
to
get
a
sight
of
his
Glory
and
to
draw
near
to
him
,
and
acquaint
our
Souls
with
him
?
What
a
sin
must
it
needs
be
to
forget
God
,
whilst
we
are
calling
to
him
by
Prayer
,
or
when
he
is
calling
to
us
,
and
proclaiming
his
Soveraignty
over
us
;
his
right
in
us
,
his
readiness
to
receive
us
?
Judge
what
impudence
it
is
to
confer
and
talk
of
him
,
to
eat
and
drink
in
his
prefence
,
to
celebrate
his
Sabbaths
,
which
were
appointed
as
special
helps
to
this
Remembrance
,
and
yet
to
forget
him
!
To
pray
and
hear
,
and
receive
the
symbols
of
his
Grace
,
and
yet
to
have
a
heart
void
of
true
Remembrance
,
is
such
an
aggravation
of
this
sin
,
as
will
strike
home
sooner
or
later
.
Thus
you
see
the
aggravations
of
the
sin
of
Forgetfulness
,
that
arise
from
the
Obligations
we
have
on
God's
part
to
remember
him
.
And
as
they
that
forget
God
,
sin
against
high
Obligations
on
God's
part
,
so
Secondly
,
They
sin
against
great
Obligations
.
2.
On
their
own
part
,
Against
-
1.
Promise
and
Covenant
.
-
2.
Oath
.
-
3.
Profession
.
And
therefore
they
that
forget
God
,
in
despight
of
all
these
Obligations
,
are
,
1.
First
,
False
and
perfidious
in
a
high
degree
,
to
break
Word
and
Promise
with
Man
,
and
to
be
false
to
one
like
our self
,
is
enough
to
imprint
a
mark
of
infamy
and
disgrace
,
that
will
stick
by
as
long
as
life
lasteth
,
and
to
blast
such
a
mans
reputation
to
all
that
know
him
:
And
how
hard
a
matter
is
it
to
wipe
off
such
a
reproach
,
especially
if
it
were
a
deliberate
act
in
a
matter
of
concernment
.
And
who
will
repose
any
trust
in
such
a
man
,
that
hath
deceived
the
just
expectation
of
another
in
any
momentous
affair
,
by
the
breach
of
his
Faith
,
that
hath
any
acquaintance
with
him
?
When
a
Man
hath
so
behaved
himself
that
none
can
lay
any
hold
on
what
he
saith
,
and
no
trust
and
confidence
can
be
placed
in
him
;
he
is
unfit
for
Humane
Society
.
But
to
be
false
and
perfidious
with
God
,
is
far
more
ignominious
,
and
exposeth
to
worser
shame
and
fouler
consequences
;
for
Man
hath
incomparably
greater
obligations
to
truth
and
sincerity
toward
God
than
towards
Men.
His
hatred
of
such
injustice
and
unfaithfulness
is
greater
than
the
most
upright
Man
upon
Earth
can
have
,
and
he
can
far
better
discover
,
and
will
more
exemplary
punish
it
,
than
any
Man
hath
power
or
authority
to
do
;
and
none
hath
or
can
have
that
ju●isdiction
over
us
that
God
hath
.
If
falseness
,
lying
,
and
perfidiousness
,
be
so
hateful
to
some
,
even
because
they
have
the
Image
of
God
,
but
imperfectly
renewed
on
themselves
,
we
may
be
sure
that
God
abhors
it
.
By
thy
Precepts
I
get
understanding
,
saith
David
,
and
therefore
I
hate
every
false
way
,
Psal.
119.104
,
&c.
Psal.
101.7
,
&c.
He
that
worketh
deceit
shall
not
dwell
within
my
House
;
he
that
telleth
lies
shall
not
tarry
in
my
sight
.
But
the
breach
of
Promise
and
Covenant
is
a
high
degree
of
Falshood
and
Perfidiousness
.
A
Promise
,
when
't
is
made
to
God
,
is
called
by
a
special
name
,
a
Vow
.
Now
what
it
is
to
break
a
Vow
,
Solomon
will
inform
us
,
Eccl.
5.4
,
5.
When
thou
vowest
a
Vow
to
God
,
defer
not
to
pay
it
,
for
he
hath
no
pleasure
in
fools
;
pay
that
which
thou
hast
vowed
.
Better
it
is
thou
shouldst
not
vow
,
than
that
thou
shouldst
vow
and
not
pay
.
The
reason
is
,
because
he
that
hath
made
a
Vow
or
Promise
to
God
,
if
it
be
in
a
case
where
he
was
free
before
,
his
Promise
is
now
under
a
Bond
,
and
if
he
doth
not
perform
,
he
is
insnared
by
the
words
of
his
own
mouth
,
and
therefore
is
a
fool
;
but
if
it
be
in
a
case
where
he
was
bound
before
,
he
is
now
bound
faster
,
and
hath
a
streighter
Obligation
,
and
in
case
of
Non-performance
,
he
is
guilty
of
greater
sin
and
folly
:
And
the
more
frequently
any
Vow
or
Promise
hath
been
made
,
the
more
guilty
and
perfidious
is
he
that
hath
failed
in
the
performance
;
and
the
Justice
to
which
he
hath
made
himself
liable
,
is
the
more
exacting
.
And
the
breach
of
a
solemn
Covenant
or
Contract
,
is
sinful
in
a
higher
degree
,
than
the
bare
breach
of
Promise
;
because
in
a
Covenant
there
is
a
further
motive
to
Truth
and
faithful
performance
,
than
in
a
meer
Promise
;
for
the
advantage
and
emolument
that
he
expects
from
the
party
with
whom
he
hath
contracted
.
So
that
he
is
perfidious
and
injust
in
a
higher
measure
.
What
a
sin
must
it
needs
be
to
thrust
God
out
of
thy
Heart
and
forget
him
,
to
whom
thou
hast
so
often
promised
and
vowed
Remembrance
;
for
besides
thy
Baptismal
Vow
and
Promise
,
every
time
thou
presentest
thy self
before
him
in
Publick
,
Private
,
or
Secret
,
thou
renewest
thy
Covenant
and
Promise
,
to
have
him
for
thy
All
in
All
;
and
canst
thou
indeed
make
him
thy
All
in
All
,
and
not
remember
him
?
Canst
thou
pray
by
thy self
or
joyn
with
others
,
and
not
lay
any
further
Obligations
upon
thy self
?
Doth
that
man
confess
his
sin
indeed
,
or
mock
God
that
doth
not
desire
the
help
of
God's
Grace
,
and
promise
in
the
strength
thereof
to
forsake
and
renounce
it
?
And
can
a
man
promise
to
let
go
his
sin
,
and
yet
not
ingage
himself
to
the
Remembrance
of
God
,
which
must
be
the
chief
means
to
seperate
and
remove
it
?
Can
any
man
pray
for
mercy
and
yet
not
oblige
himself
by
that
Prayer
to
Remember
his
Benefactor
?
Can
any
man
be
said
to
thank
God
for
any
benefit
he
hath
received
,
and
not
promise
to
order
his
Conversation
aright
,
that
is
to
his
Glory
,
that
hath
done
so
much
for
him
?
These
are
the
three
general
parts
of
Prayer
,
and
every
one
of
them
implies
a
new
Promise
and
Obligation
to
this
Remembrance
.
But
besides
these
vertual
and
implicite
Engagements
,
how
oft
hast
thou
expresly
promised
to
be
his
faithful
Servant
,
to
live
to
thy
Redeemer
,
to
be
his
Disciple
,
to
take
his
Yoke
on
thee
?
How
oft
hast
thou
consented
and
said
,
Amen
,
when
from
the
Word
of
God
thou
hast
been
told
thus
much
,
when
the
Preacher
hath
convinced
thee
,
when
Conscience
hath
stirred
thee
,
when
Sickness
hath
awakened
thee
,
when
thou
hast
seen
the
fruits
of
a
heart
unacquainted
with
God
,
and
seldom
conversant
with
him
,
hast
thou
not
promised
and
engaged
to
become
more
heavenly
?
This
thou
hast
done
many
and
many
a
time
,
or
thou
hast
withstood
the
Light
,
and
shut
thine
Eyes
wilfully
against
all
the
Calls
of
God
by
his
Word
or
Rod
;
and
wilful
ignorance
will
be
as
high
an
aggravation
of
thy
sin
,
as
misimproved
and
abused
knowledge
,
and
since
it
was
thy
duty
every
time
thou
didst
approach
to
God
,
to
reinforce
thy
vow
and
promise
;
if
thou
hast
obstinately
refused
,
thou
art
virtually
guilty
of
so
frequent
a
breach
of
promise
as
it
was
thy
duty
to
have
promised
.
And
this
is
the
first
aggravation
of
the
sin
of
forgetting
God
,
on
their
part
that
do
forget
,
taken
from
their
breach
of
Vow
and
Covenant
with
him
.
Secondly
,
They
that
cherish
not
a
worthy
Remembrance
of
God
,
are
as
highly
guilty
of
Perjury
as
they
are
of
perfidiousness
:
Now
an
Oath
is
a
faster
obligation
than
either
Promise
or
Covenant
.
He
that
tieth
himself
by
Oath
to
any
performance
,
doth
(
ipso
facto
)
devote
himself
to
all
those
Judgments
that
God
shall
think
meet
to
bring
upon
him
,
in
case
he
swear
falsly
,
though
it
be
in
any
little
matter
.
And
God
himself
,
when
he
would
give
the
highest
security
to
Abraham
for
the
confirmation
of
his
Faith
,
he
takes
an
Oath
,
Heb.
6.13
,
14.
when
God
made
Promise
to
Abraham
,
because
he
could
swear
by
no
greater
,
he
swore
by
himself
,
saying
,
Surely
in
blessing
,
I
will
bless
thee
,
and
in
multiplying
,
&c.
and
it
's
said
,
Verse
17
,
18.
God
being
willing
more
abundantly
to
shew
unto
the
Heirs
of
Promise
the
Immutability
of
his
counsel
,
confirmed
it
by
an
Oath
,
That
by
two
immutable
things
(
that
is
Covenant
and
Oath
)
in
which
it
was
impossible
for
God
to
lie
,
we
might
have
strong
consolation
,
who
have
fled
for
refuge
,
to
lay
hold
of
the
Hope
set
before
us
;
and
therefore
as
a
Promissory
Oath
is
here
supposed
to
be
a
firm
ground
of
confident
expectation
of
the
thing
promised
,
and
to
be
the
end
of
all
distrust
;
so
an
Assertory
Oath
,
is
said
,
vers.
16.
to
be
the
end
of
all
strife
;
and
the
breach
of
this
Bond
is
intolerable
in
all
Societies
.
And
it
is
one
of
those
sins
,
which
God
chargeth
upon
the
Ten
Tribes
,
when
Hosea
is
sent
to
tell
them
the
lamentable
Tydings
of
their
divorce
from
God
in
the
Terms
,
〈◊〉
R●●●ama
,
and
Lo-Ammi
.
〈◊〉
they
shall
be
no
more
his
People
,
and
God
will
shew
no
more
mercy
to
them
,
Hos.
10.4
.
They
have
spoken
words
swearing
falsly
,
in
making
a
Covenant
,
and
this
sin
had
perverted
Judgment
,
and
turned
it
into
Hemlock
.
And
the
flying
roll
,
that
is
,
the
terrible
Curse
of
God
,
was
to
enter
into
the
House
of
the
Thief
,
and
into
the
House
of
him
that
swareth
falsly
,
and
to
remain
in
the
midst
of
it
,
and
consume
it
with
the
Timber
thereof
,
and
the
Stones
thereof
,
Zach.
5.4
.
And
Jerusalem
could
stand
no
longer
,
but
must
spue
out
the
Inhabitants
,
after
Zedekiah
had
broke
the
Oath
of
the
Lord
made
to
the
King
of
Babylon
,
Ezek.
17.16
.
As
I
live
,
saith
the
Lord
God
,
surely
in
the
place
where
the
King
dwelleth
,
that
made
him
King
,
whose
Oath
he
despised
,
and
whose
Covenant
he
brake
,
even
with
him
in
the
midst
of
Babylon
shall
he
die
;
and
Verse
18
,
19
,
20.
seeing
he
despised
the
Oath
,
by
breaking
the
Covenant
(
when
lo
he
had
given
his
hand
)
he
shall
not
escape
;
Therefore
,
thus
saith
the
Lord
,
As
I
live
,
surely
mine
Oath
that
he
hath
despised
,
and
my
Covenant
that
he
hath
broken
,
even
it
will
I
recompence
upon
his
own
head
.
And
I
will
spread
my
Net
upon
him
,
and
he
shall
be
taken
in
my
snare
,
and
I
will
bring
him
to
Babylon
,
and
will
plead
with
him
there
for
his
trespass
that
he
hath
trespassed
against
me
.
And
you
know
it
cost
Saul
seven
of
his
Sons
that
were
hung
up
,
to
revenge
the
Oath
he
had
broken
to
the
Gibonites
,
2
Sam.
21.6
.
And
't
is
noted
by
Plutarch
,
as
one
chief
cause
why
Philip
King
of
Macedon
,
with
all
his
posterity
were
so
quickly
destroyed
because
he
made
no
Account
of
keeping
his
Oaths
,
but
swore
and
unswore
as
might
stand
with
his
interest
.
And
the
story
of
Vladiflaus
King
of
Hungary
,
who
had
made
a
league
with
Amurath
the
Great
Turk
,
and
bound
himself
to
it
by
an
Oath
,
is
notorious
.
When
the
Turk
began
to
be
worsted
,
Amurath
drew
the
League
out
of
his
Bosom
,
and
lift
up
his
Eyes
to
Heaven
,
and
said
,
O
thou
Crucified
Christ
,
behold
this
is
the
Covenant
thy
Christians
in
thy
name
have
made
with
me
,
which
they
have
violated
.
If
thou
be
God
,
as
they
say
thou
art
,
revenge
the
wrong
now
done
unto
thy
Name
and
Me
,
and
shew
thy
Power
upon
thy
Perjured
People
,
who
in
their
Deeds
deny
thee
their
God
.
Immediately
after
the
King
was
slain
,
and
all
his
Army
routed
,
as
may
be
seen
in
the
Turkish
History
.
What
a
sin
is
it
then
to
violate
an
Oath
,
not
made
to
Man
but
God
himself
,
and
that
in
a
matter
of
the
highest
moment
in
the
World
?
(
1.
)
Fealty
and
Allegiance
to
him
from
those
that
are
indebted
to
him
,
no
less
than
all
they
have
or
hope
for
.
And
he
that
forgets
God
,
breaks
this
Oath
of
Fealty
and
Allegiance
,
due
to
God
for
the
meer
benefits
of
his
production
and
maintainance
;
but
signally
renewed
and
expressed
in
Baptism
,
for
the
mercy
of
Redemption
by
Christ
,
under
whose
Command
we
did
then
list
our selves
,
and
to
whom
we
did
sware
Love
and
Obedience
.
The
word
Sacramentum
signifies
such
an
Oath
;
and
this
Sacrament
is
an
allusion
to
the
custom
of
War
,
where
every
Souldier
was
to
bind
himself
by
a
Military
Oath
,
to
be
true
to
his
General
.
To
this
Custom
Christ
the
more
fitly
alludeth
it
in
that
Christianity
is
a
Spiritual
Warfare
.
What
a
high
Provocation
must
it
needs
be
then
to
forget
the
Lord
,
to
whose
Service
and
Remembrance
we
have
so
tied
our selves
?
Whoever
thou
art
,
that
livest
under
the
sound
of
the
Gospel
,
and
that
hast
been
sprinkled
with
the
Water
of
Baptism
.
Thou
hast
avouched
the
Lord
to
be
thy
God
,
thou
art
under
Vow
,
Covenant
and
Oath
,
to
exalt
God
in
thine
Heart
,
and
throw
out
all
other
things
to
manage
a
daily
Warfare
against
all
his
Enemies
,
and
to
subdue
every
Lust
that
would
wipe
out
the
Memory
of
God
,
thy
Redeemer
and
Saviour
out
of
thy
Heart
.
This
Oath
hath
been
renewed
also
so
oft
as
thou
hast
taken
the
other
Sacrament
.
So
that
thou
hast
all
this
weight
to
stand
under
in
the
day
of
the
Lord
,
if
thou
be
found
amongst
those
that
forget
the
Lord
.
Thirdly
,
Beside
the
Bonds
of
Vow
,
Covenant
and
Oath
,
thou
hast
the
higher
Obligations
of
a
constant
open
Profession
,
to
shame
thee
for
thine
unmindfulness
of
God
,
which
must
needs
be
a
greater
aggravation
of
this
sin
,
because
it
implies
all
the
other
and
superadds
pretended
reallity
in
all
these
,
when
it
is
nothing
else
but
Hypocrisie
,
and
deep
Dissimulation
.
It
's
the
worst
sort
of
Enmity
that
looks
like
Friendship
;
and
he
's
an
Adversary
to
be
abhor'd
that
's
drest
up
like
a
Friend
,
and
doth
insinuate
into
the
Heart
and
Bosom
of
him
,
whom
he
intends
to
betray
by
pretended
Love
and
Friendship
;
and
therefore
David
lays
this
sort
of
injury
more
to
heart
than
any
that
he
received
from
open
professed
Enemies
,
Psal.
55.12
,
13
,
14.
For
it
was
not
an
Enemy
that
reproached
me
,
than
I
could
have
born
it
;
neither
was
it
he
that
hated
me
,
that
did
magnifie
himself
against
me
,
than
I
would
have
hid
my self
from
him
:
But
it
was
thou
O
Man
,
mine
Equal
,
my
Guide
and
mine
Acquaintance
;
we
took
sweet
Counsel
together
,
and
walked
unto
the
House
of
God
in
company
.
And
mark
what
a
Character
he
gives
of
such
a
Person
;
Psal.
55.20
,
21.
He
hath
put
forth
his
hands
against
such
as
be
at
peace
with
him
;
he
hath
broken
his
Covenant
.
The
words
of
his
Mouth
were
smoother
than
Butter
,
but
War
was
in
his
Heart
.
His
words
were
softer
than
Oyl
,
yet
were
they
drawn
Swords
.
There
's
none
have
done
more
mischief
in
the
Church
of
God
,
than
such
as
have
professed
Love
and
seemed
Friends
.
Judas
gets
into
the
nearest
outward
Relation
that
could
be
,
and
acts
the
greatest
wickedness
under
the
disguise
of
a
kiss
;
and
did
that
effectually
,
which
the
Herodians
attempted
with
smooth
words
and
pretensions
of
friendship
;
but
it
's
said
,
Jesus
perceived
their
wickedness
and
disappointed
them
,
Mat.
22.18
.
And
who
have
done
the
work
of
the
Devil
more
effectually
than
those
that
have
professed
themselves
Christians
,
that
is
devoted
by
Vow
,
Covenant
and
Oath
to
Christ
,
and
yet
by
Heresie
have
perverted
the
Christian
Faith
,
and
by
Schism
have
rent
and
torn
his
Church
,
and
by
Pride
and
Contention
have
set
it
all
in
a
flame
?
And
who
were
more
bitter
Enemies
to
Christ
,
in
his
Birth
and
Infancy
,
than
the
Jews
,
who
pretended
to
be
the
only
People
in
Covenant
with
God
,
yet
it
's
manifest
from
the
most
authentick
Records
and
impartial
History
,
that
they
were
the
most
bloody
opposers
and
persecutors
of
the
Gospel
;
and
their
fury
was
the
hotter
,
because
it
came
under
a
mask
of
Zeal
?
And
so
industrious
and
implacable
was
their
enmity
to
the
Christian
Faith
;
and
so
great
an
impediment
was
the
Jewish
Persecution
to
the
plantation
and
propagation
of
the
Gospel
,
that
Christianity
could
not
spread
and
grow
to
any
purpose
till
this
Enemy
was
taken
away
by
a
universal
Devastation
;
their
Temple
and
City
destroyed
,
and
their
Memorial
perished
from
the
Earth
.
Was
it
not
a
horrid
aggravation
of
their
Irreverence
,
Contempt
,
and
wicked
forgetfulness
of
God
,
that
they
were
accompanied
with
such
a
zealous
Profession
of
Love
and
Fidelity
to
him
?
The
Character
that
Josephus
,
their
own
Countrey-man
,
and
a
most
impartial
Writer
,
gives
of
these
men
,
that
boasted
they
were
Abraham's
Seed
,
and
the
Children
of
the
Promise
is
this
,
That
their
wickedness
was
grown
to
such
a
height
,
that
if
they
had
not
been
swept
away
by
the
Romans
,
and
destroyed
in
such
numbers
,
till
none
almost
were
left
,
the
very
Earth
would
have
opened
and
swallowed
them
up
.
It
is
a
fearful
sin
to
oppose
and
fight
against
God
,
but
to
do
it
in
the
Garb
and
Habit
of
a
Friend
and
Confederate
(
especially
if
it
be
done
with
design
)
is
such
a
sin
,
that
will
sink
the
committers
of
it
into
deeper
condemnation
,
than
the
sins
of
Sodom
and
Gomorrah
will
them
.
And
professed
Enemies
are
like
to
scape
better
than
these
seeming
Friends
;
and
the
more
intimate
and
near
the
Friendship
is
that
is
professed
,
the
Treachery
that
doth
accompany
it
is
the
more
to
be
abhorred
,
and
deserves
the
blacker
Character
.
What
then
can'st
thou
expect
that
God
will
say
to
thee
,
or
how
dost
thou
think
he
will
proceed
against
thee
,
that
callest
thy self
a
Christian
,
and
restest
in
thy
Profession
,
and
makest
thy
boast
of
God
,
and
knowest
his
Will
,
and
approvest
the
things
that
are
most
excellent
,
being
instructed
out
of
the
Gospel
,
Rom.
2.17
,
18.
And
yet
the
love
of
Christ
constraineth
thee
not
to
Repentance
,
Humility
,
and
the
Practice
of
those
Holy
Precepts
that
he
hath
given
thee
;
the
warm
Remembrance
of
his
Compassion
toward
thee
,
doth
not
teach
to
order
thy
Conversation
to
the
credit
of
the
Gospel
.
What
a
Salutation
dost
thou
expect
,
when
thou
comest
before
the
presence
of
his
Glory
,
and
standest
among
his
Friends
;
if
he
call
thee
,
as
thou
callest
thy self
,
and
say
,
Friend
how
camest
thou
in
hither
?
thou
wilt
but
tremble
the
more
at
such
a
word
,
that
will
have
such
a
dreadful
sentence
at
the
heels
,
and
be
accompanied
with
such
a
terrible
doom
,
as
shall
make
thee
to
abhor
a
friend
to
all
eternity
,
that
deals
so
like
an
Enemy
.
O
consider
this
thou
that
forgetest
God
,
and
yet
hast
bound
thy self
so
fast
by
Vow
,
Covenant
,
Oath
and
Profession
,
to
remember
him
.
If
those
that
take
pains
to
imprint
him
upon
their
hearts
day
by
day
,
by
a
fresh
Remembrance
of
his
amazing
Goodness
,
shall
scarce
be
saved
,
where
shall
such
a
false
,
perfidious
,
perjur'd
Hypocrite
as
thou
appear
?
Or
how
wilt
thou
be
able
to
stand
in
Judgment
?
Psal.
1.5
.
God
will
not
be
mocked
,
neither
can
he
be
deceived
;
he
expecteth
thy
service
,
and
it
is
due
to
him
,
whether
he
have
or
have
not
thy
consent
.
But
when
thou
dost
acknowledge
what
thou
art
indebted
to
him
,
and
hast
vowed
hearty
Subjection
and
Obedience
to
him
,
and
bound
thy self
by
all
the
fore-mentioned
Bonds
,
thou
canst
not
but
see
thy
sin
in
forgetting
him
so
well
,
and
rise
higher
,
and
bring
a
more
heinous
guilt
upon
thee
.
I
have
done
with
the
aggravation
of
this
sins
,
and
shew'd
the
heinousness
of
it
,
in
that
it
is
a
sin
against
The
highest
Obligations
-
1.
On
God's
part
.
-
2.
On
Ours
.
I
come
now
to
shew
the
danger
of
this
sin
.
Which
will
appear
in
the
woful
effects
that
tread
upon
it
and
follow
after
it
.
In
that
,
This
Sin
is
apt
to
produce
-
1.
The
worst
of
Sins
-
2.
The
worst
of
Judgments
On
us
.
1.
First
,
This
sin
is
apt
to
lead
the
way
to
all
ungodliness
;
and
to
multiply
into
all
sin
and
absurdity
whatsoever
.
There
's
no
Practice
so
monstrous
and
unnatural
,
none
so
base
and
sordid
,
none
so
filthy
and
disgraceful
,
but
he
that
forgets
God
is
in
the
road
way
to
,
and
may
commit
;
nay
,
if
the
Wind
serve
,
and
Tyde
run
that
way
,
I
mean
if
the
Temptations
to
it
be
strong
,
and
God
do
not
restrain
him
,
he
will
certainly
commit
;
For
where
God
is
not
uppermost
,
as
he
cannot
be
there
where
he
is
not
remembered
:
These
,
The
Lust
of
the
Flesh
,
the
Lust
of
the
Eye
,
and
the
Pride
of
Life
,
will
get
the
upper
hand
,
and
animate
that
wretched
Heart
wherein
they
dwell
,
to
all
filthy
,
sordid
,
and
monstrous
practices
,
you
can
imagine
or
think
upon
.
I
do
not
say
that
they
do
all
(
de
facto
)
actually
prevail
,
where
God
is
forgotten
,
much
less
do
I
say
that
these
three
sins
multiply
into
all
that
litter
of
other
depending
sins
,
as
have
their
life
and
maintenance
from
these
.
But
only
this
I
say
,
that
where
God
is
not
worthily
Remembered
,
there
one
or
more
of
these
sins
have
dominion
,
and
all
may
take
their
turns
,
and
so
turn
that
Man
into
a
very
Devil
in
Humane
Shape
.
For
what
is
there
to
stop
the
raging
power
of
Lust
and
Concupisence
,
and
controul
the
fury
of
inordinate
Passions
,
if
you
take
away
this
bridle
,
and
there
be
none
or
very
little
awe
and
reverence
of
God
upon
the
Heart
.
If
you
say
that
Reason
may
curb
and
keep
in
a
Carnal
Fleshly
Heart
from
all
notable
●ccess
and
Inordinancy
?
I
answer
,
That
since
the
Fall
,
Reason
is
not
able
to
stand
against
the
Flesh
,
having
lost
its
strength
by
the
loss
of
Gods
Image
,
unless
it
be
where
it
is
assisted
by
the
common
Grace
of
God
.
For
Mans
end
being
here
below
and
not
above
,
Flesh
,
with
its
affections
,
must
needs
be
the
leading
part
,
and
Reason
must
needs
lie
still
and
sleep
,
whilst
Sense
is
domineering
,
or
else
strike
in
with
the
Flesh
,
and
become
a
servant
to
its
Lusts
.
For
a
Man
can
rise
no
higher
than
his
end
,
no
more
than
the
Water
can
above
the
Spring
Head
:
God
being
cast
off
,
something
must
supply
his
room
.
Man
will
not
be
at
rest
till
he
hath
a
happiness
seeming
or
real
;
and
therefore
since
he
hath
renounced
God
which
is
real
,
he
must
needs
chuse
Creatures
which
are
but
so
in
appearance
;
since
he
hath
forsaken
the
Fountain
,
he
must
have
recourse
to
the
Cistern
;
since
he
will
not
build
upon
the
Rock
he
must
build
upon
the
Sand
,
and
have
his
Hope
and
Foundation
in
the
Dust
;
and
having
once
made
Flesh
his
Confidence
,
he
will
rather
fight
against
God
,
and
all
that
opposeth
him
than
be
driven
from
his
hold
.
What
a
Man
takes
for
his
happiness
he
will
hold
it
as
his
very
Life
and
Being
,
and
as
soon
part
with
the
one
as
with
the
other
.
What
sin
will
a
Man
stick
at
to
wind
himself
into
a
faster
possession
of
what
he
thinks
to
be
his
happiness
?
and
having
thrown
God
out
of
his
Memory
,
he
will
quickly
decay
in
his
Heart
and
Affections
.
And
when
there
is
little
or
no
fear
or
love
of
him
,
what
should
perswade
a
man
to
refuse
the
tempting
pleasures
of
sin
?
Neither
will
he
take
that
for
a
sin
in
which
he
is
practically
perswaded
his
happiness
doth
consist
.
Hence
it
is
that
the
vilest
and
most
shameful
sinners
;
when
once
they
have
wip'd
out
the
Memory
of
Godout
of
their
Hearts
,
which
at
last
they
attain
to
,
through
frequent
and
customary
delight
in
those
brutish
Pleasures
,
they
verily
think
at
last
that
they
are
no
sins
,
and
will
plead
for
the
worst
of
them
.
I
know
that
many
do
not
,
neither
can
they
arrive
to
such
a
height
of
wickedness
,
because
God
will
not
permit
them
▪
neither
can
they
get
all
awe
and
sear
of
him
out
of
their
Hearts
;
but
this
is
no
thanks
to
them
neither
doth
it
disprove
what
I
said
before
(
1.
)
That
forgetfulness
of
God
,
is
apt
in
its
own
nature
,
unless
it
be
curbed
by
Providence
,
to
lead
into
all
wickedness
whatsoever
,
even
the
highest
degree
of
it
.
Balaam
will
attempt
for
the
love
of
Honour
and
Riches
,
to
serve
the
King
of
the
Moabites
wicked
purpose
,
and
to
curse
the
People
of
God
,
if
an
Angel
with
a
drawn
Sword
in
his
hand
,
do
not
stand
in
his
way
,
and
hinder
the
execution
of
his
wicked
intent
.
So
wicked
Persons
,
that
have
no
true
Remembrance
of
God
,
will
commit
any
wickedness
,
that
seems
necessary
to
compass
what
they
have
set
their
hearts
upon
,
and
will
not
give
over
till
Providence
crosseth
them
,
and
will
not
let
them
bring
their
Device
to
pass
.
If
Honour
be
the
end
of
any
Person
that
forgets
God
,
he
will
not
stick
at
any
sin
that
will
but
promote
his
end
and
serve
this
Lust
.
If
Rule
and
Power
be
the
thing
that
a
Man
hath
set
up
for
his
Idol
,
he
will
take
any
way
rather
than
miss
that
which
will
be
ever
in
his
thought
and
remembrance
,
either
actually
or
virtually
,
because
it
hath
gotten
into
his
heart
.
As
we
cannot
remember
those
things
that
we
do
not
love
and
reverence
,
so
we
cannot
but
remember
what
we
do
reverence
and
love
.
You
see
then
how
dangerous
it
is
to
forget
God
;
such
a
one
will
remember
something
else
,
that
will
betray
him
to
all
base
and
wicked
Practices
,
that
will
bring
him
under
the
power
of
the
Devil
,
who
ruleth
in
the
Children
of
Disobedience
,
and
bring
upon
him
the
wrath
of
God
,
which
cometh
upon
the
Children
of
Disobedience
.
I
might
here
shew
you
how
this
Sin
is
the
breach
of
the
great
and
most
fundamental
Commandment
,
as
our
Saviour
calls
it
,
Mark
12.30
.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
Soul
,
and
with
all
thy
Strength
.
This
is
the
first
Commandment
;
for
he
that
doth
not
remember
him
cannot
do
this
;
and
where
there
is
no
true
subjection
of
the
Soul
to
God
,
implied
in
this
Commandment
,
there
can
be
no
true
Obedience
implied
in
any
of
the
other
Commands
.
And
therefore
he
that
is
guilty
of
breaking
this
,
is
prepared
for
the
breach
of
all
the
other
,
because
they
are
animated
by
this
,
and
have
their
obliging
power
and
authority
from
it
.
You
see
then
the
danger
of
this
sin
,
if
then
thou
darest
let
God
slip
out
of
thy
mind
,
thou
knowest
not
what
will
succeed
and
enter
in
his
room
,
nor
what
wickedness
thou
mayst
commit
;
for
thou
art
tumbling
down
hill
and
canst
never
stop
,
by
any
inward
power
of
thine
own
,
unless
Providence
lay
an
impediment
before
thee
,
and
hinder
thee
coming
to
the
bottom
(
that
is
,
I
mean
,
to
the
top
of
all
impiety
.
)
2.
Secondly
,
If
thou
forget
God
he
will
cast
thee
out
of
his
Remembrance
,
and
make
thee
to
know
the
sin
which
thou
hast
committed
by
the
Punishment
that
is
inflicted
,
Psal.
9.16
.
Then
the
Lord
will
be
known
by
the
Judgment
that
he
executeth
.
As
thou
shutest
thine
Eyes
against
him
now
,
and
will
not
remember
him
in
the
Pride
of
thy
Heart
,
so
he
will
not
remember
thee
in
thy
distress
,
and
in
the
day
of
the
anguish
of
thy
heart
;
yea
,
though
thou
criest
to
him
with
importunity
,
he
will
shut
his
Ears
,
God
hath
spoken
and
he
will
make
it
good
.
When
you
spread
forth
your
hands
I
will
bide
mine
Eyes
from
you
;
yea
,
when
you
make
many
Prayers
I
will
not
hear
,
Esay
1.15
.
And
canst
thou
be
content
to
be
forgotten
of
God
,
when
Reproach
hath
broken
thy
heart
,
and
thou
art
full
of
heaviness
;
and
when
thou
lookest
about
thee
for
some
to
take
pity
,
and
there
is
none
;
and
for
Comforters
and
thou
canst
find
none
?
Psal.
69.20
.
When
thy
Flesh
faileth
thee
,
and
thy
Heart
also
,
canst
thou
be
content
that
God
should
also
fail
thee
?
Psal.
73.26
.
When
thy
Mirth
and
Pleasure
are
fled
away
from
thee
,
and
thou
hast
nothing
but
Gall
to
eat
,
when
thou
shalt
thirst
and
have
nothing
but
Vinegar
for
thy
drink
,
Psal.
69.21
.
Canst
thou
be
content
to
have
this
dreg
put
into
thy
Cup
,
and
to
have
no
God
to
remember
thee
?
When
thy
Friends
fail
thee
,
and
thy
nearest
Comforts
deal
deceitfully
with
thee
,
as
a
Brook
deceiveth
the
thirsty
Traveller
(
in
those
hot
Countreys
where
Water
was
scarce
)
that
repairs
to
it
for
Refreshment
,
and
when
he
came
behold
it
is
dried
up
,
Job
6.15
.
What
a
cutting
thought
will
it
be
to
thee
,
if
God
forget
thee
also
?
Nay
,
to
come
a
little
nearer
to
thee
,
what
wilt
thou
do
when
thou
walkest
through
the
valley
of
the
shadow
of
death
?
Psal.
23.4
.
When
the
pains
of
Hell
take
hold
on
thee
,
and
the
sorrows
of
the
Grave
compass
thee
about
?
How
wilt
thou
be
comforted
if
the
Lord
fly
from
thee
,
and
thy
cry
will
not
be
suffered
to
come
into
his
Ears
?
Psal.
18.4
,
5
,
6.
Canst
thou
be
content
to
be
forgotten
for
ever
,
when
the
Righteous
shall
be
had
in
everlasting
Remembrance
?
Psal.
112.6
.
Surely
thy
Spirit
will
be
overwhelmed
within
thee
,
and
thy
Heart
within
thee
will
be
filled
with
Desolation
and
Astonishment
,
Psal.
143.4
.
Alas
!
alas
!
thou
canst
scarce
bear
it
:
If
a
Father
,
a
Husband
,
or
Brother
,
or
one
of
these
thy
dearest
Friends
,
look
strangely
on
thee
.
We
may
very
well
think
that
it
went
near
Job
,
when
he
complained
that
his
Kinsfolk
failed
him
,
and
his
familiar
Friends
forgot
him
,
Job
19.14
.
yea
,
that
his
Breath
was
strange
to
his
Wife
,
though
he
entreated
her
for
the
Childrens
sake
of
his
own
Body
,
ver.
17.
And
canst
thou
endure
to
be
forgotten
of
him
that
's
ten
thousand
times
a
better
Friend
?
Will
it
not
break
thy
Heart
when
he
that
can
only
help
thee
,
shall
say
,
Verily
he
knows
thee
not
?
Mat.
25.12
.
Behold
I
cry
out
of
wrong
,
saith
Job
,
but
I
am
not
heard
,
I
cry
a
loud
but
there
is
no
Judgment
,
Job
19
,
7.
Whither
wilt
thou
go
for
help
,
when
this
shall
be
thy
case
,
and
it
shall
be
truly
said
,
there
is
no
help
for
him
in
his
God
;
when
he
who
is
the
God
of
Salvation
shall
not
hear
thee
,
Psal.
68.20
.
Thou
shalt
surely
speed
as
the
forgetters
of
God
have
always
done
;
they
cried
but
there
was
none
to
save
them
,
even
unto
the
Lord
,
but
he
answered
them
not
,
Psal.
18.41
.
Not
unlikely
,
but
thou
canst
hold
up
thy
Heart
,
and
keep
thy
Heart
who●e
,
and
abate
nothing
of
thy
confidence
,
when
God
hideth
himself
,
whilst
thou
art
warm
in
outward
Prosperity
,
and
there
is
no
want
of
these
outward
Comforts
;
as
with
a
Sword
in
thy
Bones
it
woundeth
thee
not
,
though
it
be
said
unto
thee
,
where
is
now
thy
God
,
Psal.
42
10.
Thou
canst
pray
unto
God
,
it
may
be
(
if
thy
forgetfulness
of
God
hath
not
put
thee
past
that
duty
)
or
rather
put
up
a
few
lifeless
words
instead
of
Prayer
,
and
never
look
as
David
did
,
Psal.
5.3
.
nor
care
whether
he
send
down
any
Prayers
,
yea
,
or
not
,
whilst
thy
Breasts
are
full
of
Milk
,
and
thy
Bones
are
moistened
with
Marrow
,
Job
21.24
.
And
thou
hast
full
measure
of
temporal
Comforts
.
Thou
canst
lay
thee
down
in
Peace
and
rest
,
and
sleep
quietly
;
if
the
Lord
make
thee
to
dwell
safely
and
plentifully
in
this
World
,
though
thou
knowest
not
whether
he
remember
or
forget
thy
Soul
,
Psal
4.8
.
But
when
the
fire
of
thy
Hearth
is
gone
out
,
and
sin
hath
kindled
a
fire
in
thy
Heart
and
Conscience
,
then
thou
wilt
cry
out
bitterly
to
God
,
whom
thou
canst
so
easily
forget
,
Wherefore
hidest
thou
thy
Face
,
and
countest
me
for
thine
Enemy
,
Job
13.24
.
It
may
be
whilst
thou
art
surrounded
with
outward
mercies
,
and
hast
a
spring
tide
of
these
present
comforts
,
and
the
stream
run
full
,
and
waters
of
a
full
cup
are
wrung
to
thee
,
Psal.
73.10
.
When
our
Gar●ners
are
full
of
all
manner
of
store
,
Psal.
144.
ver.
13.
and
we
have
the
priviledge
of
outward
cummunion
with
God
also
,
we
are
content
with
the
want
and
absence
of
God
,
and
the
sense
of
his
sweetest
Love
,
and
with
a
negligent
heartless
service
of
him
,
if
not
a
total
neglect
:
And
the
World
hath
had
our
Hearts
,
when
we
have
put
off
God
with
words
and
wishes
,
and
a
few
confessions
that
come
not
from
the
Heart
,
nor
tend
to
any
considerable
Reformation
.
But
when
the
things
that
our
Souls
lust
after
shall
be
snatched
away
,
and
all
our
dear
enjoyments
which
we
have
sinfully
prefered
before
God
are
gone
;
when
Creatures
shall
refuse
to
give
out
their
Comforts
any
longer
,
and
our
darling
Delights
,
which
lie
in
our
Bosoms
(
and
are
to
us
as
Children
are
to
doting
Parents
)
are
gone
,
and
we
shall
want
also
the
outward
Ordinances
,
which
serve
to
keep
us
in
a
deluding
peace
;
when
Hophni
and
Phineas
are
slain
,
I
mean
our
sweetest
Comforts
,
and
the
Ark
of
God
also
is
removed
,
and
the
Glory
departed
from
us
,
1
Sam.
4.11
,
21.
Our
Hearts
that
are
so
backward
to
feel
now
,
will
then
break
and
be
overwhelmed
;
then
we
shall
better
understand
what
it
is
both
to
forget
and
to
be
forgotten
of
God
.
It
's
the
comfort
of
one
that
remembereth
God
above
his
chief
joy
,
Psal.
137.6
.
and
worth
a
World
,
that
though
the
publick
Calamities
be
never
so
dreadful
,
and
a
thousand
fall
at
his
Side
,
yea
,
ten
thousand
at
his
right
Hand
,
yet
God
remembereth
him
;
and
though
personal
miseries
multiply
upon
him
,
and
he
hath
neither
comfort
nor
taste
to
relish
it
through
want
of
health
;
if
he
can
say
unto
men
I
am
poor
and
needy
,
yet
the
Lord
thinketh
on
me
;
and
unto
God
,
Thou
art
my
help
and
deliverer
,
make
no
long
tarrying
,
O
my
God
,
Psal.
●●
.
17
.
If
he
hath
true
ground
to
say
,
As
for
me
thou
upholdest
me
in
mine
integrity
,
and
wilt
set
me
before
thy
Face
for
ever
,
Psal.
41.12
.
But
it
is
the
heart-break
of
one
that
hath
forgotten
God
,
that
distress
is
come
upon
him
,
and
God
remembers
him
not
.
Such
a
case
was
Saul
in
when
he
went
to
a
Witch
to
raise
up
Samuel
,
that
he
might
consult
a
little
with
him
;
and
when
she
had
brought
up
Samuel
to
him
,
Samuel
said
to
Saul
,
Why
hast
thou
disquieted
me
to
bring
me
up
?
It
would
make
a
mans
heart
ake
to
hear
his
doleful
reply
;
And
Saul
answered
,
I
am
sore
distressed
,
for
the
Philistines
make
War
against
me
,
and
God
is
departed
from
me
,
and
answereth
me
no
more
,
1
Sam.
28.15
.
This
is
another
woful
effect
and
consequent
of
this
sin
;
those
that
cast
God
out
of
their
Remembrance
,
God
will
forget
them
.
But
stay
,
this
is
not
all
,
for
,
3.
Thirdly
,
As
he
will
forget
their
Persons
,
so
he
will
remember
their
sins
;
Amos
8.7
.
The
Lord
hath
sworn
by
the
excellency
of
Jacob
,
surely
I
will
never
forget
any
of
their
works
;
speaking
of
the
forgetful
Israelites
.
If
God
would
forget
them
wholly
,
and
neither
remember
their
Persons
nor
Actions
,
their
misery
would
not
be
so
fearful
as
now
it
is
.
But
this
will
be
an
intolerable
thought
to
them
,
that
as
God
,
when
he
is
marking
out
his
Servants
for
Deliverance
and
Salvation
,
he
will
pass
them
by
;
so
when
he
is
bringing
the
most
horrible
Calamity
upon
the
World
,
I
mean
at
Death
and
Judgment
(
if
not
before
,
he
will
be
sure
not
to
pass
them
by
)
It
's
sad
tidings
to
them
that
they
must
be
forgotten
in
the
day
of
their
distress
,
but
worse
in
their
account
and
esteem
,
that
when
the
Lord
maketh
inquisition
for
sin
,
he
will
certainly
remember
them
,
Psal.
9.12
.
Then
they
shall
pay
dear
for
all
their
former
forgetfulness
of
God
,
and
their
damnable
inadvertency
to
his
Word
and
Works
.
As
it
is
a
fearful
thing
to
fall
out
of
the
rewarding
hands
of
God
,
and
to
be
forsaken
and
forgotten
,
so
it
is
more
dreadful
to
fall
into
the
revenging
hand
of
God
,
and
to
be
so
remembered
.
For
as
God
is
the
best
and
most
desirable
Friend
,
so
he
is
the
worst
and
most
formidable
Enemy
,
and
both
these
ways
thou
shalt
rue
thy
contempt
and
forgetfulness
of
him
.
Thou
shalt
want
him
as
thy
friend
when
thou
hast
the
greatest
need
,
and
have
him
as
thine
Enemy
when
thou
art
most
afraid
.
Then
thou
wilt
say
in
vain
,
as
Balak
said
to
Balaam
,
Num.
23.25
.
Neither
curse
us
at
all
,
nor
bless
us
at
all
.
But
as
he
will
with-hold
his
Blessing
from
them
,
when
those
that
are
mindful
of
him
here
shall
have
it
to
the
full
.
So
he
will
pronounce
a
Curse
upon
them
,
which
they
shall
never
claw
off
,
Mat.
25.41
.
Depart
ye
cursed
into
everlasting
fire
prepared
for
the
Devil
and
his
Angels
.
As
there
is
none
that
hath
a
Heart
like
him
,
when
he
is
shewing
pity
and
compassion
to
his
penitent
humble
servants
,
that
are
ever
mindful
of
him
;
so
there
is
none
that
hath
a
Hand
like
him
,
when
he
will
render
vengeance
to
those
that
do
forget
him
,
and
plague
those
that
hate
him
.
He
hath
yet
left
it
to
thy
choice
,
whether
thou
wilt
seek
him
in
good
earnest
as
one
that
prizeth
his
Love
,
and
valueth
his
Spirit
above
all
things
;
or
whether
thou
wilt
more
highly
respect
and
value
any
thing
else
(
for
what
hath
thine
highest
respect
,
will
be
remembred
by
thee
when
all
other
things
are
forgotten
.
)
But
he
hath
not
left
it
to
thy
choice
whether
he
shall
abhor
thee
,
yea
,
or
not
,
or
whether
he
shall
recompence
thy
wickedness
upon
thine
own
head
or
not
,
if
thou
be
found
guilty
;
but
will
certainly
lead
thee
forth
with
the
workers
of
iniquity
,
and
make
thee
know
what
it
is
to
use
thy
memory
for
no
higher
matters
than
the
World
,
and
to
put
God
to
remember
thee
by
forgetting
him
;
and
this
will
cure
the
wicked
Lethargy
and
Stupidity
of
thy
Soul
,
and
make
thee
to
remember
him
against
thy
will
,
even
to
all
eternity
;
forget
him
then
if
thon
canst
,
as
an
angry
and
revenging
Judge
,
when
thou
wilt
not
remember
him
now
as
a
most
gracious
and
compassionate
Redeemer
.
And
thus
I
have
given
some
imperfect
sight
of
the
heinousness
and
danger
of
this
sin
.
Whereby
it
is
evident
what
a
madness
,
as
well
as
wickedness
it
is
to
be
guilty
of
this
sin
;
and
herein
I
might
more
convincingly
shew
the
danger
of
this
sin
,
and
by
consequence
the
folly
and
madness
of
those
that
do
not
remember
him
above
their
chief
joy
,
by
giving
them
a
fuller
description
,
Of
the
-
1.
Fearfulness
of
Gods
Anger
that
will
break
out
against
the
forgetters
of
him
;
and
so
,
-
2.
Unavoidableness
of
Gods
Anger
that
will
break
out
against
the
forgetters
of
him
;
and
so
,
They
that
undervalue
and
therefore
forget
God
;
They
forget
themselves
,
and
undervalue
their
own
welfare
and
security
.
But
I
pass
this
for
present
and
proceed
to
the
next
Use
.
2.
Vse
.
Examination
.
Which
may
serve
for
tryal
to
discover
whether
we
have
had
,
or
still
have
any
fellowship
in
this
provoking
sin
.
And
here
I
shall
trouble
you
with
marks
and
discoveries
meerly
probable
,
but
give
you
such
as
are
inseparable
from
the
sin
we
are
searching
for
,
or
rather
reciprocal
with
it
.
Reciprocal
signs
I
call
those
that
are
conversible
with
the
thing
they
are
the
signs
of
.
(
1.
)
Wheresoever
there
is
this
Symtom
,
there
is
this
Disease
;
and
where
there
is
this
Disease
,
there
is
this
Symtom
.
Wheresoever
there
are
these
marks
there
is
forgetfulness
of
God
,
and
wheresoever
there
is
forgetfulness
of
God
,
it
is
accompanied
with
these
marks
.
If
I
should
mention
no
more
than
what
are
contained
in
the
Answer
to
the
second
Question
.
viz.
Who
they
are
that
forget
God
,
it
were
enough
they
that
have
not
a
competent
knowledge
of
the
Remembrance
of
the
great
Perfections
of
God
,
and
the
Relations
that
he
stands
in
to
them
.
I
mean
,
that
he
is
1.
Their
Creator
.
2.
Their
absolute
Lord
and
Governour
,
whom
they
have
the
highest
motives
to
obey
.
3.
That
he
is
their
Judge
that
must
pass
the
Sentence
of
everlasting
Happiness
or
Misery
on
them
ere
long
.
4.
That
he
that
is
thus
related
to
them
is
Omniscient
,
and
nothing
they
can
think
or
do
can
escape
his
Eye
.
5.
That
he
is
their
Happiness
,
without
whose
Favour
and
inward
Grace
they
can
never
be
at
rest
.
2.
They
that
have
not
a
competent
knowledge
of
their
own
frequent
and
great
necessities
.
3.
They
that
have
not
a
competent
knowledge
and
Remembrance
of
his
Word
.
1.
As
it
is
his
Word
.
(
1.
)
Of
Divine
Authority
,
and
therefore
worthy
of
the
greatest
Reverence
and
Study
.
2.
As
it
contains
in
it
matters
of
deepest
importance
to
them
.
3.
And
of
certain
and
near
accomplishment
.
4.
They
that
do
not
competently
understand
and
consider
his
works
.
By
competent
I
mean
such
a
degree
and
measure
of
knowledge
and
consideration
of
these
,
as
doth
1.
Turn
their
hearts
from
all
Creatures
to
God
,
and
enable
them
deliberately
and
resolvedly
to
chuse
him
for
their
happiness
,
which
they
can
never
do
without
a
sufficient
or
competent
knowledge
of
these
;
and
which
they
will
do
if
they
have
a
sufficient
knowledge
and
remembrance
of
these
.
2.
And
turn
their
hearts
to
Christ
,
as
the
principal
means
to
bring
them
to
this
happiness
,
by
his
Laws
directively
,
and
by
his
Spirit
effectively
.
This
I
mean
by
competent
,
that
which
is
sufficient
to
these
ends
.
Now
what
degree
and
measure
of
knowledge
and
consideration
it
is
that
's
thus
competent
,
it
's
not
possible
to
define
,
because
it
is
not
in
all
alike
;
with
some
a
lower
degree
and
measure
of
this
knowledge
and
consideration
will
make
this
charge
,
others
need
a
higher
measure
,
having
stiffer
Corruptions
to
overcome
.
And
as
the
same
proportion
of
strength
will
not
●evate
a
stone
of
an
hundred
pounds
weight
from
the
Earth
,
which
will
one
of
twenty
or
forty
.
So
the
same
Grace
will
not
turn
a
Heart
that
hath
stronger
Affections
to
the
Earth
,
which
will
effectually
convert
one
that
hath
weaker
,
and
hath
not
so
strong
a
bias
,
weight
and
inclination
to
fasten
it
to
the
World
.
He
that
hath
one
of
these
marks
hath
all
,
and
he
that
is
guilty
of
these
is
forgetful
of
God
.
So
that
by
these
you
may
acquit
or
condemn
your selves
.
These
marks
alone
,
I
say
,
were
sufficient
to
detect
the
sin
,
if
I
should
mention
no
other
;
but
yet
I
shall
add
two
other
,
which
will
discover
the
sin
both
negatively
and
affirmatively
,
that
is
,
prove
us
guilty
or
not
guilty
of
this
sin
,
according
as
we
are
,
or
are
not
guilty
of
them
.
First
,
They
that
have
not
a
higher
and
greater
love
to
God
than
to
any
other
thing
else
,
are
guilty
and
forgetters
of
him
.
The
reason
is
,
because
what
we
love
we
remember
,
and
what
we
love
best
we
remember
most
.
And
on
the
contrary
,
what
we
do
not
love
and
care
for
we
forget
;
and
the
less
we
care
for
it
the
more
we
do
forget
it
.
Art
thou
one
therefore
that
lovest
God
above
all
,
than
he
will
have
the
highest
place
in
thy
Remembrance
.
I
do
not
say
he
will
be
thought
on
as
often
as
any
thing
else
,
because
God
hath
laid
such
duty
upon
most
of
us
that
requireth
more
frequent
Thoughts
of
other
things
than
of
him
;
but
yet
our
thoughts
of
him
will
be
frequent
,
and
though
they
be
fewer
than
our
thoughts
of
other
things
,
yet
whatsoever
their
number
be
,
they
will
more
command
the
Affections
and
Actions
than
all
other
thoughts
whatsoever
,
or
else
we
shall
come
under
the
dreadful
guilt
of
forgetfulness
of
God
.
Secondly
,
Thou
art
a
forgetter
of
God
,
if
any
one
sin
do
habitually
prevail
in
thee
,
and
do
lead
thee
captive
for
the
most
part
,
because
this
will
extinguish
the
love
of
God
in
thee
,
and
consequently
all
worthy
Remembrance
of
him
.
Art
thou
one
therefore
that
allowest
thy self
in
any
one
sin
?
then
thou
art
a
forgetter
of
God
;
or
if
thou
dost
not
trouble
thy self
with
such
thoughts
,
nor
dost
much
matter
what
prevails
,
rather
any
thing
than
puzzle
thy self
with
reflections
on
thy self
;
thou
forgettest
thy self
,
and
therefore
must
needs
forget
God
.
For
the
knowledge
of
thy
own
necessities
,
of
which
sin
is
the
greatest
,
is
one
necessary
requisite
to
the
due
Remembrance
of
God
.
But
I
intend
not
to
insist
on
these
.
Lastly
,
As
I
implied
before
,
if
thou
hast
a
worthy
Remembrance
of
God
,
thou
dost
competently
understand
and
consider
the
ordinary
works
of
God
.
So
I
say
now
,
Thou
wilt
much
more
reverence
and
observe
the
extraordinary
works
of
his
Hand
,
and
applaud
his
Justice
when
his
Judgements
are
more
signal
.
The
reason
is
,
because
these
are
more
apt
to
provoke
consideration
,
which
is
ready
to
sleep
when
things
run
on
in
a
constant
course
and
order
.
And
therefore
who
is
it
that
makes
any
matter
of
a
River
that
runs
on
a
constant
stream
or
course
?
But
if
it
stop
without
any
visible
cause
,
all
the
Town
and
Countrey
comes
to
behold
it
.
Who
regards
the
Sun
,
Moon
and
Stars
,
that
are
obvious
to
our
daily
Eye
?
Or
the
orderly
site
and
motion
of
them
?
They
are
but
few
;
but
if
there
appear
two
Suns
or
two
Moons
,
or
a
Star
extraordinary
,
never
seen
before
,
what
running
and
gazing
every
where
;
and
they
that
will
scarce
step
out
of
doors
to
behold
an
ordinary
Star
,
will
break
their
Sleep
and
lose
their
Rest
,
and
venture
their
Health
to
see
a
dreadful
Comet
or
Blazing
star
.
The
like
may
be
said
for
the
motion
of
them
who
minds
the
daily
rising
and
setting
of
the
Sun
?
But
if
it
should
stand
stand
still
a
day
,
or
go
backward
ten
degrees
,
as
it
did
in
the
days
of
Joshua
and
Hezekiah
,
Joshua
10.13
.
2
Kings
20.11
.
Who
would
not
take
notice
?
God
will
not
be
slighted
in
his
ordinary
daily
works
;
but
when
he
doth
a
Miracle
,
or
a
strange
and
unusual
Work
,
he
calls
for
a
more
special
attention
and
reverent
observation
.
It
's
sinful
not
to
go
on
and
not
to
lift
up
an
Eye
and
acknowledge
God
and
observe
his
Wisdom
and
Power
in
his
common
Providences
;
but
it
's
wicked
stupidity
not
to
stop
and
consider
Providences
that
rarely
come
to
pass
and
seldom
fall
out
.
Doth
not
every
extraordinary
act
of
Justice
call
out
and
say
?
Come
behold
and
see
what
Desolations
he
hath
wrought
in
the
Earth
,
Psal.
46.8
.
When
he
is
shaking
a
Nation
by
War
,
and
overturning
the
Glory
of
it
;
or
when
scourging
a
Nation
with
Pestilence
or
Famine
,
he
doth
in
effect
say
,
Be
still
and
know
that
I
am
God
,
I
will
be
exalted
amongst
them
,
I
will
be
glorified
in
them
,
or
on
them
,
Psal.
46.10
.
Justice
is
one
of
his
essential
Perfections
,
and
when
that
is
cleared
and
sin
made
odious
,
by
remarkable
penalty
,
and
the
devouring
evils
that
it
ushers
in
,
then
God
is
acknowledged
and
glorified
.
And
when
this
is
done
by
the
voluntary
act
of
those
that
feel
the
hand
,
it
's
an
act
of
terrible
affrighting
Justice
in
the
beginning
,
but
glorious
,
wonderful
,
and
most
endearing
mercy
in
the
end
.
The
Lord
is
now
throwing
us
by
heaps
into
the
place
of
forgetfulness
,
because
we
have
so
remarkably
forgotten
him
;
Who
hath
fed
us
with
the
finest
of
the
Wheat
and
Honey
out
of
the
Rock
,
Psal.
81.14
.
I
mean
with
the
blessings
of
Heaven
and
Earth
,
and
doth
he
not
expect
that
we
should
be
silent
and
meditate
terror
;
Esay
33.18
.
And
applaud
his
Justice
and
Holiness
,
and
that
our
Bowels
should
more
yearn
over
the
distressed
cause
and
interest
of
Holiness
,
which
our
sin
hath
injured
,
than
the
Carcases
of
our
dearest
Friends
,
that
fall
like
Dung
upon
the
Earth
.
It
is
most
certainly
true
,
that
every
honest
faithful
heart
,
that
's
sincerely
dedicated
unto
God
,
and
which
God
will
own
hereafter
,
that
he
is
more
heartily
troubled
in
his
deliberate
thoughts
,
for
the
wrong
sin
hath
done
to
God
,
than
for
the
saddest
calamity
it
brings
upon
men
.
What
man
that
hath
the
love
of
God
and
Holiness
predominant
in
his
Heart
,
that
can
particularly
think
of
the
sins
of
this
Nation
and
the
City
,
which
is
the
chief
Theatre
of
this
present
Judgment
,
the
Atheism
,
gross
and
open
Prophaneness
,
perfidious
Hipocrisie
,
shameful
Ingratitude
,
beastly
Filthiness
,
Contempt
both
of
Mercy
and
Judgment
,
Pride
of
both
sorts
,
Spirit
and
Flesh
,
Luxury
,
Injustice
and
Oppression
;
and
with
what
a
publick
impudent
Face
they
are
committed
,
and
that
after
such
Obligations
so
fresh
before
our
Eyes
.
What
true
Child
of
God
can
consider
this
and
not
cry
out
in
some
true
sense
of
Gods
dishonour
?
My
Bowels
,
my
Bowels
,
I
am
pained
at
the
very
Heart
,
my
Heart
maketh
a
noise
within
me
,
Jer.
4.19
.
And
though
he
doth
compassionate
the
suffering
Nation
,
and
those
in
particular
that
feel
this
severity
,
yet
consideration
forceth
him
to
say
from
his
Soul
,
Thy
way
and
thy
doings
have
procured
these
things
unto
thee
,
for
thy
wickedness
is
bitter
,
it
reacheth
to
the
very
Heart
,
Jer.
4.18
.
We
have
liv'd
under
excellent
light
and
means
in
a
Nation
,
where
our
dearest
Saviour
hath
been
made
known
this
1600
years
(
1.
)
Almost
from
his
very
Passion
,
and
we
have
liv'd
under
a
profession
of
Faith
,
and
have
acknowledged
our
high
engagement
to
love
and
obedience
of
our
Redeemer
.
How
frequent
have
the
obliging
names
of
Saviour
and
Redeemer
been
in
our
Mouths
?
and
our
Lips
have
droped
free
Grace
and
Mercy
,
like
the
Honey-comb
,
and
our
words
to
him
have
been
smoother
than
Oyl
;
and
yet
what
could
we
have
done
more
wickedly
than
we
have
done
,
if
we
had
no
Faith
at
all
?
If
we
had
been
meer
Heathens
,
and
looked
for
no
other
Life
?
and
if
we
had
no
fear
of
Judgment
?
Nay
,
have
we
stuck
at
those
sins
that
Turks
and
Heathens
do
abhor
?
It
's
a
true
,
though
a
shameful
confession
.
And
now
shall
we
pity
a
suffering
,
and
not
abhor
a
sinful
People
?
Hath
the
Lord
broke
in
upon
us
before
many
a
fair
warning
;
we
have
had
ubera
many
times
,
before
we
have
felt
verbera
;
we
have
had
lightning
before
thunder
.
Are
not
all
these
Examples
that
he
hath
set
before
us
,
both
in
sacred
and
prophane
Writ
,
so
many
Warning-pieces
shot
off
to
prevent
the
approaching
Enemy
?
Doth
he
not
say
to
us
,
by
his
Word
,
as
he
did
to
the
Rebellious
Jews
,
Jer.
7.12
.
Go
ye
now
unto
Shiloe
,
where
I
set
my
Name
at
the
first
,
and
see
what
I
did
to
it
for
the
wickedness
of
my
People
Israel
.
Go
ye
to
the
City
and
Temple
of
Jerusalem
,
and
see
what
I
have
done
for
the
wickedness
thereof
.
Go
ye
to
Sodom
,
to
the
old
World
,
see
how
their
sins
have
found
them
out
.
Consult
the
several
Nations
,
to
which
the
Prophets
pronounced
their
several
burdens
,
and
see
how
they
have
sped
for
their
Iniquities
.
Cast
thine
Eye
upon
Greece
,
and
other
parts
of
Christendom
,
upon
whom
the
Lord
hath
let
in
the
overflowing
Scourge
;
the
barbarous
Turk
for
their
kicking
at
his
Sacrificies
,
and
negligence
in
his
Worship
.
Look
upon
Germany
,
where
the
Lord
made
such
fearful
Desolation
;
time
not
yet
out
of
mind
.
Remember
the
late
unnatural
War
and
Bloodshed
in
our
own
Nation
;
how
it
emptied
the
Nation
,
plagued
the
Inhabitants
;
for
wickededness
burneth
as
the
fire
;
it
shall
devour
the
Bryers
and
Thorns
,
Esay
9.18
.
How
long
hath
the
Lord
waited
on
us
,
expecting
fruit
,
looking
for
Reformation
.
Think
not
that
the
Lord
dealeth
hardly
;
charge
him
not
foolishly
if
he
call
for
the
Sicle
,
for
the
Harvest
is
ripe
,
the
Presses
are
full
,
the
Fats
overflow
,
for
our
Iniquities
are
risen
high
,
Joel
3.13
.
What
could
the
Lord
have
done
more
for
us
in
a
way
of
mercy
than
he
hath
done
,
and
therefore
no
wonder
that
Judgment
follow
us
!
Thus
if
thou
hast
a
worthy
Remembrance
of
God
,
thou
wilt
consider
his
more
remarkable
Providences
,
and
plead
the
cause
of
his
Justice
,
in
the
present
sad
condition
into
which
sin
hath
brought
us
.
Vse
.
Exhortation
.
If
then
it
be
such
a
sin
to
forget
God
,
as
there
hath
been
proof
enough
it
is
,
then
let
this
stir
us
up
to
more
frequent
thoughts
of
God
,
and
to
a
more
worthy
Remembrance
of
him
.
What
such
a
Remembrance
doth
import
I
think
I
need
not
waste
time
to
shew
,
since
it
is
opposed
to
forgetfulness
;
and
contraries
do
discover
each
other
;
by
these
two
known
and
obvious
Rules
,
1.
Contraries
in
or
about
the
same
Subject
,
and
the
subject
of
the
one
is
neither
larger
nor
scanter
than
the
other
(
e.
g.
)
Sight
and
Blindness
are
about
the
Eye
.
The
same
Air
is
the
Subject
both
of
Light
and
Darkness
,
and
Vertue
and
Vice
are
subjected
in
the
same
Soul
,
though
not
at
the
same
time
.
2.
Though
Contraries
are
about
the
same
Subject
,
yet
they
have
contrary
Affections
(
e.
g.
)
If
Vertue
be
lovely
,
Vice
is
Odious
.
If
Light
discovers
all
things
,
than
Darkness
covers
all
things
.
Since
therefore
,
1.
As
I
said
,
Forgetfulness
is
not
an
act
of
the
Memory
only
,
so
neither
is
Remembrance
.
And
2.
As
every
degree
of
Remembrance
doth
not
acquit
a
Man
from
the
odious
guilt
of
Forgetfulness
,
so
neither
is
every
degree
of
Forgetfulness
inconsistent
with
this
Remembrance
.
If
God
have
the
Soveraignty
and
Preheminence
in
thy
Heart
,
he
will
accept
it
,
otherwise
it
is
not
a
Remembrance
worthy
of
him
.
I
need
say
no
more
,
for
if
we
know
what
it
is
to
forget
God
,
we
cannot
but
know
what
is
to
Remember
him
.
If
we
know
who
they
are
that
forget
God
,
we
must
needs
know
who
they
are
that
Remember
him
.
But
least
what
hath
been
spoken
should
not
be
so
Remembered
and
set
together
,
I
shall
only
give
a
short
draught
of
the
Duty
,
or
rather
bring
it
fresh
to
your
Remembrance
,
that
you
may
know
whether
the
Exhortation
tendeth
,
and
not
be
excited
to
you
know
not
what
.
In
a
word
therefore
,
This
Remembrance
of
God
,
implies
such
frequent
and
worthy
thoughts
of
God
,
as
command
the
Affections
of
our
Hearts
,
and
the
Actions
of
our
Lives
,
more
than
any
thing
else
besides
.
And
is
it
not
pity
that
the
Heart
of
Man
should
be
so
backward
to
this
duty
,
and
so
hardly
prompted
to
such
a
sightly
and
becoming
work
;
and
that
all
that
can
be
spoke
to
recommend
this
duty
,
and
to
spur
up
to
this
Remembrance
,
unless
God
set
it
home
,
is
like
to
be
at
best
,
but
like
the
beating
or
cutting
the
Air
,
which
seems
to
receive
a
wound
,
but
it
presently
closeth
again
,
and
no
abiding
impression
is
left
behind
.
Alas
!
alas
!
that
we
should
stuff
our
Hearts
with
Feathers
,
and
think
upon
vanity
and
never
tire
;
and
that
the
bias
of
our
Souls
should
be
quite
another
way
than
towards
God!
That
he
that
should
be
our
sweetest
Meditation
is
so
great
a
stranger
to
us
!
How
seldom
do
we
erect
a
thought
to
him
,
or
think
on
him
with
pleasure
and
delight
!
We
can
even
lose
our selves
in
vain
and
earthly
thoughts
,
and
think
on
nothing
else
almost
from
morning
to
night
!
But
he
that
is
our
support
all
the
day
long
,
is
ever
about
our
Paths
and
about
our
Bed
,
for
our
defence
and
safety
,
hath
a
poor
little
share
in
our
Thoughts
and
Affections
.
Art
thou
not
fully
satisfied
that
he
is
to
be
loved
with
all
thy
Heart
and
Soul
,
and
Strength
,
and
that
he
is
worthy
of
Love
and
Obedience
,
and
a
thousand
fold
more
than
thou
art
able
to
give
?
The
excellency
of
his
Nature
and
Goodness
unto
thee
must
needs
ex●ort
this
confession
.
How
can
we
better
employ
our
Thoughts
,
than
upon
him
that
gave
us
our
Thinking
Faculty
?
To
what
better
purpose
canst
thou
use
thy
Reason
,
than
to
fetch
something
from
every
Object
that
is
presented
to
thee
,
to
put
thee
in
mind
of
God
?
Every
thing
is
big
with
Instruction
,
and
proffers
its
help
to
bring
thee
nearer
unto
God
,
if
thou
wilt
be
taught
.
Thou
canst
take
no
better
course
to
advance
thy self
than
to
advance
him
in
thy
thoughts
.
Thou
canst
make
no
better
use
of
Creatures
,
than
to
make
them
a
means
to
bring
God
and
thy
Heart
together
.
To
the
Heavens
and
to
the
Earth
,
and
to
all
that
is
in
them
,
and
if
they
teach
thee
not
this
Lesson
,
it
is
because
they
are
Traytors
and
not
Creatures
;
but
the
fault
is
thine
and
not
theirs
.
Thou
canst
not
make
a
better
use
of
Scripture
than
to
imprint
God
deeper
in
thy
Remembrance
.
To
the
Laws
and
to
the
Testimonies
,
if
they
teach
thee
not
thus
much
,
it
is
because
thou
wilt
not
learn
,
and
there
is
no
light
in
thee
,
Esay
8.20
.
As
thou
lovest
thy self
and
thine
own
welfare
,
make
thine
advantage
of
every
thing
,
to
promote
him
higher
in
thy
Mind
and
Heart
.
Since
thou
hast
so
much
Instruction
round
about
thee
to
bring
God
to
thy
Remembrance
,
and
such
a
light
both
in
Nature
and
in
Scripture
to
discover
it
,
and
such
Assistance
to
fetch
it
in
by
Meditation
into
thine
Understanding
and
Affections
,
and
such
opportunities
to
learn
what
is
thus
suggested
,
and
when
there
is
such
sweetness
in
the
very
act
of
Learning
,
and
the
benefits
that
directly
flow
from
thence
are
so
incomparable
,
the
final
reward
so
unspeakable
;
refuse
not
to
apply
thy
Heart
to
the
highest
Wisdom
!
All
other
thoughts
that
are
not
subordinate
to
this
Remembrance
,
have
a
greater
or
lesser
tendency
to
discontent
and
vexation
;
but
these
are
the
only
comforting
and
reviving
Meditations
.
If
thou
dost
not
forget
thy self
thou
wilt
remember
him
.
If
thou
dost
not
forget
thy
later
end
,
thou
wilt
remember
him
.
If
thou
wilt
but
remember
the
days
of
Anguish
and
Trouble
that
are
coming
on
thee
,
thou
wilt
remember
him
.
Thou
wilt
then
say
,
be
not
far
from
me
when
trouble
is
near
and
there
is
none
to
help
.
O
let
him
not
be
far
from
thee
now
,
keep
him
in
the
midst
of
thy
Heart
,
renew
thy
thoughts
of
him
as
thou
sittest
in
thy
House
,
as
thou
walkest
by
the
way
,
as
thou
liest
down
,
and
as
thou
risest
up
,
Deut.
6.8
.
Imagine
thou
seest
him
in
his
Word
.
Suppose
that
thou
beholdest
him
in
his
Works
;
think
thou
hast
a
taste
of
him
,
whilst
thou
art
feeding
thy self
,
and
refreshing
thy
Body
with
its
daily
Food
and
Sustenance
.
For
thou
livest
not
by
Bread
alone
,
nor
by
such
dead
things
as
these
,
but
by
the
Word
and
Blessing
of
God
,
that
only
can
give
thee
life
,
Deut.
8.3
.
Matth.
4.3
.
Oh
how
much
doth
man
undervalue
himself
,
whilst
he
remembers
not
whose
Coin
he
is
,
and
whose
Stamp
he
bears
!
He
turns
the
fairest
Gold
into
a
Counter
,
and
uncoins
himself
,
and
can
never
understand
his
own
worth
if
he
leave
God
out
of
his
thoughts
.
If
thou
wouldst
think
of
thy
own
reasonable
nature
,
and
put
that
question
to
thy self
,
which
was
maliciously
put
to
our
Saviour
by
the
Pharise●s
and
some
of
Herod's
Disciples
,
Mark
12.16
.
Whose
is
this
Image
and
Superscription
.
And
this
would
bring
God
to
thy
Remembrance
,
that
hath
fearfully
made
thee
,
Psal.
139.14
.
Thou
art
Brass
indeed
,
if
thou
canst
impute
such
a
stamp
as
this
to
any
other
cause
,
and
give
away
this
Divine
Royalty
as
thou
dost
,
if
thou
forget
the
Mint
out
of
which
thou
camest
,
and
where
thou
wast
stamped
;
if
thou
remembrest
any
thing
,
or
hast
any
kindness
or
respect
for
thy
own
Soul
,
acquaint
thy self
with
God
,
remember
him
and
be
at
peace
,
Job
22
21.
To
provoke
to
this
Duty
,
besides
what
hath
been
already
hinted
,
I
shall
only
suggest
thus
much
further
by
way
of
Interrogation
.
First
,
Doth
God
remember
thee
every
hour
,
and
canst
thou
make
shift
for
all
that
not
to
remember
him
?
If
thou
didst
not
need
the
Heavens
that
hang
over
thy
Head
,
nor
the
Earth
that
hangeth
under
thy
Feet
,
nor
any
of
those
Creatures
that
stand
round
about
thee
.
If
thou
wouldst
spare
the
light
and
influence
of
the
Sun
,
and
want
the
Air
that
's
turned
in
and
out
at
thy
Nostrils
,
and
keep
in
the
little
spark
of
Life
,
without
the
Meat
and
Drink
that
feedeth
it
every
Day
,
and
the
hot
Embers
that
cover
it
every
Night
,
I
mean
the
warm
Bed
and
Sleep
wherewith
it
is
cherished
and
refreshed
,
or
if
thou
couldst
bid
all
Creatures
to
go
and
come
at
thy
pleasure
,
then
it
were
a
more
excusable
sin
not
to
remember
God
;
but
when
it
is
so
great
a
certainty
that
these
are
all
the
means
and
instruments
that
he
hath
made
,
and
doth
use
to
conveigh
his
Blessings
to
us
,
and
that
we
cannot
live
a
moment
without
one
or
other
of
them
,
thou
art
an
Atheist
in
Judgment
or
Practice
if
thou
forget
him
.
Thou
mayst
as
well
stand
without
a
Foundation
,
or
see
without
Eyes
,
or
hear
without
the
hearing
Faculty
,
as
live
without
one
or
other
of
his
Mercies
every
moment
.
If
thou
hadst
nothing
else
to
endear
the
thoughts
of
God
to
thee
,
and
to
make
the
Remembrance
sweet
,
even
the
mercies
of
a
meer
private
nature
,
have
a
mighty
force
to
one
that
doth
but
consider
them
.
If
we
do
but
acknowledge
what
we
have
deserved
,
it
's
no
contemptible
mercy
,
nor
to
be
slighted
,
to
be
freed
from
those
evils
which
are
so
many
ways
incident
to
us
,
and
which
we
have
so
well
deserved
,
not
to
be
stricken
with
Blindness
or
Deafness
,
not
to
be
smitten
with
Distraction
or
Madness
,
not
forsaken
of
Health
and
Friends
,
all
outward
Comforts
;
not
driven
to
pinching
necessities
of
Hunger
,
Thirst
,
Cold
,
and
Nakedness
,
as
many
are
.
These
privative
mercies
should
amplifie
the
goodness
of
our
Redeemer
to
us
,
and
make
the
thoughts
of
God
more
welcome
.
Not
to
want
any
Member
of
thy
Body
,
nor
Faculty
of
thy
Soul
,
nor
a
very
good
portion
of
Food
,
Health
and
Friends
especially
,
if
they
be
Friends
indeed
,
nor
other
Provision
for
a
comfortable
Life
;
and
yet
to
want
an
Eye
to
look
to
the
Fountain
,
nor
to
remember
the
Giver
that
deals
with
us
so
contrary
to
our
deservings
,
is
a
fearful
case
and
condition
.
The
Church
in
her
Captivity
,
when
she
was
in
the
hands
of
cruel
Tyrants
and
Oppressors
,
yet
even
in
that
condition
,
could
find
out
a
Not
that
did
not
a
little
affect
his
Heart
with
thankfulness
.
It
is
of
the
Lords
mercies
that
we
are
not
consumed
,
Lam.
3.22
.
As
if
she
had
said
,
we
are
in
distress
,
but
we
might
have
been
in
Hell
;
we
are
cast
down
,
but
we
might
have
been
utterly
cast
off
.
A
Soul
truly
convinced
of
his
sin
and
humbled
,
knows
the
value
of
such
mercies
as
these
.
Not
tormented
with
those
acute
Diseases
that
gives
us
no
rest
day
nor
night
;
not
afflicted
with
the
Stone
or
Gout
,
or
Iliack
Passion
;
not
seized
on
with
a
hand
of
Judgment
from
Heaven
;
not
visited
with
the
Plague
,
or
any
other
dreadful
Sickness
.
What
an
Indictment
made
up
of
such
Mercies
,
might
be
drawn
up
against
one
that
blots
God
out
of
his
Remembrance
?
And
if
mercies
of
this
kind
are
such
an
obligation
to
this
duty
,
what
are
the
positive
mercies
of
a
whole
life
,
yea
,
of
a
year
,
month
,
or
but
a
day
.
It
's
hard
to
reckon
up
the
kinds
and
sorts
,
unless
we
should
insist
upon
meer
generals
,
that
comprehend
numbers
under
them
.
Such
as
are
Temporal
,
Spiritual
,
Personal
or
Relative
,
it
's
not
very
easie
to
reckon
them
up
.
The
comforts
of
Life
,
Health
to
those
that
have
it
,
Estate
,
Name
,
mercies
of
Food
and
Rayment
,
Friends
,
House
,
Recreation
,
Protection
;
but
the
particulars
under
these
who
can
recite
?
Our
relative
mercies
how
various
?
Never
a
one
relation
but
would
puzzle
our
thoughts
to
muster
up
the
mercies
thereof
,
and
give
in
the
particulars
;
the
good
we
do
them
,
the
good
we
receive
of
them
,
every
sight
of
them
,
every
enjoyment
of
their
company
,
discourse
,
love
to
us
,
our
love
to
them
.
In
a
word
,
All
our
comforts
are
theirs
,
and
theirs
reciprocally
ours
,
and
so
each
have
the
mercies
twice
over
.
See
now
whether
we
have
brought
the
matter
,
and
in
what
a
wood
we
have
lost
our selves
in
.
Thus
it
is
if
we
count
but
for
a
day
,
but
if
we
go
further
and
reckon
for
the
month
or
year
,
we
shall
find
no
end
.
Who
can
count
the
Dust
of
Jacob
?
Num.
23.10
.
or
sum
up
the
mercies
he
doth
receive
,
which
are
like
the
Dust
of
the
Earth
;
not
for
smalness
,
but
for
multitude
.
David
observes
them
to
come
by
whole
loads
,
Psal.
68.19
.
Blessed
be
the
Lord
who
daily
loadeth
us
with
his
Benefits
.
But
our
Spiritual
Miseries
are
yet
more
,
because
they
contain
all
our
Temporals
,
so
far
as
they
refer
to
a
Spiritual
end
,
and
how
many
more
who
can
tell
?
How
many
mercies
concur
in
our
Redemption
,
Vocation
,
Justification
,
Sanctification
?
How
many
considerations
may
be
fetch'd
from
the
Author
,
from
the
meritorious
cause
,
from
the
persons
that
do
receive
,
from
the
instruments
that
do
convey
them
,
from
the
frequency
and
reiteration
of
the
particulars
;
and
from
other
circumstances
of
time
and
place
,
which
would
swell
our
Accounts
beyond
all
possibility
of
Numeration
?
This
is
the
first
motive
,
the
infinite
mercies
we
receive
should
prompt
us
to
,
this
Rememembrance
.
Secondly
,
Wouldst
thou
have
God
remember
thee
with
compassion
in
thy
greatest
necessities
,
then
remember
him
with
affection
now
?
It
may
be
there
are
fearful
days
coming
upon
some
of
us
,
before
our
final
departure
and
solemn
appearance
,
before
the
Judge
of
all
the
World
.
What
though
the
Cloud
that
hangs
over
this
Nation
be
but
the
bigness
of
a
mans
hand
,
it
may
quickly
grow
bigger
and
blacker
till
it
cover
the
face
of
the
whole
Heaven
,
and
bring
down
a
storm
of
heavier
misery
upon
those
that
have
escaped
Judgment
hitherto
.
There
is
nothing
can
fense
a
man
from
all
possible
Fears
and
Terrors
if
God
forget
us
.
Wouldst
thou
not
be
afraid
of
evil
tidings
,
nor
faint
when
the
iniquities
of
thy
heels
compass
thee
about
?
Wouldst
thou
not
be
confounded
in
the
day
of
adversity
,
when
the
Heaven
frowns
,
the
Sea
roars
,
Esay
24.20
.
And
the
Earth
shall
reel
to
and
fro
and
stagger
like
a
drunken
man
,
when
the
world
shall
be
overturned
,
and
the
transgression
thereof
shall
be
heavy
on
it
,
and
the
hearts
of
wicked
men
shall
fail
them
for
fear
.
Then
keep
alive
such
remembrance
of
him
,
as
hath
been
hitherto
commended
.
Then
come
what
will
,
nothing
shall
drive
thee
to
desperation
,
for
the
Lord
God
shall
be
thy
confidence
and
with-hold
thine
heart
from
sinking
,
Prov.
3.26
.
as
well
as
thy
foot
from
being
taken
.
This
a
great
Cardinal
in
this
Nation
,
understood
when
it
was
too
late
;
and
therefore
when
a
Messenger
from
Henry
8.
brought
him
the
tidings
of
his
doom
,
and
was
sent
to
bring
him
away
to
Execution
,
he
pitifully
complained
,
That
if
he
had
served
God
as
faithfully
as
he
had
endeavoured
to
serve
his
Master
,
he
had
never
met
with
such
a
reward
.
As
it
is
the
top
stone
,
and
the
perfection
of
misery
to
be
blotted
out
of
Gods
Remembrance
,
so
it
is
a
happiness
worth
a
World
to
be
Remembred
by
him
.
This
supported
David
many
a
time
,
when
he
was
in
miserable
distress
,
and
brought
to
the
greatest
streights
,
when
Friends
forsook
him
,
Enemies
threatned
him
;
Saul
hunted
him
like
a
Patridge
about
the
Mountains
,
and
he
was
forced
to
flee
from
before
his
Face
,
and
to
take
Shelter
amongst
the
Philistines
,
whose
Champion
he
had
slain
,
and
from
whom
he
had
little
reason
to
expect
any
succour
;
and
whilst
he
liv'd
in
banishment
at
Ziglag
,
even
that
was
suddenly
surprized
by
the
Amalekites
,
and
burnt
with
Fire
,
and
his
Wives
and
Friends
were
taken
away
Captives
;
and
the
People
that
were
his
only
Guard
,
being
provoked
,
spake
of
stoning
him
.
But
though
all
this
had
been
enough
to
have
broken
the
heart
of
another
man
,
not
acquainted
with
David's
refuge
,
yet
see
how
David
bore
up
and
supported
himself
,
1
Sam.
30.6
.
And
David
was
greatly
distressed
,
for
the
People
spake
of
stoning
him
,
because
the
Soul
of
all
the
People
was
grieved
,
every
Man
for
his
Sons
and
for
his
Daughters
.
But
David
encouraged
himself
in
the
Lord
his
God
.
This
helped
Hezekiah
to
digest
the
proud
message
of
the
King
of
Assyria
,
and
to
spread
the
railing
Letter
before
him
,
who
he
knew
could
put
a
Hook
into
Sennacherib's
Nose
,
and
turn
him
back
,
or
else
defend
him
against
that
Army
that
were
grown
so
insolent
by
their
Victories
,
2
Chron.
32.
And
God
remembred
him
,
verse
21
,
22.
Yea
,
when
Esaiah
was
sent
to
him
to
bid
him
put
his
House
in
order
and
prepare
for
death
,
it
was
Armour
of
Proof
to
him
against
the
terror
of
death
,
that
he
could
say
,
Remember
now
,
O
Lord
,
I
beseech
thee
,
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
and
have
done
that
which
is
good
in
thy
sight
;
which
he
could
ne'r
have
done
if
God
had
not
been
highest
in
his
Remembrance
,
Esay
38.3
.
If
thou
beest
one
that
canst
drive
out
the
thoughts
of
God
in
thy
youthful
,
healthful
,
and
more
comfortable
days
,
expect
not
that
he
should
remember
thee
in
distress
.
If
whilst
thou
art
surrounded
with
his
mercies
,
thou
wilt
forget
that
he
is
gracious
to
thee
;
when
thou
art
be
set
with
misery
and
affliction
,
he
will
forget
to
be
gracious
to
thee
.
Be
wise
now
therefore
,
and
take
in
these
thoughts
,
as
thou
takest
in
the
Air
every
day
,
and
other
comforts
which
he
sendeth
thee
,
and
lay
them
up
as
thy
greatest
treasure
.
These
will
sweeten
the
sowrest
Cup
,
and
gild
over
the
bitterest
Pill
,
and
God
will
certainly
remember
thee
,
if
not
to
take
away
the
evil
,
yet
take
out
the
sting
.
Ahasuerus
may
forget
Mordecai
,
and
the
Butler
may
be
unmindful
of
Joseph
,
and
the
preserved
City
may
not
remember
the
poor
man
that
saved
it
;
but
God
will
not
forget
those
that
remember
him
.
He
will
be
thy
refuge
and
strength
,
and
a
very
present
help
in
the
time
of
trouble
;
Psal.
46.1
.
And
then
thou
needst
not
fear
,
though
the
Earth
be
removed
,
and
the
Mountains
be
carried
into
the
midst
of
the
Sea
;
though
the
Waters
thereof
roar
and
be
troubled
,
though
the
Mountains
shake
with
the
swelling
thereof
,
ver.
2
,
3.
Then
though
thy
Flesh
begins
to
fail
thee
,
yet
thy
heart
will
not
;
or
if
thy
Flesh
should
fail
thee
and
thy
Heart
also
,
yet
God
would
remember
thee
and
be
the
strength
of
thy
hope
and
thy
portion
for
ever
.
Thou
mayst
easily
foresee
the
day
when
Sickness
will
break
thy
Body
,
and
earthly
Delights
will
forsake
thee
,
and
Death
will
be
inexorable
and
take
no
nay
:
then
if
thou
hast
cherished
this
Remembrance
of
God
,
thou
wilt
dare
to
lay
down
thy
Body
in
the
Dust
,
and
as
certainly
foresee
the
joyful
re-union
of
thy
Soul
and
Body
,
as
now
thou
dost
their
uncomfortable
dissolution
.
Wouldst
thou
not
then
be
forgotten
of
God
,
when
thy
Friends
and
all
the
World
will
forget
thee
?
Then
Remember
him
now
.
Yea
,
wouldst
thou
be
content
to
go
into
the
place
of
Forgetfulness
,
and
to
be
forgotten
,
as
a
dead
man
out
of
sight
?
Why
,
all
this
will
not
discourage
thee
,
if
thou
hast
this
remedy
at
hand
.
But
on
the
contrary
,
How
unprepared
is
the
Man
that
forgets
God
,
for
his
eternal
state
?
How
loath
to
leave
the
Twig
and
fall
into
the
Ocean
?
With
what
regret
and
reluctancy
,
with
what
an
aking
,
trembling
Heart
,
doth
he
look
upon
Death
;
who
can
blame
such
a
Man
if
he
hang
back
,
and
dare
not
launch
forth
into
Eternity
?
And
therefore
it
's
said
in
the
Proverbs
,
The
wicked
is
driven
hence
.
How
unwilling
doth
he
bid
farewel
to
his
dear
injoyments
?
How
loath
to
part
with
the
Wife
out
of
his
Bosom
,
the
Children
out
of
his
Arms
?
He
cannot
bear
such
a
loss
.
Nothing
is
more
dreadful
to
such
an
impudent
man
,
than
to
look
down
from
the
mast
of
this
Life
into
the
ocean
of
Eternity
.
O
what
cold
and
clammy
Sweats
,
what
sa●
and
dismal
Representations
,
doth
the
thought
of
Death
creat
in
him
!
As
ever
thou
wouldst
hold
up
thy
Head
in
Sickness
,
or
any
other
Affliction
,
and
die
with
comfort
and
keep
thy
Heart
whole
,
come
what
will
;
then
keep
alive
this
Remembrance
of
God
.
This
is
the
second
Motive
.
Thirdly
,
Remember
God
,
for
nothing
else
is
worthy
thy
Remembrance
.
(
1.
)
Such
a
one
as
I
am
now
speaking
of
,
there
's
nothing
here
below
that
's
worth
an
act
of
our
Understanding
or
Will
,
that
's
worth
a
Thought
or
an
Embrace
,
but
as
they
lead
to
a
more
perfect
Knowledge
and
Union
,
and
are
a
means
suited
to
our
necessity
,
that
cannot
have
any
Knowledge
worthy
of
God
,
without
his
Works
;
nor
see
him
without
this
Glass
,
whereby
he
hath
represented
himself
to
our
weak
capacity
.
All
Knowledge
begins
first
in
sense
,
and
we
should
never
come
to
understand
the
things
that
are
not
seen
,
but
by
those
which
are
seen
.
God
therefore
hath
made
the
World
as
a
School
for
us
,
where
we
must
be
trained
up
,
and
made
fit
for
the
higher
instructions
of
his
Word
;
and
the
several
Creatures
are
the
Alphabet
,
whereby
we
are
to
spell
out
the
Nature
and
Perfections
of
God
.
What
a
shame
is
it
then
to
let
sense
go
before
and
no
Vnderstanding
follow
after
.
To
pore
upon
the
Letters
,
and
not
to
mind
the
sense
and
meaning
of
them
.
To
exercise
an
act
upon
the
visible
Creatures
,
without
a
following
Act
by
way
of
inference
and
deduction
to
the
invisible
God
?
What
folly
,
to
dote
upon
the
Letters
,
and
not
to
regard
the
meaning
of
them
,
and
to
lose
our
understanding
in
a
maze
of
insignificant
things
that
stand
for
nothing
,
if
they
teach
not
the
knowledge
of
him
that
animates
all
things
,
and
is
the
end
and
signification
of
them
.
What
is
there
in
Man
or
any
other
Creature
,
that
thou
shouldst
make
an
Idol
of
it
,
and
that
thou
shouldst
set
it
up
in
thine
Heart
,
and
prostrate
thine
Affections
to
it
?
Is
there
any
thing
that
deserves
the
reputation
of
a
being
every
way
full
and
perfect
,
in
which
thou
mayest
acquiesce
,
but
God
?
Yet
if
he
have
not
the
Remembrance
I
am
pressing
to
,
something
else
will
strike
in
and
supply
his
absence
,
and
usurp
thine
Affections
.
And
be
it
what
it
will
besides
,
it
is
but
a
Reed
or
an
Arm
of
Flesh
that
's
got
so
high
in
thine
esteem
;
and
then
thus
saith
the
Lord
,
Cursed
be
the
Man
that
trusteth
in
Man
,
and
maketh
Flesh
his
Arm
,
and
whose
Heart
departeth
from
the
Lord
.
For
he
shall
be
like
the
Heath
in
the
Desart
,
and
shall
not
see
when
good
cometh
,
Jer.
17.5
,
6.
All-sufficiency
,
Immutability
,
and
indefectible
Fidelity
,
are
proper
to
God
alone
.
It
's
no
wonder
for
the
Sun
to
set
and
be
eclipsed
,
as
glorious
a
body
as
it
is
.
It
's
no
marvel
if
all
Creatures
prove
Liars
,
Psal.
116.11
.
and
shew
themselves
untrusty
and
deceitful
.
As
it
is
their
nature
to
deceive
,
so
it
is
our
sin
and
folly
to
lean
hard
on
them
,
and
be
deceived
by
them
.
Thou
mayst
as
wisely
expect
that
the
Wind
should
always
blow
from
the
same
quarter
,
and
sit
in
the
same
corner
,
as
that
any
created
Being
should
afford
thee
constant
help
,
and
never
shame
thee
.
But
the
portion
of
Jacob
is
not
like
these
changeable
things
.
Our
Fathers
trusted
in
thee
(
saith
the
Prophet
David
)
and
were
delivered
.
They
hoped
in
thee
and
were
not
confounded
,
Psal.
22.4
,
5.
Let
him
that
is
void
of
understanding
run
to
something
else
,
and
remember
it
with
greatest
pleasure
,
and
repose
his
trust
in
a
lie
,
and
adore
a
silly
Man
that
can
but
promote
him
to
Riches
and
Honour
.
Mark
what
will
be
the
issue
,
may
be
,
when
thou
art
just
expecting
the
fruit
of
sinful
trust
,
his
Breath
goeth
forth
,
here
turneth
to
his
Earth
,
in
that
very
day
his
thoughts
perish
.
May
I
not
well
say
therefore
,
Happy
is
he
that
hath
the
God
of
Jacob
for
his
help
,
that
remembreth
the
Lord
his
God
.
He
that
is
fond
of
any
thing
here
below
,
and
setteth
his
Heart
upon
it
,
and
suf●ereth
his
Affections
to
brood
over
it
,
is
like
the
Patridge
that
setteth
upon
Eggs
and
hatcheth
them
not
,
and
in
the
end
he
shall
certainly
prove
himself
a
fool
,
Jer.
17.11
.
His
warm
thoughts
that
sit
upon
vanity
all
the
day
long
,
shall
never
hatch
and
produce
the
thing
he
expected
,
nor
any
thing
that
will
look
like
happiness
,
when
his
Judgment
shall
come
to
more
maturity
.
Why
then
is
God
so
seldom
in
thy
thoughts
,
why
art
thou
no
more
delighted
in
the
Remembrance
of
him
?
Why
doth
he
dwell
no
more
in
thy
Meditations
?
Art
thou
willing
to
be
deceived
and
labour
in
vain
,
and
to
lie
down
in
frustration
and
disappointments
?
If
thou
couldst
name
any
thing
under
Heaven
that
were
not
chargeable
with
a
thousand
Imperfections
,
and
were
not
liable
to
the
Moth
and
Rust
.
If
thou
couldst
assure
thy self
that
thy
Friend
will
never
prove
perfidious
,
that
thy
Lovers
will
always
bear
thee
the
same
Affection
,
which
thou
imaginest
now
they
do
.
If
Youth
and
Health
,
and
Life
,
would
last
ten
times
longer
than
they
are
like
to
do
,
yet
when
the
competition
lies
between
God
and
them
,
it
's
folly
and
madness
to
prefer
anything
in
thy
Remembrance
before
him
.
I
might
here
single
out
the
things
that
are
most
attractive
of
Mens
Affections
,
and
have
indeed
the
highest
esteem
and
love
in
a
Carnal
Heart
,
and
then
produce
the
several
disparagements
they
are
liable
to
,
when
they
are
compared
with
an
immutable
Independant
,
and
All-sufficient
Being
.
But
then
I
should
too
much
digress
.
And
so
much
by
way
of
Question
,
to
shame
us
and
to
stir
us
up
to
so
excellent
and
necessary
Duty
.
But
you
will
say
,
What
is
the
best
course
to
get
and
cherish
such
a
worthy
Remembrance
of
God
,
and
to
feed
it
up
to
a
greater
degree
of
Strength
and
Perfection
?
To
which
I
answer
,
That
there
are
means
.
1.
Proper
.
To
beget
this
Remembrance
where
it
never
was
.
2.
To
recover
it
where
it
is
sensibly
lost
.
3.
To
quicken
it
to
a
greater
Energy
and
Life
where
it
is
but
weak
and
faint
.
2.
Common
to
them
all
,
and
have
an
influence
upon
every
one
of
these
.
I
shall
rather
chuse
to
insist
upon
the
more
general
and
common
Helps
and
Directions
,
and
wave
the
more
distinct
handling
of
the
Question
,
lest
I
should
be
too
tedious
.
The
Common
Directions
which
I
shall
propose
are
,
By
way
of
-
1
Consideration
.
-
2.
Exercise
.
Consider
therefore
-
1.
What
a
fearful
and
dangerous
sin
it
is
to
forget
God
.
-
2
What
a
shame
it
is
to
be
unmindful
of
him
-
3.
What
are
the
benefits
of
preferinging
God
in
our
Remembrance
before
all
other
things
.
For
the
First
,
I
have
already
shewed
what
a
heinous
and
dangerous
sin
it
is
to
forget
God
,
from
whence
it
may
be
fetch'd
for
our
Consideration
.
I
shall
give
a
brief
Recapitulation
.
Consider
then
,
what
Obligations
thou
sin'st
against
,
if
thou
shut
God
out
of
thy
Remembrance
.
1.
On
God's
part
.
1.
He
gave
thee
thy
Faculties
to
this
very
end
.
2.
And
hath
purposely
set
Heaven
and
Earth
before
thee
to
exercise
these
Faculties
,
and
to
put
thee
in
Remembrance
of
him
.
3.
He
hath
sent
his
Son
to
put
thee
in
mind
of
him
.
4.
He
hath
given
thee
his
Spirit
,
Word
,
and
all
his
Ordinances
,
to
awake
thee
to
remember
him
.
Think
then
what
Gilt
,
the
breach
of
all
these
Obligations
on
Gods
part
will
bring
upon
thee
,
if
yet
thou
shalt
forget
him
.
Consider
what
Obligations
also
thou
sinnest
against
.
2.
On
thy
own
part
.
Thou
sinnest
against
1.
Thy
solomn
Vow
.
2.
Covenant
.
3.
Oath
4.
Profession
.
If
these
particulars
be
taken
into
thy
consideration
,
thou
wilt
not
sure
count
it
a
venial
sin
to
forget
God
,
and
consequently
it
will
be
a
means
to
bring
thee
to
the
Remembrance
I
am
directing
to
.
Consider
also
,
the
danger
as
well
as
the
guiltiness
of
this
sin
.
1.
It
may
betray
thee
to
all
other
sin
and
absurdity
.
2.
It
will
provoke
God
to
forget
thee
in
a
way
of
mercy
.
3.
It
will
cause
him
to
Remember
thee
in
a
way
of
Judgment
.
If
thon
art
one
that
dost
believe
and
wilt
consider
thus
much
,
it
will
prepare
thee
for
the
duty
we
are
now
upon
,
and
be
a
help
to
a
worthy
Remembrance
of
him
.
For
every
thing
that
hath
the
nature
of
a
motive
to
a
practical
Duty
,
hath
the
nature
of
a
means
or
help
to
the
performance
of
the
Duty
.
The
Reason
is
,
because
cause
it
is
a
necessary
means
to
any
Duty
,
to
bring
the
Will
to
a
thorough
Resolution
.
Now
all
motives
are
the
most
proper
means
ro
bring
the
Will
to
such
a
Determination
.
So
much
for
the
first
thing
that
we
are
to
consider
.
Secondly
,
Consider
also
what
a
shame
it
is
to
forget
God
,
and
to
be
unmindful
of
him
.
Hast
thou
no
ingenuity
?
1.
Canst
thou
forget
him
that
remembreth
thee
every
hour
?
2.
Canst
thou
forget
him
in
prosperity
whom
thou
wilt
remember
in
thy
necessity
?
3.
Dost
thou
not
blush
to
prefer
empty
,
unsatisfactory
and
transitory
things
in
thy
Remembrance
before
God
.
But
these
things
I
have
already
insisted
on
,
and
therefore
do
but
now
name
them
as
matter
of
our
consideration
,
as
a
second
sort
of
motives
,
and
therefore
fit
means
to
help
on
this
Remembrance
.
Thirdly
,
If
thou
wouldst
be
in
the
number
of
those
that
exalt
God
above
all
things
in
their
Remembrance
,
then
consider
what
advantage
will
accrue
to
thee
by
such
a
Remembrance
.
I
know
these
may
be
also
called
motives
,
as
all
means
by
way
of
consideration
are
.
But
yet
they
are
all
distinct
and
different
kinds
of
motives
,
and
have
their
effect
upon
three
several
passions
.
1.
The
first
sort
,
taken
from
the
consideration
of
the
greatness
and
danger
of
the
sin
of
not
Remembring
God
,
are
rather
to
fright
us
from
the
sin
of
forgetfulness
,
than
to
draw
us
to
the
duty
of
Remembrance
.
2.
The
second
sort
are
intended
to
work
upon
Ingenuity
,
where
there
is
any
,
and
to
excite
shame
in
those
that
neglect
such
a
becoming
duty
3.
And
the
third
sort
,
taken
from
the
benefits
and
advantage
of
this
Remembrance
,
are
directly
to
excite
Love
and
Desire
,
and
hereby
to
attract
the
Heart
to
the
performance
of
a
work
so
beneficial
.
I
come
now
therefore
to
propose
the
Benefits
that
will
follow
such
a
worthy
Remembrance
of
God
,
as
a
means
to
this
duty
.
First
Consider
,
If
thou
art
one
that
Remembrest
God
with
the
most
prizing
,
valuing
thoughts
;
thou
art
translated
from
Death
to
Life
.
If
St.
John
make
the
predominant
love
of
the
Brethren
to
be
so
sure
an
evidence
of
this
Translation
,
1
John
3.14
.
We
know
that
we
are
passed
from
Death
to
Life
,
because
we
love
the
Brethren
.
Then
much
more
doth
the
sincere
love
of
God
give
us
full
security
,
that
we
are
thus
advanced
.
But
the
predominant
love
of
God
is
implied
in
this
Remembrance
as
the
essential
part
of
it
,
according
to
the
known
Rule
,
words
of
Sense
and
Understanding
in
Morallity
,
essentially
involve
Affections
and
Actions
.
(
If
they
go
alone
)
all
moral
Acts
are
incompleat
)
unless
they
be
both
in
the
understanding
and
will
in
the
Mind
and
Heart
.
If
therefore
thou
art
one
that
thus
remembrest
God
,
thou
hast
this
grand
priviledge
,
whose
name
is
Legion
,
and
contains
such
a
number
under
it
.
Death
is
a
name
of
terror
,
and
sounds
dreadful
to
all
,
whose
Ears
it
hath
not
stop'd
,
and
is
the
sum
and
abridgment
of
all
that
's
either
hateful
or
fearful
.
And
therefore
all
the
penalty
that
God
threatneth
for
the
breach
of
such
a
perfect
Righteous
Law
,
as
he
gave
to
Man
,
was
comprized
in
the
word
Death
.
And
if
it
be
not
enough
to
vindicate
the
Law
from
contempt
of
such
as
do
but
hear
it
,
yet
it
will
teach
them
(
at
least
)
not
to
despise
it
that
feel
it
.
And
as
Death
is
a
Name
pregnant
with
Dread
and
Horror
;
so
Life
is
the
most
comfortable
Sound
,
and
carries
all
that
's
desirable
in
the
Bowels
of
it
.
And
it
is
put
in
Scripture
to
signifie
,
1.
All
Happiness
,
2.
Perpetuity
.
And
therefore
it
was
the
only
Sanction
that
God
added
to
his
Law
,
by
way
of
Remuneration
,
Do
this
and
Live
.
Where
Life
is
opposed
to
the
Death
that
is
threatned
to
the
Transgressors
.
As
Death
therefore
is
comprehensive
of
all
Misery
,
so
Life
is
a
complication
of
all
Happiness
.
And
as
it
is
put
for
all
Felicity
,
so
for
Perpetuity
,
Psal.
56.7
.
In
his
favour
is
Life
▪
(
1.
)
Perpetuity
,
as
appears
by
the
oppose●●●
in
the
former
part
of
the
verse
.
His
Anger
endures
but
a
moment
,
that
is
,
it
's
short
,
but
in
his
Favour
is
Life
(
1.
)
It
's
lasting
and
perpetual
.
Now
Death
is
of
three
sorts
,
opposed
to
a
three
fold
Life
,
1.
Natural
.
2.
Moral
.
3.
Metaphorical
.
Natural
Death
is
the
privation
of
all
sense
.
Death
Moral
is
the
privation
of
all
Love
in
the
Will
to
Vertue
,
and
propension
to
Goodness
,
for
want
of
which
Love
it
is
dead
to
all
vertuous
Life
and
Action
,
and
feels
no
sweetness
in
them
,
because
the
principle
of
that
Life
is
wanting
.
For
Love
is
the
Principium
Vitae
in
morallibus
.
Love
is
the
principle
of
Life
in
the
Moral
,
Spiritual
,
or
gracious
Life
.
And
as
Natural
Death
doth
not
only
deprive
the
Body
of
all
Sense
and
Motion
,
but
renders
it
unfit
for
the
Soul
to
dwell
in
and
be
united
to
,
and
so
dissolves
the
union
between
these
two
.
So
Morally
Death
doth
not
deprive
the
Soul
of
all
gracious
and
vertuous
Sense
and
Motion
,
but
renders
it
unfit
for
the
Spirit
of
true
Vertue
,
Grace
and
Holiness
to
dwell
in
;
and
so
there
must
needs
follow
a
Devorce
and
Separation
between
them
.
And
as
in
the
Natural
Life
there
is
a
Union
between
the
Soul
and
Body
,
so
in
the
Moral
there
is
a
Union
between
the
Soul
and
God
.
Death
Metaphorical
is
the
privation
of
all
the
comfortable
effects
of
Life
,
whether
it
be
Natural
or
Moral
,
whilst
bear
Life
doth
still
remain
,
and
the
presence
of
all
those
evils
that
may
afflict
or
imbitter
it
.
And
all
these
are
either
-
1.
Temporal
.
-
2.
Eternal
.
From
what
hath
been
spoken
for
the
explication
of
these
two
terms
,
Life
and
Death
,
you
may
perceive
what
a
priviledge
and
unspeakable
favour
it
is
to
be
translated
from
Death
to
Life
.
1.
If
thou
Remembrest
God
,
The
sting
of
a
Natural
Death
is
pulled
out
,
and
though
thou
art
not
〈◊〉
from
the
part
of
the
penalty
of
sin
,
whereby
the
Body
is
deprived
of
all
sense
,
and
separated
from
the
Soul
,
yet
thou
art
delivered
from
that
which
is
most
terrible
in
Death
.
〈◊〉
the
misery
or
Death
that
will
follow
after
,
and
it
is
a
comfortable
passage
for
them
that
Remember
God
,
to
endless
Joy
and
Happiness
;
and
sometimes
a
welcome
Messenger
to
them
.
They
may
truly
say
as
Agag
,
1
Sam.
15.32
.
The
bitterness
of
Death
is
past
.
2.
They
are
translated
from
the
Death
of
Sin
to
the
Life
of
Grace
and
Holiness
,
and
are
united
unto
God
,
and
are
disposed
by
Faith
and
Love
to
that
Holiness
,
which
is
the
Divine
Perfection
,
and
the
way
to
the
highest
Happiness
and
Honour
that
the
Heart
of
Man
can
wish
or
desire
.
Though
this
Life
will
be
imperfect
whilst
we
stay
here
.
And
if
there
be
such
pleasure
in
the
Union
between
the
Soul
and
Body
,
then
there
is
much
more
in
the
Union
between
the
Soul
and
God
.
3.
As
Death
is
put
for
Misery
and
the
bitter
and
uncomfortable
effects
of
the
endless
Life
to
come
,
so
they
are
passed
from
Death
to
Life
.
The
Sentence
of
Death
that
God
hath
passed
against
sin
,
is
so
far
revers'd
.
And
as
for
the
Miseries
and
Evils
of
this
Life
though
materially
,
they
may
have
more
than
other
Men
,
yet
as
to
the
formal
and
most
essential
part
of
them
,
they
feel
them
not
so
much
as
other
Men
,
because
they
are
allay'd
and
sweetned
.
1.
By
the
inward
Peace
and
Comfort
that
God
gives
to
those
that
Remember
him
.
2.
By
the
benefit
and
advantage
they
get
by
those
outward
Sufferings
.
For
as
their
outward
Man
is
afflicted
,
so
their
inward
man
is
renewed
,
strengthened
and
confirmed
day
by
day
,
2
Cor.
4.16
.
For
their
light
Affliction
,
which
is
but
for
a
moment
,
worketh
for
them
a
far
more
exceeding
and
eternal
weight
of
Glory
,
even
in
the
beginnings
of
it
here
,
ver.
17.3
.
It
lessens
their
short
and
momentary
sufferings
,
that
by
them
they
escape
so
much
Temptation
,
and
all
the
●ai●s
of
sin
are
become
the
less
taking
.
If
thou
art
one
in
whose
Remembrance
God
is
advanced
above
all
other
things
,
thou
shalt
not
die
,
but
live
and
declare
the
works
of
the
Lord
,
Psal.
118.17
.
And
though
the
Lord
may
chasten
and
correct
thee
,
yet
he
will
not
give
thee
over
unto
Death
,
ver.
18.
For
God
is
the
Fountain
of
Life
,
and
in
his
Light
thou
shalt
see
Life
,
Psal.
36.9
.
O
what
a
Mercy
is
it
to
be
delivered
from
the
power
of
Death
and
Darkness
,
and
to
be
translated
into
the
Kingdom
of
his
dear
Son
,
where
thou
shalt
grow
up
from
one
degree
of
Life
to
another
,
till
thou
come
to
everlasting
Life
,
Col.
1.13
.
At
thy
first
entrance
into
this
Kingdom
,
Death
is
sentenced
,
and
some
execution
is
done
upon
every
sort
of
Death
,
which
will
be
perfected
,
as
this
remembrance
of
God
grows
up
to
perfection
in
thee
.
O
Death
I
will
be
thy
Plague
,
O
Grave
I
will
be
thy
Destruction
,
Hos.
13.14
.
Which
as
it
was
verified
of
Christ
personally
understood
,
so
it
is
of
Christ
mystically
understood
.
(
1.
)
As
Christ
overcame
Death
in
his
Person
,
so
every
true
Believer
(
such
are
all
and
only
they
that
have
God
in
their
Remembrance
)
hath
gotten
some
conquest
over
Death
,
which
shall
grow
up
to
a
full
Victory
;
and
therefore
Paul
in
the
Name
of
the
whole
Church
,
doth
acknowledge
this
mercy
;
Thanks
be
to
God
that
giveth
us
the
victory
,
thorough
our
Lord
Jesus
Christ
,
1
Cor.
15
5
,
7.
Whilst
the
wicked
forgetters
of
God
are
dead
in
trespasses
and
sins
,
and
dead
to
all
soul
and
solid
Joy
and
Comfort
,
and
designed
to
an
eternal
death
.
Thou
that
thinkest
upon
God
,
and
remembrest
his
Love
in
Christ
,
art
entred
into
a
state
of
Life
,
and
hast
such
a
Promise
,
that
contains
more
in
it
than
all
the
rich
Indian
Mines
.
Because
●e
hath
set
his
Love
upon
me
,
With
long
life
will
I
satisfie
him
,
and
shew
him
my
Salvation
,
Psal.
91.16
.
If
thou
didst
but
know
what
a
treasure
is
hid
in
th●●
Remembrance
,
thou
wouldst
throw
out
every
thing
of
thy
Memory
and
Heart
,
that
hinders
this
Remembrance
of
God
.
This
one
priviledge
of
being
translated
from
Death
to
Life
,
is
big
with
a
number
more
.
1.
It
implies
that
thou
art
reconciled
to
God
,
and
he
is
at
peace
with
thee
,
and
thou
needest
no
more
to
fear
him
as
thine
Enemy
.
All
his
Attributes
of
Power
,
Justice
,
Holiness
,
Vengeance
,
Majesty
,
that
sound
so
terrible
to
the
forgetters
of
God
,
do
but
the
better
secure
thee
of
thine
Happiness
.
2.
It
implies
also
thy
present
Justification
,
in
title
of
Law
.
God
hath
acquitted
thee
by
the
law
of
Grace
and
Act
of
the
Gospel
,
from
the
guilt
of
sin
,
and
dissolved
the
Obligation
to
condemnation
.
Who
can
lay
any
thing
to
thy
charge
if
God
absolve
thee
?
Who
can
do
thee
any
hurt
when
Christ
is
become
thy
Advocate
?
Rom.
8.33
.
3.
With
this
mercy
doth
concur
the
mercy
of
Adoption
and
Sonship
.
It
's
no
small
Honour
to
be
one
of
his
menial
Servants
,
but
to
be
a
Son
,
yea
,
a
Heir
,
is
a
priviledge
not
easily
valued
and
understood
.
4.
The
gift
of
the
Spirit
to
dwell
within
thee
,
is
here
also
implied
,
to
mortifie
all
sin
,
and
to
work
all
gracious
habits
that
may
fit
thee
for
a
state
of
Glory
.
In
a
word
,
5.
All
real
and
relative
Grace
,
so
far
as
is
necessary
to
Salvation
,
is
thine
,
either
in
-
Title
.
-
Possession
.
1.
The
Righteousness
of
Imputation
is
thine
,
whereby
thou
art
made
fit
for
Pardon
;
and
the
Righteousness
of
Implantation
is
thine
,
whereby
thou
art
made
fit
for
his
Love
and
Complacency
,
and
sweetest
Communion
with
him
.
Secondly
,
If
thou
art
one
that
Remembrest
God
,
all
things
shall
co-operate
and
conspire
for
thy
good
.
Every
Age
,
every
state
and
condition
of
Life
,
every
Place
and
Company
,
every
Change
and
Alteration
in
the
World
,
Prosperity
and
Adversity
,
Friends
and
Enemies
,
Health
and
Sickness
,
Honour
and
Dishonour
;
every
Relation
thou
art
plac'd
in
,
shall
help
forward
thy
Joy
and
Felicity
;
and
some
Foundation
God
is
laying
in
every
one
of
these
,
whereupon
to
superstruct
this
Happiness
and
build
that
Joy
upon
it
that
shall
never
end
.
O
how
great
are
the
Priviledges
of
one
that
Remembereth
God
,
whom
he
doth
visit
and
continually
comfort
and
rejoyce
with
refreshig
Consolations
!
To
whom
he
openeth
when
they
come
to
him
with
desire
,
and
doth
embrace
when
they
cast
themselves
on
him
;
whom
he
is
teaching
and
shewing
the
pleasure
that
strangers
intermeddle
not
with
.
But
were
this
all
,
they
would
be
miserable
,
in
comparison
of
what
they
now
are
.
How
sweet
are
his
very
Delays
,
Frowns
.
and
the
Chastisements
of
his
Rod
!
His
Estrangements
,
Threatnings
,
and
the
signs
of
his
Displeasure
,
dreadful
to
the
Wicked
,
but
sweet
to
them
that
have
his
special
Grace
,
to
make
their
advantage
of
them
,
are
in
the
mean
while
supported
under
them
.
I
know
they
are
sad
to
them
,
and
cause
great
thoughts
of
Heart
;
but
having
the
root
of
the
matter
in
them
,
Job
19.28
.
And
being
forewarned
by
the
Word
of
God
,
that
thus
it
will
sometime
be
with
his
dearest
Children
,
and
directed
what
to
do
in
such
times
of
Mourning
;
and
knowing
that
they
shall
not
be
tempted
above
their
strength
.
These
considerations
recommend
Sufferings
and
Afflictions
to
them
,
and
make
them
far
more
desirable
to
them
than
the
most
splendid
Pomp
and
Prosperity
of
those
that
forget
God
.
As
all
the
Mirth
and
Pleasures
of
wicked
men
,
are
preparing
them
for
Misery
,
and
would
be
dreadful
to
their
thoughts
,
if
they
did
but
see
what
they
all
contribute
to
their
eternal
shame
.
So
all
is
contrary
in
an
honest
and
pure
hearted
Believer
;
not
only
the
smiles
,
but
the
angry
looks
of
God
are
sweet
to
his
Apprehensions
,
not
as
they
are
signs
of
his
displeasure
,
but
as
they
help
him
forward
in
the
hatred
of
sin
,
and
mortifie
his
Affections
to
the
Pleasures
here
below
.
I
know
the
Anger
of
God
is
not
directly
desirable
to
any
Person
,
but
the
sanctified
fruits
of
it
are
desirable
.
And
some
little
of
it
,
when
sin
(
that
would
otherwise
undo
us
)
makes
it
necessary
,
and
it
is
mingled
with
a
greater
proportion
of
Love
,
and
the
Soul
is
disposed
by
Grace
to
tremble
under
it
,
and
to
be
rid
of
it
upon
any
terms
.
Consider
therefore
thou
that
Remembrest
God
,
Is
it
not
an
unvaluable
comfort
to
fore-know
,
that
all
thy
Trouble
and
Sorrows
shall
befriend
thee
,
and
that
the
leanest
pasture
thou
canst
be
put
in
,
shall
feed
thee
up
to
everlasting
Joys
;
when
on
the
other
side
,
those
that
forget
God
,
though
they
fare
deliciously
every
day
,
and
are
gotten
into
the
richest
pastures
,
and
have
the
desire
of
their
carnal
hearts
,
yet
they
are
but
fatting
themselves
for
the
slaughter
;
and
who
would
envy
a
fat
Sheep
or
Hog
that
fares
a
little
better
,
and
is
preparing
for
the
Shambles
?
Nay
,
who
would
envy
a
Lobworm
in
a
fat
Dunghil
?
They
seed
on
wicked
men
〈◊〉
makes
them
so
fat
and
merry
;
it
is
but
Dung
and
Filth
in
comparison
of
that
which
a
Soul
mindful
of
Good
feeds
upon
.
Methinks
that
place
should
sound
dreadful
to
one
that
prospereth
in
the
World
,
and
doth
not
remember
God
,
Psal.
92.7
.
The
two
verses
that
go
before
it
ushers
it
in
,
and
that
follows
after
in
fearful
pomp
and
state
.
O
Lord
,
how
great
are
thy
Works
!
and
thy
Thoughts
very
deep
.
A
brutish
man
knoweth
not
,
neither
doth
a
fool
understand
this
.
When
the
wicked
spring
as
the
Grass
,
and
all
the
workers
of
Iniquity
do
flonrish
;
it
is
that
they
shall
be
destroyed
for
ever
.
And
we
may
say
as
well
on
the
other
side
,
that
God
is
as
wonderful
in
his
thoughts
toward
such
as
are
mindful
of
him
,
though
a
Fool
understand
not
.
That
when
the
humble
Believer
,
in
whose
thoughts
God
in
Christ
dwelleth
uppermost
,
withers
as
the
Grass
,
and
fades
like
the
green
Herb
;
it
is
that
he
may
flourish
for
ever
.
If
thou
art
trod
upon
thou
shalt
grow
the
better
.
Thy
necessities
shall
cause
thee
to
make
more
haste
,
and
get
nearer
to
the
Fountain
that
is
opened
,
to
the
eternal
praise
of
Gods
Mercy
,
for
such
needy
ones
.
All
thy
miseries
shall
but
the
more
illustrate
the
Glory
of
his
Compassion
toward
thee
,
when
refuge
faileth
thee
,
and
none
careth
for
thy
Soul
.
Many
a
one
had
liv'd
and
died
in
perpetual
obsourlty
,
whose
names
are
a
rich
persume
in
the
Church
of
God
,
thorough
their
Sufferings
and
Afflictions
,
which
have
made
them
the
more
famous
,
and
embalm'd
their
Memory
.
When
the
ways
of
a
Man
please
the
Lord
,
he
can
and
will
,
in
one
sense
or
other
,
make
his
very
Enemies
to
be
his
Friends
;
(
1.
)
Their
hatred
shall
be
turned
into
love
;
or
if
it
do
continue
still
,
God
shall
turn
their
very
hatred
and
enmity
to
the
greater
advantage
of
those
that
are
mindful
of
him
.
This
made
Paul
to
boast
in
his
Infirmities
,
Necessities
and
Tribulation
,
2
Cor.
11.30
.
What
if
thou
art
poor
and
necessitous
;
if
the
Lord
remember
thee
?
What
if
thou
hast
no
Friends
on
Earth
,
if
thou
hast
one
in
Heaven
?
What
if
thou
art
destitute
of
Health
it self
,
the
greatest
Earthly
Blessing
?
if
thou
art
one
that
remembrest
God
,
it
shall
turn
to
thine
advantage
.
If
thou
hast
God
in
thy
Remembrance
thou
hast
all
;
for
he
will
make
every
state
and
condition
serve
thy
turn
.
What
if
thou
art
a
Servant
,
if
God
be
thy
Master
?
If
thou
hast
nothing
to
recommend
thee
unto
Men
,
if
thou
hast
this
Grace
I
am
pressing
to
,
to
recommend
thee
unto
God
,
thou
shalt
be
more
a
gainer
than
if
thou
hadst
had
Dominion
in
the
World
,
and
all
the
Paint
and
Varnish
that
would
set
thee
off
to
the
Eye
of
Men.
Thy
Temptations
,
Reproach
,
Sufferings
of
every
kind
,
and
thy
very
Prosperity
and
Wordly
Happiness
,
which
for
the
most
part
is
such
a
preparative
to
Destruction
,
shall
be
like
the
Dew
and
Sun-shine
to
thee
,
and
make
thee
more
fruitful
and
ripen
thy
Graces
,
if
thou
art
one
that
hast
God
always
in
thy
Remembrance
.
Thirdly
,
If
thou
art
one
that
remembrest
God
,
as
I
have
expressed
,
thou
hast
the
Key
to
unlock
all
the
Mercies
of
God
,
and
to
open
the
rich
and
most
rarest
Treasures
of
Divine
Grace
,
and
to
get
the
very
desire
of
thy
Heart
;
I
mean
,
thou
mayst
come
with
Faith
and
Confidence
to
the
Throne
of
Mercy
,
and
open
thy
very
Heart
to
him
,
who
hath
an
Ear
for
all
thy
Requests
.
The
secrets
of
the
Lord
are
with
them
that
fear
him
,
and
he
will
shew
them
his
Covenant
,
Psal.
25.14
.
and
Psal.
37.4
.
Delight
thy self
in
the
Lord
,
and
he
shall
give
thee
the
desires
of
thy
heart
.
and
Jam.
5.
later
clause
16.
v.
The
effectual
fervent
Prayer
of
a
Righteous
Man
availeth
much
.
Now
to
fear
the
Lord
,
to
remember
him
,
to
delight
in
him
,
are
but
several
Descriptions
of
a
Righteous
Man
and
Believer
.
Thou
canst
not
have
God
in
thy
Mind
and
Heart
,
but
thou
wilt
fear
him
,
love
him
,
delight
in
him
in
some
degree
,
think
on
him
,
trust
in
him
in
the
way
that
he
hath
directed
,
and
then
thou
art
a
Believer
,
and
a
Righteous
Person
in
the
Gospel
sense
,
though
not
in
the
sense
of
the
Law
,
that
requires
perfect
Obedience
.
It
was
said
of
Luther
,
that
he
could
do
what
he
would
with
God
by
Prayer
.
If
God
be
promoted
in
thy
Heart
,
as
high
as
he
was
in
Luth.
thou
shalt
prevail
with
him
as
much
as
ever
Luth.
did
.
I
know
thou
hast
no
ground
from
the
word
to
expect
that
God
should
satisfie
thy
desires
in
temporal
things
,
when
they
will
not
consist
with
the
welfare
of
thy
Soul
.
But
every
desire
that
is
honourable
to
God
to
grant
,
and
profitable
to
thy
Soul
to
receive
,
thou
shalt
have
.
And
when
he
denies
thee
what
thou
dost
express
,
he
will
give
what
thou
dost
imply
and
mean
.
When
he
granteth
not
thy
particular
Request
,
he
will
give
thee
thy
general
Request
,
whatsoever
thou
askest
,
it
's
happiness
that
thou
meanest
,
that
's
the
general
intent
and
meaning
;
and
this
he
will
fulfil
,
though
not
always
in
the
same
method
,
it
may
be
,
that
thine
own
Wisdom
suggesteth
;
he
will
give
thee
money
or
money
worth
.
Thou
shalt
have
thy
desire
in
kind
or
value
,
yea
,
a
frequent
Remembrance
of
God
will
teach
thee
to
pray
so
as
thou
shalt
prevail
;
and
the
knowledge
of
his
Attributes
and
Perfections
,
which
the
Remembrance
of
God
doth
imply
,
will
make
thee
so
ingenious
as
to
ask
nothing
that
shall
cross
the
Wisdom
,
Justice
,
or
Holiness
of
God
,
or
be
the
least
prejudicial
to
the
merciful
design
of
thy
Salvation
.
O
what
a
priviledge
is
it
to
have
such
an
open
free
access
to
him
,
that
can
strangely
turn
things
about
when
it
pleaseth
him
,
and
is
wonderful
in
Counsel
and
mighty
in
Working
,
Esay
.
28.29
.
with
a
promise
to
be
heard
;
to
plead
with
God
and
get
the
Blessing
for
thy Self
,
for
thy
Relations
,
and
for
the
Land
of
thy
Nativity
;
and
by
this
means
to
be
one
of
the
Props
and
Pillars
of
the
Nation
,
of
which
thou
art
a
Member
.
This
is
an
Honour
indeed
,
and
an
unvaluable
Mercy
,
which
yet
thou
shalt
partake
of
,
in
that
degree
and
measure
as
thou
dost
Remember
him
.
Fourthly
,
To
Remember
God
is
the
ready
way
to
entail
the
Blessing
of
Heaven
and
Earth
upon
thy
Seed
and
Posterity
.
Children
speed
ordinarily
according
to
their
Parents
interest
,
or
want
of
interest
in
God
.
Those
that
die
in
Infancy
,
it
's
more
than
probable
that
they
speed
according
as
their
Parents
,
or
those
that
have
the
nearest
interest
in
them
,
are
in
Covenant
with
God
or
out
of
Covenant
.
And
those
that
live
beyond
an
Infants
state
,
have
cause
to
count
amongst
the
greatest
of
their
early
Blessings
,
that
they
have
either
one
or
both
Parents
that
are
true
Believers
,
especially
where
the
Faith
of
their
Parents
is
gotten
up
to
some
degree
of
Eminency
.
I
would
not
intimate
that
the
Lord
doth
never
shew
special
love
and
mercy
to
the
Posterity
of
the
Wicked
,
nor
that
he
doth
always
impart
saving
Grace
to
the
Children
of
the
godly
.
But
I
believe
it
will
prove
a
rare
case
,
if
one
instance
can
be
produced
,
that
all
the
Children
of
Believers
(
if
they
have
several
)
are
finally
forsaken
of
God
,
and
denyed
his
saving
Grace
;
yea
,
many
times
they
are
all
remembred
.
It
is
the
Argument
that
Peter
useth
to
perswade
Faith
and
Repentance
to
his
hearers
;
in
the
first
Sermon
which
he
preached
after
Christs
Assention
,
and
the
Descension
of
the
Holy
Ghost
,
that
by
this
means
Parents
would
bring
their
Children
to
participate
in
Gospel-mercy
with
themselves
,
Acts
2.39
,
Repent
and
be
Baptized
every
one
of
you
,
in
the
Name
of
Jesus
Christ
,
for
the
remission
of
sins
,
and
ye
shall
receive
the
gift
of
the
Holy
Ghost
.
For
the
Promise
is
to
you
and
your
Children
.
And
it
hath
the
most
general
testimony
of
the
soundest
Writers
,
that
the
Faith
of
the
Parents
is
the
condition
of
the
Childrens
right
to
Baptism
.
The
Profession
of
it
in
the
Court
of
Men
;
the
Possession
of
it
in
the
Court
of
Heaven
.
[
*
](A81842-e27270-b)
*
See
the
Reverend
Mr.
Baxters
Dispu
.
of
right
to
Sacrament
.
But
be
it
how
it
will
,
I
am
sure
it
's
a
doleful
condition
to
be
the
Child
of
wicked
Parents
,
that
forget
God
;
and
a
mercy
better
than
the
biggest
Portion
can
be
left
them
to
be
the
Seed
of
Parents
that
Remember
him
.
Thus
saith
the
Lord
,
&c.
Fear
not
,
O
Jacob
,
my
Servant
,
for
I
will
pour
my
Spirit
upon
thy
Seed
,
and
my
.
Blessing
upon
thine
off-spring
,
Esa.
44.3
.
And
as
the
special
Promise
was
made
to
Isaac
,
so
even
Ishmael
fared
the
better
for
being
Abraham's
Seed
.
And
as
it
is
threatned
in
one
of
the
Prophets
,
that
the
Seed
of
evil
doers
shall
never
he
Renowned
;
so
the
Posterity
of
those
that
Remember
God
,
are
the
most
likely
to
be
Remembred
,
even
in
this
Life
,
and
to
be
famous
in
their
Congregation
,
Men
of
Renown
,
Num.
16.2
.
I
do
not
mean
for
their
worldly
Pomp
and
Splendor
,
but
for
their
Grace
,
Wisdom
,
and
Usefulness
to
the
World
.
To
which
sometime
,
such
a
measure
of
these
outward
Blessings
are
added
;
as
may
make
their
Grace
more
resplendent
,
and
them
more
serviceable
to
him
,
that
will
most
eminently
reward
it
.
If
therefore
your
own
Bowels
are
dear
to
you
,
and
you
desire
that
your
Posterity
should
be
blessed
here
,
and
had
in
Eternal
Remembrance
hereafter
;
advance
God
in
your
Remembrance
.
Lastly
,
This
Exercise
of
thy
Thoughts
and
Affections
in
the
Remembrance
of
God
,
is
thy
greatest
Happiness
,
as
well
as
thy
greatest
interest
;
I
mean
,
it
will
yield
thee
the
highest
Pleasure
as
well
as
the
highest
Profit
.
I
know
to
the
ignorant
,
that
have
no
competent
knowledge
of
God
,
and
such
as
are
unwonted
to
these
thoughts
,
and
have
their
Affections
buried
in
the
World
,
and
are
loaden
with
divers
Lusts
;
no
work
is
more
unpleasant
,
nothing
that
they
will
more
decline
;
Light
it self
is
unpleasant
to
a
sore
and
distempered
Eye
;
but
those
that
are
pretty
well
acquainted
with
the
amiable
Nature
and
Perfections
of
God
,
and
with
such
Thoughts
and
Meditations
of
him
,
as
will
amount
to
a
worthy
Remembrance
of
him
,
would
not
be
untaught
this
Art
for
all
the
Pleasures
which
the
World
can
supply
to
them
.
These
are
the
most
reviving
,
these
are
the
most
comforting
,
these
are
the
most
satisfying
Thoughts
.
These
are
the
most
illuminating
,
instructing
,
perfecting
Thoughts
.
These
are
the
Thoughts
that
best
improve
our
present
Comfort
and
our
future
Hopes
.
From
all
these
Heads
,
I
might
particularly
and
distinctly
shew
,
how
the
sincere
Remembrance
of
God
doth
make
way
for
the
greatest
Pleasure
,
viz.
In
that
it
doth
,
1.
Clear
and
perfect
the
Understanding
.
2.
Purifie
and
rejoyce
the
Heart
.
3.
Revive
the
Spirit
,
and
actuate
it
to
greater
Life
,
and
Life
is
sweet
.
4.
In
that
it
doth
quiet
and
satisfie
the
very
Soul
.
5.
Multiply
and
improve
our
present
Comforts
.
6.
And
our
future
Happiness
.
All
these
ways
and
many
other
,
doth
this
Remembrance
of
God
contribute
to
our
immediate
Pleasure
and
Happiness
.
That
Soul
must
needs
abound
most
with
Life
and
Joy
,
and
Pleasure
,
that
hath
most
frequent
access
to
the
Fountain
of
all
Life
and
Pleasure
,
who
enjoy
themselves
more
than
they
(
if
other
things
concur
)
that
are
most
under
the
power
and
command
of
such
thoughts
?
Such
as
these
have
their
Hearts
frequently
filled
with
Laughter
,
and
their
Tongues
with
Rejoycing
,
Psal.
126.2
.
Hence
those
unimitable
strains
of
David
,
so
frequent
in
the
Psalms
I
will
sing
unto
the
Lord
as
long
as
I
live
,
I
will
sing
praise
unto
my
God
,
whilst
I
have
my
being
.
My
Meditation
of
him
shall
be
sweet
,
I
will
be
glad
in
the
Lord
,
Psal.
104.33
,
34.
The
more
bright
and
glorious
the
Object
is
upon
which
the
thoughts
do
dwell
,
the
more
it
doth
exhilerate
and
refresh
.
In
a
word
,
The
more
God
is
in
thy
Remembrance
,
the
more
of
Content
and
substantial
Joy
thou
shalt
feel
in
thy
Heart
.
So
much
for
the
means
by
way
of
consideration
to
help
forward
in
this
duty
.
I
now
come
to
the
means
by
way
of
Exercise
,
or
the
more
practical
Directions
.
And
these
are
either
more
positive
,
and
such
as
directly
concern
the
Duty
,
or
else
negative
,
and
such
as
comprize
the
hinderances
which
are
to
be
carefully
avoided
.
And
as
these
are
first
in
practice
so
they
shall
be
first
in
the
directions
.
First
,
If
you
would
get
the
pleasure
of
these
Thoughts
into
your
Heart
,
you
must
not
allow
your selves
to
live
in
any
known
sin
whatsoever
.
because
such
sin
is
of
an
oblivious
nature
,
and
will
extinguish
the
Memory
of
God
.
The
love
and
voluntary
entertainment
of
an
Enemy
and
Traytor
,
will
not
consist
with
the
Love
and
Loyalty
we
owe
to
God
,
and
which
a
worthy
Remembrance
doth
imply
.
Even
Men
will
question
your
Love
and
Friendship
,
and
take
you
for
a
double
dealer
,
and
a
false
hearted
dissembler
,
if
you
take
an
utter
Enemy
of
theirs
into
your
Fellowship
,
and
use
him
as
your
Intimate
and
Companion
.
And
though
it
may
consist
with
Friendship
to
fall
into
the
company
of
one
that
is
an
Enemy
to
your
Friend
,
now
and
then
,
when
it
is
not
your
choice
and
seeking
,
but
surprize
,
or
some
other
reason
,
drew
you
into
his
company
,
not
any
special
love
to
,
or
complacency
in
his
Person
;
and
you
are
glad
when
you
have
an
opportunity
to
be
rid
of
such
a
Guest
;
yet
you
plainly
violate
such
Love
and
Friendship
,
and
are
like
to
lose
all
interest
in
your
Friend
,
if
you
chose
his
known
Adversary
for
your
allowed
ordinary
Companion
.
And
as
Love
will
not
consist
with
such
allowance
and
tolleration
of
that
which
is
destructive
of
the
thing
or
person
which
you
love
;
so
much
less
is
Loyalty
and
true
Subjection
consistent
with
wilful
and
allowed
Contradiction
to
the
command
of
him
that
hath
just
Rule
and
Authority
over
us
.
A
discret
Master
will
not
take
him
for
a
Servant
but
for
a
Rebel
,
that
will
ordinarily
oppose
and
cross
his
Just
and
Righteous
Command
.
Neither
will
a
Parent
that
doth
not
dote
,
take
that
for
an
obedient
Child
that
lives
in
the
constant
violation
of
a
reasonable
Command
.
And
thus
it
is
in
all
Government
here
on
Earth
;
and
there
can
be
no
true
Subjection
where
there
is
such
perpetual
Contradiction
in
any
one
particular
that
falls
within
Bond
and
Obligation
;
and
is
plain
Duty
.
Though
the
case
is
otherwise
,
if
the
point
be
disputable
,
and
it
is
no
Rebellion
,
if
any
one
case
there
be
,
1.
No
Command
.
2.
No
right
to
Command
,
if
a
Servant
does
that
to
which
he
believes
he
hath
no
contrary
Command
,
or
humbly
refuseth
that
which
his
Master
hath
no
right
to
command
him
;
his
Credit
is
still
good
notwithstanding
,
in
any
mans
account
that
judgeth
Righteous
Judgment
.
I
know
it
argues
a
Rebellious
Inclination
,
and
some
degree
of
Disloyalty
,
to
question
that
Command
where
it
's
plain
and
evident
;
yet
where
it
's
certain
we
have
no
Command
from
God
,
it
's
as
certain
that
we
are
under
no
Obligation
.
But
there
is
a
deeper
taint
of
Rebellion
in
the
Heart
,
and
more
of
enmity
to
God
,
that
lives
in
the
constant
breach
and
violation
of
a
known
Duty
;
and
allows
himself
in
the
practice
of
that
which
he
knows
God
is
displeased
with
.
This
will
not
suffer
him
to
live
in
the
Remembrance
of
God
,
whom
he
doth
daily
provoke
.
If
you
are
therefore
such
as
can
live
constantly
in
known
sin
,
you
will
thrust
all
thoughts
of
God
out
of
your
mind
,
as
those
which
will
but
create
fear
and
terror
in
you
.
But
if
you
have
a
sincere
(
though
not
a
perfect
respect
)
to
all
Gods
Commands
,
you
may
take
Comfort
and
Pleasure
in
the
Thoughts
and
Remembrance
of
God
,
though
you
do
fail
if
you
allow
it
not
,
but
oppose
your
sin
and
confess
it
,
and
pray
and
strive
against
it
;
this
will
consist
with
the
Love
of
God
,
which
must
be
in
the
Heart
that
will
worthily
Remember
him
.
Secondly
,
As
you
must
in
the
General
resist
all
known
Sin
,
so
in
Particular
.
Ignorance
,
or
want
of
the
knowledge
of
God
,
is
an
utter
Enemy
to
this
Remembrance
,
and
therefore
must
be
carefully
avoided
.
Can
a
Man
think
that
which
he
hath
no
knowledge
of
,
and
love
where
he
sees
no
Beauty
?
and
obey
he
knows
not
whom
?
nor
why
?
He
that
knows
not
the
Holy
Nature
of
God
,
and
what
a
Perfection
and
Happiness
it
is
to
be
like
him
;
yea
,
what
an
absolute
necessity
there
lies
upon
every
man
to
be
like
him
,
if
he
will
be
happy
,
must
make
haste
and
get
a
cure
for
such
Ignorance
,
or
else
he
can
never
perform
the
Duty
we
are
upon
.
If
you
know
not
that
you
are
indebted
to
God
for
all
that
you
have
;
that
he
gave
you
your
Being
and
Reason
,
and
expects
Obedience
,
and
will
judge
you
according
to
your
present
Life
and
Conversation
;
and
that
he
doth
spy
out
the
thoughts
of
the
Heart
,
and
knows
all
your
Imaginations
.
If
you
know
not
what
bowels
of
Compassion
are
in
him
,
and
how
much
he
taketh
pleasure
in
your
welfare
,
and
what
course
he
hath
taken
to
bring
it
to
pass
.
If
you
know
not
what
Christ
hath
suffered
for
Sin
and
Sinners
,
that
God
might
pardon
it
,
without
any
Dishonour
to
his
Justice
and
Holiness
,
if
the
Sinner
do
repent
and
beg
mercy
,
you
can
never
Remember
God
aright
,
and
therefore
Ignorance
is
fearfully
threatned
in
Scripture
,
as
the
Mother
of
all
Ungodliness
.
And
the
Prophet
Esay
complains
of
this
sin
in
the
Jews
,
and
pronounces
a
heavy
Sentence
on
them
for
it
,
Esay
.
27.11
:
It
is
a
People
of
no
understanding
(
saith
he
)
what
then
?
therefore
he
that
made
them
will
not
have
mercy
,
and
he
that
formed
them
will
shew
them
no
favour
.
If
you
love
your selves
,
and
have
any
compassion
for
your
own
Souls
,
or
do
believe
a
Life
to
come
,
take
heed
of
this
sin
,
for
without
knowledge
the
Soul
cannot
be
good
,
Prov.
19.2
.
There
are
so
many
and
excellent
Books
that
are
fitted
to
the
cure
of
this
Distemper
,
that
will
shame
this
sin
one
day
,
and
leave
it
without
all
excuse
.
The
truths
that
are
necessary
to
Salvation
,
are
so
few
and
so
plain
,
and
so
agreeable
to
the
very
light
of
Reason
,
and
are
pressed
so
much
in
the
writings
of
so
many
,
that
he
or
she
that
can
but
read
,
cannot
miss
instruction
,
yea
,
they
that
cannot
read
)
though
their
case
be
sad
)
yet
they
cannot
want
instruction
if
they
will
go
for
it
,
to
almost
every
Church
about
them
,
or
to
their
knowing
Neighbours
,
and
desire
to
be
instructed
.
It
's
one
of
these
two
or
both
that
undoes
all
the
World
,
uncatechised
Head
and
an
unmortified
Heart
.
He
that
hath
an
honest
Heart
and
a
willing
Mind
,
cannot
want
the
knowledge
that
is
necessary
to
Salvation
;
and
wo
to
them
that
want
this
knowledge
,
for
the
Lord
Jesus
shall
shortly
be
revealed
from
Heaven
in
flaming
Fire
,
to
take
Vengeance
on
all
that
know
not
God
.
Shun
Ignorance
therefore
,
for
he
that
knows
not
God
cannot
Remember
him
.
Thirdly
,
Flee
Inconsideracy
,
for
next
to
Ignorance
this
is
the
great
impediment
to
this
Remembrance
and
your
own
Happiness
:
Wherefore
hath
God
given
thee
a
Faculty
to
consider
,
and
bestowed
Reason
on
thee
?
Wherefore
hath
he
set
his
Word
and
Works
before
thee
?
Doth
he
not
mean
to
draw
forth
thy
thoughts
thereby
,
that
thou
mayst
consider
and
reap
the
benefit
,
and
give
God
the
Glory
?
The
most
concerning
weighty
truth
will
do
no
good
,
and
never
affect
thy
Heart
unless
they
be
considered
.
Though
you
know
and
believe
that
God
is
the
Spring-head
from
whence
all
your
Mercies
come
,
and
that
he
hath
redeemed
you
by
his
Son
,
and
offereth
to
save
you
by
his
Spirit
and
Word
,
if
you
will
but
come
unto
Christ
by
Faith
;
yet
if
you
consider
not
these
things
,
no
wonder
if
you
make
light
of
Christ
,
no
wonder
if
you
trample
his
Blood
under
your
Feet
and
go
your
●way
,
one
to
his
Farm
another
to
his
Merchandize
,
and
take
the
happiness
the
World
will
afford
you
,
though
it
be
at
the
Plow
and
Cart
,
in
rising
early
and
sitting
up
late
;
and
in
the
hardest
Toyl
and
Labour
,
rather
than
believe
in
the
Son
of
God
,
or
spend
an
hour
in
Prayer
or
reading
the
Word
of
God
,
that
you
may
Remember
him
that
hath
made
all
things
,
and
to
whom
all
the
World
is
but
a
shadow
.
Though
you
believe
that
the
wicked
shall
be
turned
into
Hell
,
and
all
that
forget
God
;
and
that
all
that
die
in
impenitency
shall
be
sentenced
to
the
Eternal
Flames
;
yet
if
you
shut
these
thoughts
out
of
your
minds
and
will
not
consider
them
,
what
wonder
if
you
live
as
if
there
were
no
such
things
.
What
though
you
believe
that
the
hour
is
coming
in
which
all
that
are
in
the
Grave
shall
hear
the
Voice
of
the
Son
of
God
and
come
forth
,
they
that
have
done
good
to
the
Resurrection
of
Life
,
John
5.28
,
29.
yet
if
you
consider
not
what
God
hath
prepared
for
them
that
love
him
,
no
wonder
if
you
be
weary
and
faint
in
the
way
.
Consideration
openeth
the
Eye
and
softneth
the
Heart
,
and
maketh
you
feel
the
force
and
power
of
truth
.
If
you
shut
your
Eyes
by
inconsideration
,
the
most
taking
Objects
will
never
move
you
,
and
the
most
fearful
sight
will
never
fright
you
.
Though
it
is
impossible
to
perswade
a
Man
whose
Eyes
are
open
to
run
into
the
Fire
or
Water
,
or
throw
himself
down
a
Precipice
,
yet
going
on
and
shuts
his
Eyes
,
will
not
long
escape
one
mischief
or
another
;
you
will
go
with
the
Ox
to
the
slaughter
,
and
with
the
Fool
to
the
correction
of
the
Stocks
,
if
you
consider
not
that
it
is
for
your
Life
.
O
how
many
are
now
roaring
in
the
unquenchable
Fire
,
that
would
never
have
come
there
if
they
had
but
considered
!
O
how
many
forget
God
and
their
own
Souls
day
after
day
,
that
would
not
,
that
could
not
do
so
if
they
did
but
seriously
consider
.
What
madness
hath
filled
the
Heart
of
Man
that
he
should
be
backward
to
nothing
more
than
to
consider
whilst
it
may
do
him
good
,
and
when
every
thought
will
cut
his
Heart
he
will
follow
the
work
close
and
do
nothing
else
,
but
reflect
upon
and
bewail
his
misery
.
As
consideration
if
it
be
timely
followed
and
wisely
managed
,
is
the
best
and
usual
instrument
on
mans
part
,
to
bring
a
foolish
,
careless
,
senseless
sinner
to
his
wits
again
.
So
Consideration
when
it
is
too
late
,
is
the
greatest
instrument
to
put
him
quite
out
of
his
Wits
,
and
to
fill
his
Heart
with
raging
down-right
madness
for
ever
.
You
will
not
be
perswaded
to
consider
now
what
you
are
doing
,
and
whither
you
are
going
,
and
why
God
hath
made
you
,
and
given
you
life
and
time
;
but
mark
what
a
Prophet
tells
you
,
that
cannot
be
deceived
〈…〉
.
In
the
latter
days
you
shall
consider
it
perfectly
;
and
no
tongue
shall
be
able
to
perswade
you
to
the
contrary
.
As
corrupt
Nature
is
backward
to
nothing
more
than
consideration
whilst
the
day
of
mercy
lasteth
;
so
he
is
prone
to
nothing
more
after
this
day
is
past
and
gone
;
and
as
he
will
not
consider
now
,
so
he
shall
not
then
avoid
it
;
Lord
when
thy
hand
is
lifted
up
they
will
not
see
,
but
they
shall
see
and
be
ashamed
,
〈…〉
.
If
you
would
therefore
Remember
God
to
your
comfort
and
not
to
your
terror
,
shun
Inconsideracy
,
and
fill
your
Hearts
with
matter
from
the
daily
observation
of
Gods
Word
and
Works
to
feed
your
consideration
.
I
might
insist
more
largely
upon
the
hindrances
,
and
shew
you
what
impediments
,
1.
Pride
,
2.
Discontent
,
3.
and
Worldliness
,
are
to
this
Remembrance
;
but
I
wave
them
and
proceed
to
the
positive
Directions
.
First
,
If
you
would
get
a
comforting
,
worthy
Remembrance
of
God
into
your
Heart
,
then
get
your
Heart
deeply
affected
with
the
mischief
that
sin
hath
done
you
,
and
the
love
and
compassion
that
Christ
hath
shewed
to
you
.
If
you
understand
not
what
God
made
you
at
the
first
,
and
for
what
an
honourable
,
high
and
noble
end
;
and
how
much
your
Nature
is
distorted
(
and
though
you
could
not
help
it
that
you
took
such
a
perverse
Nature
from
your
Parents
,
yet
you
have
too
much
given
your
Actual
Consent
in
that
you
have
not
bewailed
and
lamented
your
case
in
any
considerable
measure
to
this
day
)
If
you
know
not
what
ever
sin
deserveth
,
nor
see
so
much
evil
in
it
as
that
it
should
deserve
the
penalty
that
God
hath
threatned
,
nor
consider
what
number
of
sins
you
have
been
guilty
of
,
and
to
what
a
degree
of
guilt
they
have
been
aggravated
by
you
,
and
what
a
necessity
there
was
that
you
should
perish
everlastingly
,
unless
God
should
deny
himself
,
which
the
Apostle
tells
us
he
cannot
do
,
●
Tim.
2.13
.
and
suffer
his
Justice
,
Wisdom
and
Holiness
,
to
lie
under
disgrace
and
reproach
,
if
Christ
had
not
undergone
the
wrath
of
God
,
and
so
stop'd
the
mouth
of
Justice
;
vindicated
the
Law
of
God
,
made
Transgression
odious
,
and
ingag'd
to
bring
the
sinners
to
Repentance
,
that
should
partake
of
the
Fruits
of
his
Death
,
and
to
humble
them
in
the
sense
of
their
former
wickedness
,
and
to
restore
the
Image
of
God
in
them
again
,
and
to
bring
them
to
the
love
of
his
service
again
,
which
before
their
Repentance
and
Conversion
they
do
naturally
hate
and
abhor
.
If
you
do
not
understand
what
Christ
hath
done
for
you
already
,
and
what
he
will
do
by
his
Spirit
to
the
changing
of
your
Hearts
.
If
you
will
but
consent
and
take
him
for
your
Lord
and
Saviour
,
you
can
never
know
that
the
love
of
Christ
is
so
wonderful
and
obliging
;
and
if
you
leave
Christ
out
of
your
Remembrance
,
you
can
have
no
thoughts
of
God
,
that
will
yield
you
solid
comfort
.
Secondly
,
If
you
would
Remember
God
aright
,
endeavour
to
bring
on
others
to
this
Remembrance
,
and
to
set
the
motives
before
them
,
that
may
well
move
the
most
backward
Heart
,
and
recover
the
most
forgetful
to
this
duty
;
whilst
you
are
putting
others
in
mind
,
you
will
revive
and
strengthen
the
like
disposition
in
your self
,
and
perform
an
acceptable
service
to
God
,
whereby
you
will
increase
his
love
to
you
,
and
consequently
the
Remembrance
of
him
will
be
more
sweet
to
you
.
Restore
to
me
,
saith
David
,
the
joy
of
thy
Salvation
,
and
uphold
me
by
thy
free
Spirit
;
then
will
I
teach
Transgressors
thy
ways
,
and
Sinners
shall
be
converted
to
thee
,
Psal.
51.12
,
13.
The
more
any
Grace
is
exercised
,
the
more
it
will
gather
fervour
and
intention
.
To
perswade
others
to
this
Remembrance
,
is
to
reduce
thine
own
Remembrance
of
him
into
practice
;
whilst
thou
art
teaching
others
thou
canst
not
but
learn
thy self
.
Whilst
thou
art
bending
others
to
Remember
the
Fountain
of
all
Perfection
and
Goodness
,
thou
wilt
feel
thine
own
Heart
and
Affections
more
byassed
toward
him
.
Who
can
infuse
Life
and
Spirit
into
another
,
and
not
grow
vigorous
himself
?
David
knew
that
he
could
not
but
thrive
himself
if
others
were
gainers
by
him
;
and
therefore
he
invites
others
,
Psal.
3●
.
11
.
Come
my
Children
hearken
unto
me
,
and
I
will
teach
you
the
fear
of
the
Lord
.
There
are
certain
opportunities
and
seasons
,
if
they
be
wisely
observed
,
when
either
Affection
or
Affliction
hath
made
way
,
in
which
two
or
three
words
fetched
from
the
Heart
;
may
work
upon
the
Heart
of
one
that
hath
shamefully
forgot
God
all
his
days
,
and
recover
him
to
this
Remembrance
.
And
if
God
shew
thee
so
much
mercy
,
and
make
thee
such
an
instrument
,
the
thoughts
and
memory
of
God
that
hath
shewed
thee
so
much
favour
,
will
be
dearer
to
thee
.
3.
If
thou
wouldst
remember
God
with
pleasure
remember
those
that
are
in
misery
,
whither
of
Soul
or
Body
with
compassion
.
For
this
will
make
you
like
to
God
,
who
comforteth
the
sorrowful
,
and
bindeth
up
the
broken
in
Heart
,
and
raiseth
up
those
that
are
bowed
down
,
Psal.
146.8
.
And
the
more
there
is
of
likeness
,
the
more
there
will
be
of
Love
and
Remembrance
.
A
hard
and
unmerciful
Heart
is
so
unlike
to
God
,
that
it
will
strive
to
forget
him
,
lest
the
tender
Boweis
of
God
should
upbraid
his
cruel
and
unrelenting
Heart
.
It
's
a
disposition
highly
pleasing
to
God
,
and
a
blessed
imitation
of
him
,
to
comport
with
those
that
lie
under
any
distress
or
misery
,
especially
those
that
are
ready
to
faint
and
sink
under
their
burdens
;
and
it
's
Justice
as
well
as
Mercy
so
to
do
.
Is
it
not
just
that
thou
shouldst
cast
an
Eye
of
compassion
and
pity
upon
those
on
whom
the
Hand
of
God
is
fallen
heavy
,
either
in
Soul
or
Body
?
especially
when
thou
art
as
obnoxious
as
they
,
and
God
hath
spared
you
on
purpose
,
and
set
their
miseries
before
you
to
move
your
Bowels
?
Shouldst
thou
not
have
compassion
on
thy
fellow
Servant
,
as
God
hath
shewed
pity
unto
thee
,
Mat.
18.33
.
And
kindness
with
tender
heartedness
is
one
part
of
the
new
Nature
which
Christ
came
to
restore
,
and
therefore
the
Apostle
doth
endeavour
to
stir
up
the
Ephesians
,
Eph.
4.32
.
and
also
the
Collosians
,
Col.
3.12
.
Put
on
therefore
as
the
Elect
of
God
,
Holy
and
Beloved
,
Bowels
of
Mercy
and
Kindness
.
And
as
the
miserable
state
and
condition
of
Mens
Souls
,
doth
most
eminently
bespeak
this
Affection
,
so
it
's
Cruelty
to
overlook
their
other
Miseries
,
and
not
to
take
them
into
our
consideration
.
1.
To
get
our
Hearts
affected
,
that
we
may
truly
pity
them
.
2.
And
earnestly
pray
for
them
.
And
3.
Contribute
what
other
help
we
are
able
,
to
make
them
as
happy
as
our selves
.
There
is
a
selfishness
too
natural
to
every
one
of
us
,
that
will
not
let
us
hear
on
this
Ear
,
and
therefore
we
are
so
carless
in
this
publick
Calamity
,
what
others
suffer
so
we
are
free
.
How
senseless
are
we
under
such
a
hand
as
is
fallen
upon
many
parts
of
this
Nation
?
And
therefore
we
are
so
unthankful
for
our
Health
and
Preservation
,
when
God
hath
required
the
Lives
of
so
many
of
our
Brethren
from
them
?
What
a
fearful
,
woful
Scourge
,
do
the
City
feel
and
heavily
groan
under
?
How
do
the
Inhabitants
of
that
one
proud
and
glorious
City
,
reply
to
one
another
in
Sighs
and
Groans
,
and
bitter
Out
cries
and
Lamentations
,
where
whole
Families
are
smitten
and
blasted
,
and
Children
and
Parents
pledge
one
another
in
Tears
,
and
drink
the
Wine
of
Astonishment
;
where
dearest
Friends
are
made
the
Executors
of
the
Calamities
of
their
departed
Friends
;
and
it
's
taken
and
accounted
for
a
mercy
to
die
first
,
lest
the
miserable
Calamities
of
Wife
and
Children
,
and
their
successive
departure
,
should
be
more
than
one
single
Death
.
Their
Eyes
affect
their
Heart
,
Lam.
3.51
.
But
we
as
we
see
not
their
Miseries
,
so
neither
do
we
feel
them
as
we
ought
,
as
thorough
the
goodness
of
God
we
are
more
safe
than
they
,
so
we
are
more
secure
,
and
too
void
of
any
Christian
sense
of
this
common
Calamity
.
Alas
!
alas
!
they
have
the
dreadful
sound
and
noise
of
this
Judgment
in
their
Ears
,
and
see
Death
continually
before
their
Eyes
;
but
we
hear
but
at
a
distance
,
and
therefore
are
not
stricken
with
the
terror
thereof
.
The
report
of
this
Murdering-piece
that
God
hath
shot
off
in
many
places
of
this
Nation
,
is
faint
and
dead
before
it
comes
to
our
sense
.
But
the
less
we
see
this
Misery
and
hear
these
Cries
,
the
more
we
should
supply
this
merciful
defect
by
consideration
.
If
we
saw
or
heard
,
it
may
be
we
should
not
need
many
thoughts
to
fetch
tears
from
our
Eyes
,
and
Sighs
from
our
Hearts
.
Desolenci●●
and
want
of
this
compassion
,
shews
a
fat
and
brawny
Heart
.
Though
we
are
not
to
indulge
this
Affection
so
far
as
to
make
it
guilty
of
siding
against
God
,
as
it
will
be
apt
to
do
,
if
it
proceed
no
farther
and
do
not
serve
a
higher
end
.
The
end
of
this
Affection
is
to
make
way
for
Compassion
toward
their
Souls
,
and
to
bewail
and
beg
pardon
for
their
Sins
,
that
have
brought
this
misery
on
them
.
1.
Objection
.
I
have
done
with
the
First
Observable
,
which
the
Texts
suggesteth
to
us
,
(
viz.
)
That
forgetfulness
of
God
is
a
fearful
and
dangerous
sin
,
and
exposeth
such
as
are
guilty
of
it
to
the
unavoidable
Wrath
of
God
.
2.
Objection
.
I
come
now
to
the
Second
Observation
,
(
viz.
)
That
Consideration
is
one
of
the
principal
instruments
on
our
part
,
to
bring
us
to
the
Remembrance
of
God
at
first
,
and
to
prevent
forgetfulness
afterward
;
or
to
recover
us
out
of
that
degree
of
Forgetfulness
,
into
which
we
may
possibly
fall
.
Two
Suppositions
.
1.
Here
it
is
supposed
,
1.
That
we
●re
all
born
into
the
World
in
a
state
of
Forgetfulness
;
and
that
Naturally
God
is
not
minded
by
us
;
he
is
not
in
all
our
thoughts
.
(
1.
)
By
a
usually
Hebraism
in
never
a
one
of
them
,
so
worthily
regarded
as
he
ought
,
Psal.
10.4
.
Oblivion
goes
before
Remembrance
in
every
Child
of
Adam
.
I
know
Forgetfulness
doth
suppose
that
we
either
had
or
should
have
had
,
the
habit
of
which
this
is
the
privavation
:
We
cannot
be
said
in
any
propriety
of
Speech
,
to
forget
that
which
we
never
did
,
or
never
ought
to
have
Remembred
.
As
a
thing
can
never
be
said
to
be
blind
which
never
saw
nor
ought
to
have
seen
:
But
it
is
our
miserable
and
unhappy
case
and
condition
,
that
we
were
made
to
Remember
God
,
and
to
give
him
the
highest
of
our
Praises
,
and
had
a
Nature
fit
for
so
high
and
noble
Service
,
and
yet
are
born
into
the
World
in
a
gross
ignorance
of
God
,
with
a
Nature
that
continually
disposeth
us
to
forget
him
,
and
to
entertain
the
most
contemptible
Vanities
into
our
Thoughts
and
Affections
before
him
.
This
is
the
Disease
that
Christ
came
to
Cure
,
with
the
greatest
pity
and
compassion
to
Mankind
;
which
it
is
the
inten●
of
his
Word
and
Cross
and
Spirit
,
and
all
his
Ordinances
to
remove
;
and
which
is
cured
in
a
sincere
and
prevailing
measure
,
in
all
that
shall
see
his
Face
to
their
comfort
hereafter
.
And
although
Infants
are
not
actually
guilty
of
this
sin
(
as
neither
they
are
of
any
other
sin
)
because
they
are
not
come
to
the
use
of
their
Reason
,
and
therefore
cannot
perform
any
act
properly
vertuous
or
sinful
,
yet
they
have
an
oblivious
Disposition
,
a
Seed
in
them
that
will
bring
forth
this
cursed
Fruit
,
when
they
are
capable
:
But
for
those
that
have
pass'd
an
Infants
state
,
and
are
grown
up
to
the
use
of
Reason
,
there
's
nothing
that
they
remember
and
think
on
less
than
God
.
Secondly
,
It
's
here
supposed
,
that
after
any
are
recovered
by
Christ
,
and
awakened
by
his
Word
and
Spirit
to
a
due
Remembrance
of
God
,
they
may
fall
back
into
such
a
degree
of
Forgetfulness
again
,
as
that
they
may
question
whether
ever
they
had
a
heart
truly
mindful
of
him
;
though
I
believe
they
shall
never
totally
and
finally
fall
into
Forgetfulness
,
nor
be
forgotten
of
Christ
,
if
they
be
in
the
number
of
the
Elect.
And
therefore
,
though
Christ
commends
the
Church
of
Ephesus
for
her
Faith
and
Patience
,
yet
he
is
said
to
have
somewhat
against
her
,
because
she
had
left
her
Love
,
Rev.
2.4
.
And
she
is
warned
to
remember
whence
she
is
fallen
,
and
to
repent
and
do
her
first
works
,
ver.
5.
These
two
particulars
are
evidently
supposed
in
this
last
Proposition
,
which
I
am
now
to
prosecute
;
and
that
Consideration
of
God
,
his
Word
and
Works
,
is
a
necessary
Remedy
on
our
part
,
to
cure
our
hereditary
Forgetfulness
,
and
bring
us
to
the
Remembrance
I
have
been
pleading
for
,
and
to
recover
us
after
any
Relapse
:
And
that
for
these
Reasons
,
First
,
Because
a
Man
can
never
come
to
the
Remembrance
of
God
till
his
Heart
be
sincerely
affected
with
those
truths
that
such
a
Remembrance
doth
pre-suppose
;
but
this
can
never
be
done
without
consideration
.
There
's
nothing
that
's
absent
or
Spiritual
,
that
can
affect
the
Heart
,
and
get
that
Fort
,
unless
it
be
led
in
by
Consideration
,
that
's
the
Eye
of
the
Soul
;
and
't
is
the
Eye
only
that
can
affect
the
Heart
.
There
's
nothing
that
can
affect
the
Body
,
or
move
the
Bodily
Passions
,
that
is
not
first
apprehended
by
some
Bodily
Sense
,
that
is
,
not
seen
or
heard
,
or
perceived
,
by
some
other
sense
.
Now
Consideration
supplies
that
to
the
Soul
,
which
the
five
Senses
do
to
the
Body
;
it
's
the
Eye
,
Ear
and
Taster
of
the
Soul
,
whereby
it
discerns
what
is
good
or
evil
to
it
,
and
accordingly
the
Soul
doth
either
embrace
or
abhor
;
yea
,
it
m●st
discover
not
only
good
and
evil
,
but
the
degree
in
which
any
thing
is
good
or
evil
,
before
the
Soul
can
be
suitably
affected
therewith
,
which
can
never
be
done
with
any
consideration
.
If
this
Eye
be
shut
,
set
the
greatest
Danger
before
a
Man
and
he
will
not
fear
;
set
the
greatest
Delights
before
him
and
he
will
not
be
moved
to
desire
them
.
What
's
the
reason
that
a
wicked
Man
goes
on
in
sin
and
will
not
forsake
it
,
when
you
display
Hell
before
his
Eyes
,
but
because
he
considers
it
not
?
It
appears
to
him
not
to
be
so
terrible
,
because
this
Eye
is
shut
.
If
you
run
a
Sword
at
a
Man
whose
Eyes
are
shut
,
and
sees
it
not
,
he
will
not
endeavour
to
avoid
the
thrust
;
but
he
that
hath
his
Eyes
open
,
and
sees
what
's
coming
towards
him
,
will
quickly
start
back
and
decline
that
instrument
of
Death
.
A
careless
Man
that
never
considered
well
what
a
fearful
thing
it
is
to
fall
into
the
Hands
of
God
,
Heb.
10.31
.
no●
how
intolerable
his
Displeasure
is
when
it
shall
break
forth
in
good
earnest
,
and
burn
like
a
consuming
fire
,
will
venture
on
it
for
a
little
deluding
pleasure
.
A
Man
that
considers
not
the
worth
of
his
Soul
will
neglect
it
,
and
not
think
it
worth
so
many
Prayers
and
Tears
,
and
such
diligence
as
must
be
used
to
procure
the
Salvation
thereof
;
for
till
his
Heart
be
touched
with
a
lively
feeling
and
sense
of
these
truths
,
he
will
not
neglect
them
and
live
after
the
Flesh
;
and
if
he
doth
not
weigh
and
consider
them
,
his
Heart
will
never
be
made
to
feel
them
.
What
's
the
reason
that
Men
hug
and
embrace
a
little
dirt
and
filth
,
and
suffer
their
Affections
to
cleave
so
fast
to
their
Carnal
Contentments
?
It
can
be
resolved
into
nothing
better
than
that
they
do
not
consider
what
Sin
and
Folly
they
are
guilty
of
,
and
what
an
impediment
they
are
,
being
embraced
to
the
true
content
and
happiness
of
their
Souls
,
otherwise
they
would
not
,
nor
could
not
,
be
so
mad
as
embrace
the
present
World
and
to
prefer
it
before
the
World
to
come
.
Well
then
,
is
it
Consideration
that
must
bring
a
Man
to
a
worthy
Remembrance
of
God
,
because
it
opens
the
Eye
and
affects
the
Heart
,
and
puts
an
edge
upon
every
Truth
that
doth
bias
and
dispose
the
Soul
to
this
Remembrance
,
that
it
's
felt
and
entertained
with
some
sincere
measure
of
submission
.
The
Soul
is
such
a
Subject
,
that
cannot
be
wrought
upon
without
its
own
consent
,
and
that
's
not
easily
gained
to
any
thing
that
's
of
a
reforming
saving
tendency
,
unless
frequent
and
serious
Consideration
make
way
.
The
Soul
will
never
consent
to
any
purpose
,
that
the
Flesh
should
be
afflicted
and
humbled
,
that
it's
Affections
and
Lusts
should
be
mortified
and
subdued
,
till
Consideration
shew
the
necessity
thereof
,
and
the
Death
that
will
follow
,
if
this
Death
do
not
go
before
.
There
are
some
truths
that
are
preparative
to
this
Remembrance
,
which
though
they
are
easie
to
be
known
,
yet
they
will
never
be
drunk
in
or
digested
,
till
Consideration
shew
their
excellency
and
plead
their
great
necessity
and
importance
to
us
,
and
give
no
rest
till
it
hath
enforced
consent
and
resolution
to
obey
.
These
Truths
are
of
two
sorts
,
-
1.
Some
are
Physick
and
meerly
purgative
.
-
2.
Others
are
Cordial
,
and
such
as
are
restorative
and
comforting
.
And
although
there
is
reluctancy
enough
in
the
distempered
Soul
of
Man
to
both
these
,
yet
he
nauseats
these
of
the
first
rank
most
,
and
hath
the
greatest
enmity
to
them
.
He
doth
not
relish
the
second
sort
,
but
he
perfectly
hates
the
first
sort
;
the
reason
is
,
because
these
Truths
which
I
call
Medicinal
,
work
directly
upon
the
disturbing
Humour
and
filthy
Matter
,
that
must
be
evacuated
and
east
out
,
before
we
can
find
any
Gust
or
Savour
in
those
other
Truths
that
are
Nutritive
and
Cordial
.
What
aversness
is
there
in
the
corrupt
Nature
of
Man
,
to
admit
those
Truths
into
the
Heart
,
that
cross
either
,
1.
The
Interest
,
or
,
2.
The
Inclination
of
the
Flesh
,
and
that
strike
all
the
Heart
and
Root
of
the
Old
Man
;
and
that
teach
Self-denial
,
that
is
,
the
mortification
of
inward
Lusts
,
and
the
contempt
of
all
outward
Objects
,
so
far
as
they
feed
and
nourish
them
?
And
will
a
Man
ever
pull
out
his
right
Eye
,
and
cut
off
his
right
Hand
(
for
his
Pride
and
his
Passion
,
and
his
Intemperance
,
and
his
Petulary
and
Lasciviousness
,
or
any
other
Lust
to
which
his
Nature
prompts
him
,
are
as
dear
to
him
as
his
most
beloved
Members
)
and
will
a
Man
ever
digest
such
truths
as
these
,
or
take
them
into
any
place
of
strength
,
that
are
such
bloody
enemies
to
his
raging
prevailing
Lusts
;
and
arm
and
mortifie
them
against
so
dear
and
near
a
part
of
him
?
This
can
never
be
done
till
Consideration
make
it
appear
,
that
the
Man
is
undone
for
ever
,
and
had
better
he
had
never
been
born
,
be
he
never
so
rich
and
honourable
in
the
World
,
in
whom
there
is
any
reigning
Lust
or
Corruption
;
till
frequent
thoughts
convince
him
thoroughly
,
that
he
that
saveth
such
a
Life
as
this
shall
lose
it
,
and
a
better
.
But
on
the
other
side
,
he
that
kills
his
Corruptions
,
and
suffereth
no
sin
to
prevail
,
but
mortifieth
every
one
of
these
Members
,
that
make
up
the
Body
and
the
Life
of
the
Old
Man
;
he
that
loseth
such
a
Life
as
this
shall
find
it
,
and
prove
an
unspeakable
gainer
,
Mark
8.35
.
Let
me
instance
more
particularly
in
some
truths
,
that
must
go
before
a
worthy
Remembrance
of
God
,
which
can
never
get
into
the
Heart
and
work
to
any
purpose
,
till
they
be
fermented
by
Consideration
.
1.
It
's
an
easie
Truth
,
and
very
obvious
to
Man's
understanding
,
That
God
is
the
chief
Good
,
and
our
true
happiness
consisteth
in
his
Love
and
Goodness
.
This
is
the
master
Principle
and
Foundation
of
all
Religion
,
and
inspires
all
practical
Truths
,
and
the
duty
depends
upon
them
with
Breath
and
Life
;
and
were
it
well
thought
upon
,
it
would
make
a
mighty
change
and
alteration
in
the
World
;
you
may
see
by
what
it
does
upon
some
that
do
consider
it
,
what
it
would
do
upon
others
if
they
were
not
inconsiderate
.
In
that
proportion
that
Men
consider
this
Truth
and
believe
it
,
they
will
study
to
please
God
,
and
resemble
him
in
all
his
imitable
Perfections
;
and
their
Love
and
Hatred
will
imitate
his
:
They
will
follow
after
Peace
and
Holiness
,
without
which
daily
Consideration
assures
them
they
can
never
see
God
,
Heb.
12.14
.
And
they
will
have
no
Fellowship
with
the
unfruitful
works
of
Darkness
,
because
God
hateth
them
,
Eph.
5.11
.
None
in
sensu
morali
,
though
not
in
sensu
physico
.
Where
that
that
falls
short
of
a
ruling
mastering
degree
in
Morality
,
is
said
not
to
be
.
And
the
Scripture
frequently
speaks
after
the
same
rate
.
But
he
that
lives
after
the
Flesh
,
and
minds
earthly
things
,
and
blesseth
himself
in
all
worldly
happiness
,
cannot
consider
the
fore-mentioned
Truth
,
and
therefore
is
guilty
of
this
Folly
because
he
doth
not
consider
.
It
's
another
weighty
truth
,
That
we
are
fallen
from
God
and
Happiness
,
into
a
state
of
Sin
and
Misery
,
and
shall
never
know
what
true
Happiness
means
till
we
return
.
We
were
made
after
his
Likeness
at
the
first
,
and
whilst
we
kept
the
stamp
of
his
Image
on
us
,
were
happy
in
his
Favour
and
Love
;
and
all
Creatures
were
ready
at
our
beck
and
service
;
and
Sorrow
and
Misery
stood
afar
off
and
came
not
near
us
;
but
having
now
provoked
God
and
lost
his
Image
,
we
are
now
unspeakably
miserable
,
and
in
the
path-way
to
Eternal
Misery
.
And
what
's
the
reason
that
there
are
so
few
that
are
affected
at
the
Heart
with
their
condition
,
that
loath
themselves
,
that
cry
out
of
this
bondage
,
and
would
be
set
at
liberty
and
restored
into
favour
again
,
but
because
there
are
but
few
that
consider
it
.
The
rest
of
their
minds
are
taken
up
with
other
things
,
and
with
worldly
vanities
;
and
such
disturbing
thoughts
as
these
are
at
the
first
,
are
not
permitted
to
enter
,
which
if
they
be
not
frequent
and
serious
till
the
Soul
hath
got
a
full
sight
of
the
evil
of
Gods
displeasure
,
and
sin
that
hath
provoked
it
,
and
the
necessity
and
blessedness
of
his
Favour
.
These
Truths
,
though
they
should
be
taken
in
or
assented
to
,
they
will
lie
crude
and
raw
upon
the
Stomach
,
and
never
digest
into
good
nourishment
,
and
be
distributed
into
Life
and
Practice
.
Consideration
must
awaken
the
Soul
out
of
its
Stupidity
and
Insensibleness
,
which
is
Natural
to
all
,
or
else
it
will
sleep
into
everlasting
Death
.
3.
A
third
plain
,
but
necessary
and
important
Truth
is
,
That
we
are
undone
for
ever
unless
we
feel
our
Sin
and
Misery
so
as
to
confess
it
with
inward
shame
,
and
be
humbled
under
it
,
into
that
degree
of
Brokenness
and
Contrition
;
that
Salvation
by
Christ
is
the
most
welcome
news
that
ever
we
heard
or
can
hear
,
insomuch
that
we
embrace
him
with
the
highest
love
and
respect
,
and
do
heartily
consent
to
be
governed
by
him
,
till
he
hath
subdued
our
Corruptions
,
sanctified
us
by
his
Spirit
,
and
made
us
meet
for
love
and
favour
of
God
again
.
But
none
can
ever
feel
the
worth
and
necessity
of
Christ
and
renewing
Grace
,
who
have
not
set
this
matter
by
Consideration
,
frequently
before
your
Eyes
.
It
's
true
of
the
Intellectual
as
well
as
the
Corporal
Eye
,
out
of
sight
out
of
mind
;
what
we
see
not
by
Consideration
,
we
shall
never
mind
nor
care
for
.
You
will
slight
the
greatest
Truths
,
and
lie
still
in
any
state
in
the
World
,
though
never
so
uneasie
,
rather
than
part
with
sin
and
come
to
Christ
,
if
you
do
not
consider
that
your
sin
will
be
bitterness
in
the
end
,
and
Christ
will
make
amends
for
all
that
do
or
suffer
for
him
.
There
be
many
other
Truths
in
which
I
might
instance
,
What
's
the
reason
that
matters
of
such
a
consequence
and
weight
,
and
so
certain
and
out
of
doubt
as
Death
and
the
Resurrection
,
and
the
Glory
of
Heaven
,
and
the
Torments
of
Hell
,
should
work
no
more
,
and
make
Men
solicitous
about
them
?
Why
do
Men
die
before
they
were
aware
,
and
in
such
a
careless
and
unprepared
state
?
Why
do
they
run
upon
the
vengeance
of
Eternal
Fire
,
and
take
no
care
to
get
the
Crown
that
fadeth
not
away
?
1
Pet.
5.14
.
They
are
inconsiderate
,
and
will
not
suffer
their
Hearts
to
muse
on
these
things
.
O
if
these
things
were
considered
to
any
purpose
,
your
worldly
business
,
which
you
now
pretend
so
much
against
these
things
,
would
seem
light
and
trivial
,
and
meer
Childs-play
,
in
comparison
or
that
work
which
is
of
Ten
thousand
times
higher
concernment
.
You
would
not
on
the
one
h●nd
neglect
the
opportunities
of
your
Souls
,
and
of
getting
Grace
and
Peace
with
God
,
thorough
our
Lord
Jesus
Christ
,
and
making
your
felt
for
ever
.
If
these
thoughts
did
but
dwell
in
your
Minds
,
and
if
Consideration
did
but
open
your
Eye
,
and
shew
you
the
worth
and
excellency
,
the
force
and
necessity
,
of
these
big
and
most
concerning
Truths
.
Neither
would
you
on
the
other
hand
,
attend
the
means
of
Grace
with
such
sleepy
,
inattentive
wandring
Hearts
.
Is
not
that
Man
a
sot
indeed
,
that
can
sleep
upon
a
Scaffold
when
he
is
going
to
Execution
?
Is
not
that
Man
a
careless
,
stupid
wretch
indeed
,
that
will
give
no
attention
or
heed
what
the
Judge
says
when
he
is
passing
Sentence
either
of
Life
or
Death
upon
him
?
And
yet
it
is
the
case
of
many
a
sinner
,
that
's
careless
and
inconsiderate
,
when
he
is
dying
and
going
into
another
World
;
and
therefore
he
makes
none
,
or
but
foolish
preparation
.
Consideration
,
if
it
were
followed
,
would
bring
home
these
Truths
,
and
give
them
a
power
to
pierce
and
become
sensible
,
and
make
the
Man
that
doth
consider
them
to
live
answerably
to
them
.
Physick
worketh
not
in
the
Prescription
or
Doctors
Bill
,
no
nor
in
the
Apothecaries
Shop
,
where
it
is
prepared
,
till
it
be
taken
and
let
down
into
the
Stomach
,
or
some
way
taken
into
the
Body
;
for
it
nourisheth
not
in
the
Dish
or
on
the
Table
,
no
nor
though
it
be
taken
into
the
Mouth
,
if
it
be
not
transmitted
into
the
Stomach
and
there
concocted
.
Neither
will
the
greatest
Truths
cure
the
Distempers
of
a
sinful
and
perverted
Heart
,
or
nourish
up
the
Soul
to
any
Spiritual
Life
and
vigour
in
the
Book
;
nor
in
the
Mouth
of
the
Teacher
,
nor
yet
if
they
be
taken
into
the
Brain
,
till
Meditation
bring
them
to
the
Heart
,
and
the
Soul
by
Consideration
look
frequently
upon
the
worth
and
weight
of
them
,
and
enforce
Subjection
and
Obedience
thereto
.
For
want
of
this
Consideration
of
these
few
,
plain
and
important
Truths
it
is
,
that
Men
forget
God
,
and
never
attain
to
a
due
Remembrance
of
him
;
and
for
want
of
this
they
relapse
and
lose
their
first
Love
and
Memory
of
him
.
And
therefore
Consideration
is
the
best
way
to
beget
this
Remembrance
at
first
,
and
to
restore
it
afterwards
.
Secondly
,
Such
Consideration
is
very
soveraign
and
powerful
,
to
bring
a
Man
at
first
to
Remember
God
,
or
to
recover
his
Thoughts
and
Affections
again
after
a
decay
and
relapse
;
because
in
both
these
cases
the
Word
of
God
calls
to
Consideration
,
and
insists
perpetually
upon
this
Duty
.
When
the
Prophets
of
God
are
sent
to
call
Men
to
their
first
or
after
Repentance
,
they
usually
deliver
their
Message
in
terms
that
express
or
imply
Consideration
.
After
the
return
of
the
Jews
from
the
Babilonish
Captivity
,
from
the
which
the
Lord
had
brought
them
by
such
a
mighty
hand
,
they
forgat
the
Lord
,
and
grew
presently
careless
and
negligent
of
his
House
and
Worship
;
and
the
Prophet
Haggai
is
sent
,
1.
To
censure
and
reprove
the
sin
;
and
2.
To
prescribe
the
Remedy
and
Means
to
cure
their
sin
and
bring
them
to
Repentance
.
Their
sin
is
taxed
pretty
sharply
,
and
is
charged
on
them
by
a
cutting
Interrogation
,
Hag.
1.4
.
Is
it
time
for
you
,
O
ye
,
to
dwell
in
your
cieled
Houses
,
and
Gods
House
lie
waste
?
and
consequently
his
Service
neglected
,
which
was
then
so
much
confined
to
the
Temple
.
In
the
next
verse
he
proposeth
the
Remedy
,
ver.
5.
Now
therefure
,
thus
saith
the
Lord
of
Hosts
,
consider
your
ways
.
Nay
to
shew
the
vertue
and
necessity
of
it
,
he
urgeth
it
the
second
time
ver.
7.
Thus
saith
the
Lord
of
Hosts
,
consider
your
ways
.
And
the
Prophet
Isaiah
implieth
the
excellency
of
this
Remedy
,
in
that
he
doth
lay
the
blame
of
Israels
Rebellion
and
Ingratitude
upon
the
want
of
this
.
They
were
grown
to
a
strange
pass
of
monstrous
Wickedness
and
Ingratitude
,
which
the
Prophet
knew
not
how
to
express
,
and
therefore
calls
upon
Heaven
and
Earth
to
take
notice
,
that
God
had
nourished
and
brought
up
Children
,
and
yet
they
rebelled
against
him
,
Esa.
1.2
.
and
fetcheth
his
proof
from
the
Brutes
and
irrational
Creatures
,
to
convince
them
of
their
sin
.
The
Oxe
knoweth
his
Owner
,
and
the
Ass
his
Masters
Crib
,
(
1.
)
saith
Vatablus
the
Master
of
his
Crib
.
But
Israel
doth
not
know
;
and
what
's
the
reason
of
such
shameful
miscarriage
?
My
People
doth
not
consider
.
And
Moses
intimateth
,
that
Death
and
Judgment
,
which
are
the
most
powerful
means
to
awaken
Men
to
Repentance
;
and
the
Remembrance
of
God
will
do
no
good
without
Consideration
;
but
if
he
could
bring
them
to
this
Duty
,
to
consider
of
these
things
,
he
did
not
doubt
their
Welfare
and
Happiness
,
Deut.
32.29
.
O
that
my
People
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
.
This
act
of
Consideration
applied
to
this
Object
,
is
a
most
excellent
means
to
bring
Men
to
Wisdom
and
Understanding
,
which
are
insolent
with
an
Impenitency
and
Forgetfulness
of
God
.
And
without
this
leading
act
of
the
Soul
.
there
can
be
no
beseeming
Apprehensions
of
him
,
nor
Service
rightly
performed
to
him
.
And
where
there
is
least
of
this
,
there
is
most
of
Formality
and
slightness
in
his
Worship
,
and
most
of
Irreligion
and
Athiesm
in
the
Life
.
And
therefore
Moses
when
he
is
Exhorting
the
Children
of
Israel
to
a
due
Remembrance
of
God
and
Veneration
of
him
,
he
gives
them
this
Advice
,
Know
therefore
this
day
,
and
consider
it
in
thine
Heart
,
that
the
Lord
he
is
God
,
in
Heaven
above
,
and
upon
the
Earth
beneath
;
and
there
is
none
else
,
Deut.
4.39
.
When
Men
flee
off
from
this
,
and
will
not
set
themselves
to
consider
and
understand
,
neither
Correction
nor
Instruction
,
nor
Mercies
will
succeed
;
but
all
will
lose
their
designed
end
,
and
leave
a
Man
under
Impenitency
and
Forgetfulness
.
And
therefore
Moses
adviseth
Israel
thus
to
consider
,
Deut.
8.5
.
Thou
shalt
not
consider
it
in
thine
Heart
,
that
as
a
Man
chasteneth
his
Son
,
so
the
Lord
thy
God
chasteneth
thee
.
The
same
word
in
the
Hebrew
signifieth
to
Consider
and
Vnderstand
,
because
the
one
so
much
dependeth
upon
the
other
.
And
as
,
1
Correction
will
not
prosper
without
it
,
so
neither
will
,
2.
Instruction
,
which
is
another
means
to
to
produce
this
worthy
Remembrance
of
God
.
Hence
it
is
that
the
Apostle
urgeth
to
consider
what
he
had
taught
them
,
or
else
the
Instructions
he
had
given
them
were
like
to
be
as
Water
spilt
upon
the
ground
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Consider
what
I
say
,
and
the
Lord
give
you
understanding
in
all
things
,
2
Tim.
2.7
.
It
's
the
Lord
that
giveth
understanding
,
but
it
is
to
such
as
consider
,
and
no
other
.
And
as
neither
of
the
former
will
speed
without
the
frequent
repeated
act
of
Consideration
;
not
Correction
,
not
Instruction
,
so
neither
,
3.
Will
his
Favour
and
Mercies
,
properly
so
called
(
for
I
know
both
the
former
may
be
called
Mercies
and
Favours
in
a
larger
sense
)
These
,
I
say
,
that
are
Mercies
to
present
sense
and
feeling
,
will
do
no
good
,
or
else
a
great
deal
of
hurt
without
Consideration
;
God
will
lose
our
acknowledgment
of
them
,
and
we
the
blessed
comfortable
fruits
of
them
.
What
the
Prophet
saith
of
a
wicked
Man
,
I
may
well
say
of
an
Inconsiderate
Man
,
Esay
26.10
.
Let
Favour
be
shewed
to
such
a
one
,
yet
will
he
not
remember
whence
it
is
,
nor
learn
Righteousness
.
And
therefore
Samuel
presseth
this
Duty
as
the
fittest
to
bring
the
stupid
Israelites
to
the
Remembrance
of
God
,
implied
in
the
terms
,
Fear
and
Service
;
Only
fear
the
Lord
and
serve
him
in
truth
,
for
consider
how
great
things
he
hath
done
for
you
,
1
Sam.
12.24
.
And
as
Consideration
is
the
likeliest
means
to
bring
a
Man
home
to
the
Remembrance
of
God
in
Christ
at
first
,
and
to
improve
Correction
,
Instruction
and
Mercy
to
the
end
;
so
it
is
as
successful
to
recover
a
Man
after
a
Relapse
into
Forgetfulness
.
To
this
Remedy
David
was
beholding
(
though
never
a
whit
the
less
to
God
,
who
put
him
upon
the
use
of
it
)
I
thought
on
my
wars
,
saith
he
,
and
turned
my
Feet
unto
thy
Testimonies
,
Psal.
119.59
.
And
Peter
was
thus
recovered
after
his
shameful
Forgetting
of
Christ
and
Denial
of
him
;
and
Peter
remembred
,
(
1.
)
Thought
upon
and
considered
the
words
which
Jesus
said
unto
him
,
Before
the
Cock
crow
thou
shalt
deny
me
thrice
;
and
he
went
out
and
wept
bitterly
,
Mat.
26.75
.
And
Elihu
proposeth
this
to
Job
as
a
proper
Remedy
to
abase
and
humble
him
that
so
much
insisted
upon
his
own
vindication
,
and
remembred
not
his
infinite
distance
from
God
,
as
he
should
have
done
,
and
therefore
brought
him
to
the
Bar
of
his
own
perverted
Judgment
.
Hearken
unto
this
,
O
Job
,
stand
still
and
consider
the
wondrous
works
of
God
,
Job
37.14
.
And
this
course
cured
him
.
I
have
heard
of
thee
,
saith
he
,
with
the
hearing
of
the
Ear
,
but
now
mine
Eyes
seeth
thee
.
Wherefore
I
abhor
my self
,
and
repent
in
Dust
and
Ashes
,
Job
42.5
,
6.
He
did
before
stretch
his
own
Righteousness
so
far
,
and
confine
the
Soveraignty
of
God
,
as
if
he
had
done
unjustly
or
cruelly
in
afflicting
one
so
innocent
as
he
was
:
But
when
he
had
more
attentively
considered
the
Majesty
and
Glory
of
God
,
and
his
wonderful
Power
,
according
to
the
scheme
and
draught
that
Elihu
had
set
before
him
.
Then
the
Bladder
was
prick'd
,
and
he
was
humbled
in
his
own
thoughts
,
and
saw
that
for
his
very
Integrity
,
which
he
held
so
fast
and
justified
so
much
,
he
was
beholding
to
God
for
.
And
as
Consideration
is
a
means
to
bring
the
Heart
to
God
at
first
,
and
to
recover
the
Heart
to
him
,
when
it
begins
to
depart
by
unbelief
,
so
it
is
an
excellent
help
to
increase
and
strengthen
this
Remembrance
,
to
strain
it
to
a
higher
peg
,
and
make
it
more
intense
and
vigorous
.
My
Heart
was
hot
within
me
,
while
I
was
musing
the
Fire
burned
,
then
spake
I
with
my
Tongue
,
Psal.
39.3
.
The
Consideration
of
Gods
immutable
Goodness
and
everlasting
Favour
,
and
the
brevity
and
vanity
of
all
other
things
,
stirr'd
the
Fire
and
awakened
his
Heart
to
a
more
savoury
Remembrance
of
God
;
when
he
had
considered
how
many
disgraces
Riches
did
lie
open
to
,
and
what
a
blast
Mans
Life
is
,
he
subjoyns
:
And
now
,
O
Lord
,
what
wait
I
for
,
my
hope
is
even
in
thee
,
Psal.
39.7
.
And
while
the
thoughts
of
Believers
are
inditing
good
matters
,
their
Tongue
is
as
the
Pen
of
a
ready
Writer
;
quick
to
express
the
praises
of
God
,
Psal.
45.1
.
And
Davids
desires
after
God
grew
more
strong
and
impetuous
,
when
he
thinks
on
the
Pleasure
and
Priviledge
of
Communion
with
God
,
from
which
he
was
banished
in
the
Wilderness
.
When
I
think
on
or
remember
these
things
,
I
pour
out
my
Soul
in
me
,
for
I
had
gone
with
the
multitude
,
with
the
voice
nf
Joy
and
Praise
.
He
means
to
the
publick
and
solemn
Worship
of
God
.
And
now
the
Consideration
of
his
want
of
these
Priviledges
cut
this
gash
in
his
Heart
,
and
made
this
gaping
of
his
desires
after
God
.
Caution
.
I
know
there
are
other
means
to
be
used
besides
Consideration
;
but
this
is
,
1.
The
leading
act
to
bring
on
all
the
other
that
have
any
subserviency
to
this
Remembrance
of
God
.
And
,
2.
The
act
that
inspires
Life
and
Soul
into
all
other
means
,
whither
they
be
such
as
are
near
to
the
end
(
such
as
are
near
Repentance
,
Mortification
,
Faith
,
and
all
internal
Grace
,
Holiness
)
or
such
as
are
more
remote
from
the
end
;
As
Reading
,
Hearing
,
Prayer
,
Holy
Conference
,
whose
success
doth
usually
depend
upon
Consideration
;
and
as
it
is
the
leading
act.
3.
So
it
is
the
act
in
which
most
are
defective
,
and
for
want
of
which
so
many
do
miscarry
and
lose
themselves
for
ever
,
and
therefore
I
call
it
a
principle
means
to
beget
and
cherish
the
Remembrance
of
God
,
as
I
have
proved
.
And
so
much
for
the
Reasons
.
I
come
now
to
the
Application
.
1.
Reproof
.
FIrst
,
If
Consideration
be
a
means
so
necessary
to
the
Remembrance
of
God
,
then
here
's
sad
tidings
to
the
Inconsiderate
.
Such
Men
must
needs
Forget
God
,
unless
he
were
to
be
seen
with
Corporal
Eyes
,
and
his
glorious
Perfections
did
lie
open
unto
sense
.
But
alas
!
what
a
poor
superficial
Beauty
can
that
discover
;
it
can
pierce
no
farther
than
the
surface
of
a
bodily
Object
,
and
the
external
Accidents
;
it
's
a
meer
stranger
to
the
inward
make
and
composition
of
such
gross
beings
as
these
are
,
and
discerns
not
that
which
is
most
essential
to
them
.
Much
less
can
sense
discern
the
Nature
of
Spirits
,
and
find
out
the
infinite
depths
of
the
Divine
Nature
,
and
search
out
the
Dimensions
of
his
Glory
.
It
's
usually
such
persons
as
these
that
make
use
of
no
other
fool
than
sense
to
build
themselves
up
in
knowledge
,
that
have
so
much
Atheism
in
their
thoughts
.
But
it
's
another
Eye
that
must
inform
us
of
the
Being
and
Perfections
of
God
,
and
make
known
to
us
both
his
Immensity
and
Eternity
,
whereby
all
his
other
Attributes
and
Perfections
become
bottomless
and
unsearchable
.
This
Eye
is
two
fold
,
according
to
the
double
light
that
is
afforded
to
us
for
discovery
.
The
Eye
of
,
1.
Reason
.
2.
Faith
.
According
to
the
double
light
of
,
1.
Nature
,
2.
Scripture
,
which
doth
discover
the
Object
to
these
two
Eyes
.
There
are
but
three
ways
by
which
we
can
come
to
gain
any
knowledge
of
God
,
or
any
other
thing
,
either
,
1.
By
sense
;
so
we
come
to
know
that
the
Snow
is
white
,
or
that
Grass
is
green
.
Or
,
2.
By
way
of
Deduction
or
Inference
,
or
Ratiocination
;
so
we
come
to
know
the
Sun
is
up
,
though
we
see
it
not
,
because
we
see
it
is
day
.
Our
quick
understanding
doth
fetch
and
conclude
the
one
from
the
other
,
because
the
Sun
and
the
Day
are
necessarily
connected
together
.
3.
We
come
to
the
knowledge
of
some
things
upon
the
meer
credit
and
report
of
others
.
Thus
we
come
to
know
that
there
is
such
a
City
as
Constantinople
or
Paris
,
though
we
never
saw
them
,
or
any
matters
that
are
related
to
us
;
and
we
have
no
other
knowledge
of
these
than
what
is
grounded
upon
the
testimony
of
others
.
The
first
Knowledge
we
call
Sense
,
the
second
Reason
,
the
third
Faith
.
Now
Faith
is
two-fold
,
for
either
it
is
grounded
upon
the
credit
of
Man
or
God
.
The
first
is
fallible
,
because
there
is
no
Man
but
may
deceive
or
be
deceived
,
and
is
defective
both
in
Knowledge
and
Goodness
.
The
one
makes
it
possible
for
him
to
deceive
,
the
other
to
be
deceived
.
And
from
hence
it
is
that
his
Credit
is
crack'd
,
and
his
Testimony
,
where
it
is
not
accompanied
with
some
other
evidence
insufficient
.
But
a
Divine
Testimony
(
where
we
are
sure
of
it
)
is
infallible
;
for
it's
Blasphemy
to
imagine
that
God
is
so
weak
as
to
be
deceived
,
or
so
bad
as
to
deceive
.
Hence
it
is
that
whatsoever
we
have
such
a
Testimony
for
,
we
may
be
as
certain
of
,
as
if
we
saw
it
with
our
Eyes
,
or
had
the
greatest
evidence
of
Reason
for
it
.
Such
a
Faith
as
this
and
Reason
,
are
the
two
Eyes
by
which
we
do
discover
what
it
is
to
be
known
of
God
in
his
Word
and
Works
.
But
Consideration
is
that
which
fixeth
both
these
Eye●
,
and
helps
them
to
understand
more
distinctly
,
and
be
affected
with
the
glorious
Perfections
of
God
,
as
they
are
discovered
in
the
Scripture
,
or
may
be
gathered
from
the
works
of
Creation
and
Providence
.
A
cast
of
either
of
these
Eyes
,
of
Faith
or
Reason
,
but
especially
the
first
,
may
discover
God
to
the
Soul
in
some
degree
,
enough
to
leave
it
without
excus●
,
if
it
seek
no
further
;
but
it
's
Consideration
only
that
can
give
us
such
a
sight
of
the
Object
,
as
shall
command
the
highest
esteem
and
love
of
him
,
which
must
go
before
and
make
way
for
a
worthy
Remembrance
of
him
.
Though
we
should
suppose
a
Person
(
that
's
guilty
of
Inconsideration
,
and
doth
not
meditate
on
God
,
his
Word
and
Works
,
in
any
degree
suited
to
the
Object
)
to
have
so
much
Faith
and
Reason
as
to
profess
Godliness
,
and
to
become
a
formal
Christian
,
yet
he
will
never
be
a
Saint
and
Christian
at
the
Heart
and
Root
,
till
his
Reason
and
Faith
be
radicated
and
confirmed
by
Consideration
.
Neither
is
it
any
Consideration
,
the
want
whereof
doth
make
a
Man
so
miserable
.
Wicked
Men
spend
thoughts
enough
upon
their
Corn
and
Wine
,
and
Oyl
,
upon
their
Profits
and
Pleasures
,
and
tickle
themselves
with
such
Meditations
,
and
fix
their
Eye
too
much
upon
worldly
Glory
,
and
pre-injoy
their
happiness
before
it
comes
,
and
comfort
themselves
by
an
after
Remembrance
of
it
.
I
would
they
were
in
these
things
more
inconsiderate
,
or
at
least
consider
them
after
another
manner
,
what
reference
they
have
to
the
Life
to
come
,
to
the
pleasing
of
God
and
saving
of
their
Souls
,
or
consider
inwhat
a
bitterness
their
sweetest
pleasures
will
conclude
,
or
think
on
them
according
to
the
description
that
God
hath
given
of
them
in
his
Word
.
I
know
Consideration
,
if
it
be
rational
,
serious
and
impartial
,
will
digrace
and
shame
the
best
of
their
sensual
,
brutish
Pleasures
;
and
the
most
sober
Comforts
here
on
Earth
,
that
are
joyned
with
the
neglect
of
God
and
Mens
Souls
.
And
therefore
such
Thoughts
as
tie
Mens
Affections
faster
to
these
things
,
are
not
worthy
the
name
of
Consideration
;
besides
,
such
thoughts
as
these
stand
in
the
greatest
enmity
to
that
Consideration
,
which
the
Text
calls
to
,
and
the
neglect
whereof
is
so
pernicious
and
destructive
.
It
's
impossible
for
those
that
employ
their
thoughts
with
eagerness
and
delight
upon
earthly
things
,
to
command
them
to
any
exercise
that
deserves
to
be
called
Consideration
.
And
if
they
be
forced
at
any
time
to
think
on
these
matters
that
are
out
of
sight
,
and
to
meditate
on
God
and
the
Life
to
come
,
and
the
slipperiness
of
present
things
,
it
will
be
with
so
much
weariness
,
confusion
and
partiality
,
that
will
quite
intercept
the
fruit
and
comfort
thereof
.
I
know
the
thoughts
of
the
best
move
heavily
and
disorderly
to
this
work
,
partly
thorough
want
of
matter
and
skill
to
use
it
to
their
further
edification
;
and
partly
thorough
want
of
use
and
more
frequent
exercise
in
this
kind
,
as
also
because
they
are
still
earthly
in
part
,
as
well
as
others
,
but
yet
they
do
frequently
consider
these
things
,
and
are
affected
with
them
,
and
provoked
hereby
to
labour
after
them
,
more
than
any
thing
that
the
World
can
propose
;
but
woe
be
to
those
that
consider
not
these
things
till
they
are
thus
affected
and
resolved
.
'T
is
not
some
cursory
thoughts
that
will
affect
a
Man
with
the
excellency
of
God
and
his
Ways
,
and
the
love
of
Christ
,
so
as
to
turn
the
course
and
bent
of
his
Life
towards
them
,
and
to
fix
his
Resolution
to
cleave
fast
to
them
,
whatsoever
difficulty
or
discouragement
he
meet
with
;
and
yet
if
this
be
not
done
,
profess
what
thou
wilt
,
thou
art
not
a
true
Christian
;
yea
,
if
thou
art
inconsiderate
in
any
notorious
degree
,
thou
art
undoubtedly
a
perfect
enemy
to
the
Cross
of
Christ
,
and
a
persecutor
of
his
Servants
;
David
gives
no
better
description
of
such
Men
,
Psal.
10.4
.
The
wicked
through
the
Pride
of
his
Countenance
will
not
seek
after
God
,
God
is
not
in
all
his
thoughts
.
And
then
mark
what
followeth
,
1.
He
is
an
enemy
to
the
Cross
of
Christ
,
His
ways
are
always
grievous
,
thy
Judgments
are
far
above
out
of
his
sight
.
His
Mouth
is
full
of
cursing
and
deceit
,
and
fraud
;
under
his
tongue
is
mischief
and
vanity
.
And
,
2.
He
is
also
a
Persecutor
of
his
Servants
.
He
sitteth
in
the
lurking
places
of
the
Villages
,
in
the
secret
places
doth
he
murther
the
innocent
,
ver.
8.
I
dare
confidently
say
,
that
an
Inconsiderate
Man
cannot
remember
God
;
nor
believe
in
Christ
,
to
say
the
best
that
can
be
said
of
him
.
But
he
may
do
worse
than
be
a
base
unbeliever
,
and
run
into
all
Excess
,
Riot
and
Ungodliness
,
when
a
fair
opportunity
is
offered
,
if
Consideration
do
not
hold
the
Bridle
and
and
keep
him
in
.
There
are
these
two
or
three
comprehensive
Mischiefs
,
that
do
always
follow
upon
the
neglect
of
this
duty
.
First
,
Inconsideracy
leads
Men
to
Hypocrisie
and
meer
Formality
in
the
service
of
God
.
There
's
none
so
over
slight
and
superficious
in
the
Service
of
God
,
as
those
that
considers
not
with
whom
they
have
to
do
.
Custom
and
Education
,
and
the
common
Example
of
others
,
with
whom
we
live
;
and
the
Reputation
that
Christianity
hath
got
among
us
,
may
draw
us
to
the
external
Worship
of
God
;
and
compose
the
Body
to
do
some
seeming
homage
to
our
Redeemer
,
both
in
Publick
and
Private
;
but
it
's
the
Consideration
,
of
the
Excellency
of
that
God
whom
we
serve
,
and
his
Service
,
that
can
make
the
Heart
to
draw
near
and
busily
attend
,
with
Affections
answerable
to
the
Service
it
's
employed
in
.
And
what
acceptance
such
inconsiderate
Service
is
like
to
find
by
him
,
that
will
consider
and
weigh
all
our
Services
,
and
judge
Righteously
,
you
may
see
,
Esay
29.13
.
For
as
much
as
this
People
,
he
means
the
Jewish
Hypocrites
,
draw
near
me
with
their
Mouth
,
and
with
their
Lips
do
honour
me
,
but
have
removed
their
Heart
far
from
me
.
Therefore
he
threatens
to
bring
heavy
Judgments
on
them
.
Their
Hearts
must
needs
be
far
from
God
that
considers
it
not
,
for
that
's
the
first
and
leading
Act
of
the
Soul
that
brings
it
on
,
and
makes
way
for
the
following
Acts
of
Judgment
.
Complacency
and
Affection
,
without
which
there
can
be
no
reasonable
Service
;
and
how
well
God
will
receive
any
other
Service
from
a
reasonable
Creature
,
it
's
a
thing
of
easie
understanding
.
What
an
high
presumption
and
affront
is
it
to
stand
before
God
with
the
face
and
confidence
of
his
People
,
and
to
bow
our selves
with
an
external
Reverence
before
him
,
when
the
Soul
is
idle
,
or
otherwise
employed
;
and
there
's
nothing
of
Reverence
or
Worship
in
the
Heart
!
What
a
provocation
,
to
deal
with
God
as
your
Cheats
and
Impostors
deal
with
us
,
that
make
a
shew
to
our
Eye
of
things
that
are
nothing
so
,
and
have
no
reality
,
but
cheat
and
delude
our
Sense
!
To
use
Legerdedemain
and
slight
in
the
Service
of
God
;
and
to
conveigh
a
Prayer
in
the
presence
of
God
,
as
if
it
came
warm
from
the
Heart
,
when
it
was
never
born
any
deeper
than
the
Mouth
.
Be
not
deceived
,
God
will
not
be
mocked
,
Gal.
6.7
.
Think
not
to
serve
the
All-seeing
God
as
the
Gibeonites
served
Israel
;
nor
to
come
and
make
a
Covenant
with
God
by
Prayer
,
as
if
your
Services
came
from
a
far
Countrey
,
even
from
the
depths
and
bottom
of
your
Hearts
,
when
they
come
no
farther
than
the
Throat
,
and
are
a
mess
of
meer
wind
and
words
;
and
these
words
are
also
nigh
thee
,
even
at
thy
Mouth
;
as
the
Apostle
in
another
case
,
Rom.
10.8
.
You
may
laugh
at
an
Ape
when
he
bows
to
you
and
kisseth
his
hand
,
as
if
he
meant
you
some
high
respect
,
but
you
will
not
take
your self
to
be
honoured
thereby
,
much
less
will
God
take
the
gestures
of
your
Body
and
your
outward
Presence
,
and
the
sound
of
your
Lips
,
and
such
ridiculous
Actions
,
for
a
substantial
and
rational
Service
;
that
Heart
is
dangerously
mistaken
that
thinks
so
.
There
's
no
Harmony
in
Gods
Ear
,
unless
Understanding
,
Judgment
and
Affections
,
together
with
the
outward
Worship
and
reverend
Deportment
of
the
Body
;
all
come
together
to
make
up
the
Quire
;
otherwise
't
will
be
the
Sacrifice
of
a
Fool
,
and
such
as
are
foolish
cannot
stand
in
his
sight
,
Psal.
5.5
.
(
1.
)
Either
with
approbation
or
without
shame
,
and
where
there
is
no
Consideration
nor
inward
Intention
of
Mind
and
Heart
,
there
can
be
no
other
Sacrifice
than
this
,
nothing
but
meer
cheating
Formalities
.
Keep
thy
Foot
therefore
,
saith
Solomon
,
(
that
is
)
thy
Heart
)
when
thou
entrest
upon
the
Service
of
God
,
and
be
more
ready
to
hear
than
to
give
the
Sacrifice
of
Fools
;
and
why
is
it
the
Sacrifice
of
Fools
?
mark
,
the
reason
follows
,
For
they
consider
not
that
they
do
evil
,
Eccl.
5.1
.
This
it
is
that
betrays
them
and
marrs
all
.
If
Consideration
stay
at
home
,
better
thou
hadst
never
gone
to
Church
,
for
God
will
be
sure
to
miss
that
and
hate
such
Worship
,
where
the
most
essential
,
vital
part
is
wanting
,
and
count
thee
a
greater
sinner
in
some
respect
,
than
if
thou
hadst
kept
away
the
Carcass
also
,
since
the
Soul
was
wanting
.
Who
is
blind
but
my
Servant
,
or
deaf
as
my
Messenger
?
Who
is
blind
as
he
that
is
perfect
,
and
blind
as
the
Lords
Servant
,
Esay
42.19
.
Here
God
accuseth
his
Servants
of
a
greater
ignorance
and
deafness
than
other
Men
,
that
worship
him
not
at
all
.
What
's
the
reason
?
The
next
verse
will
tell
you
,
ver.
20.
Seeing
many
things
but
thou
observest
or
considerest
not
.
Seneca
jears
the
Jews
for
casting
a
seventh
part
of
their
time
upon
a
Weekly
Sabbath
;
and
jear
he
might
well
enough
,
if
this
poor
shadow
of
meer
outward
Worship
were
all
that
that
People
could
spare
him
.
Though
I
do
not
excuse
the
Blasphemy
of
that
Heathen
Moralist
;
Mr.
Weemes
in
his
Christian
Synagogue
,
tells
us
of
a
Jewish
distinction
.
They
it
seems
distinguish'd
between
the
Internal
and
External
Rest
of
the
Sabbath
.
The
Internal
Rest
they
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
1.
)
The
Secret
Sabbath
;
the
External
Rest
is
when
Men
rest
from
bodily
Labour
,
but
give
not
themselves
to
the
Worship
of
God
in
the
Spirit
.
This
they
called
the
Sabbath
of
the
Ox
and
the
Ass
.
If
thine
External
Presence
〈◊〉
bodily
Worship
,
be
all
that
thou
canst
offer
up
to
God
;
the
Dog
that
follows
thee
to
Church
,
or
thy
Beast
,
might
be
taught
to
serve
God
as
well
as
thou
.
O
what
contemptible
and
undervaluing
thoughts
have
such
Men
of
their
Maker
,
and
the
Object
of
their
Worship
,
o●
rather
none
at
all
.
Who
can
sit
or
kneel
before
God
with
an
irreverend
or
roving
Heart
,
and
quietly
suffer
this
intolerable
dishonour
to
be
done
to
him
,
that
care
not
for
the
manner
how
't
is
performed
,
so
they
be
but
locally
present
,
and
makes
the
common
stailty
to●
much
their
refuge
,
because
it
is
the
common
Complaint
of
the
best
,
that
their
Hearts
are
quickly
lost
in
Gods
Service
,
therefore
they
are
well
enough
,
though
they
take
no
effectual
course
to
heal
it
.
Well
,
it
's
want
of
Consideration
,
not
only
in
the
time
of
Service
,
but
at
other
times
,
that
puts
them
upon
this
absurdity
in
their
approaches
to
God
;
to
give
him
the
Eye
and
Mouth
,
and
any
thing
but
the
Heart
.
The
very
Heathens
themselves
,
had
more
judicious
manly
thoughts
of
God
than
such
Christians
have
.
Their
Books
are
stuff'd
with
such
sayings
,
as
imply
inward
Love
and
Reverence
,
to
be
more
acceptable
than
the
fatest
Sacrifice
.
I
could
multiply
Sentences
enough
to
such
a
purpose
,
if
I
thought
it
were
worth
the
while
.
Thus
you
see
one
sad
effect
of
Inconsideration
.
Secondly
,
As
the
want
of
Consideration
doth
multilate
the
Service
of
God
,
and
cut
out
the
very
heart
of
it
,
so
it
makes
it
altogether
tasteless
and
insipid
.
It
's
impossible
that
God
should
be
served
in
a
due
manner
,
and
his
Servants
not
feel
the
difference
between
his
and
all
other
Service
,
Mic.
2.7
.
Do
not
my
words
do
good
to
him
that
walketh
uprightly
?
Who
can
say
he
hath
cleansed
his
Heart
in
vain
?
Psal.
73.13
.
And
that
there
is
no
profit
in
the
sincere
Worship
of
God
;
and
that
in
keeping
his
Commandments
there
is
no
reward
?
Psal.
19.11
.
Who
can
say
there
is
no
sweetness
in
the
Hearts
approaching
to
God
?
That
it
is
a
dry
and
empty
Employment
,
though
performed
with
the
greatest
solemnity
and
sincerity
.
Where
is
the
Man
that
can
step
forth
and
say
,
that
it's
labour
and
loss
,
and
is
not
accompanied
with
the
greatest
Honour
,
Pleasure
,
Profit
,
unless
it
be
the
Hypocrites
and
formal
Professors
,
that
slight
it
over
;
and
whose
Hearts
are
not
engaged
in
the
Work
?
Mic.
2.7
.
Do
not
my
words
do
good
to
him
that
walketh
uprightly
?
Verily
there
is
a
reward
for
the
Righteous
,
Psal.
58.11
.
I
mean
such
a
one
that
comes
not
behind
his
Duty
,
but
keeps
company
with
it
.
You
may
safely
and
confidently
aver
,
to
him
that
soweth
Righteousness
there
is
a
sure
reward
,
as
well
as
shall
be
,
Prov.
11.28
.
Many
a
refreshing
,
joyful
Song
he
hath
whilst
he
is
scattering
this
Seed
;
what
then
will
the
joy
of
the
Harvest
be
,
if
Plowing
and
Sowing
be
such
a
pleasing
Work
?
I
confess
in
all
other
Service
that
doth
not
refer
to
this
,
the
question
may
be
truly
put
,
What
doth
it
profit
?
Where
is
any
pleasure
that
my
Heart
and
Soul
can
taste
and
find
?
I
have
many
a
time
come
home
by
Weeping
Cross
,
when
I
have
travelled
hardest
in
the
affairs
and
matters
of
this
Life
.
But
he
that
saith
his
Heart
hath
found
no
sweetness
nor
reward
in
his
approximation
unto
God
,
and
in
the
exercise
of
his
Worship
,
if
he
understands
himself
,
he
doth
but
proclaim
his
Hypocrisie
,
and
tell
the
World
that
his
Heart
is
defective
in
the
Work
:
That
he
doth
not
Worship
his
Maker
and
Redeemer
in
Spirit
and
in
Truth
,
Joh.
4.24
.
That
he
doth
not
consider
to
whom
he
doth
repair
,
nor
what
he
may
expect
;
nor
who
is
ready
to
intercede
for
him
,
if
he
doth
but
look
to
him
with
a
believing
Heart
;
otherwise
,
if
these
things
come
under
any
due
Consideration
,
he
could
not
find
no
taste
nor
sweetness
in
such
a
Service
,
nor
return
with
such
a
dry
and
empty
Heart
,
from
the
Fountain
of
infinite
Joy
and
Fulness
.
Could
a
Man
come
to
the
Sun
and
not
be
enlightened
,
and
stand
under
it's
warm
refreshing
Beams
and
not
be
revived
?
Could
a
Man
touch
the
Hem
and
Border
of
Christs
Garment
,
and
feel
no
Virtue
come
forth
for
his
Refreshment
?
much
less
can
a
Man
stand
in
the
presence
of
his
Glory
,
and
have
no
reflections
of
Light
and
Comfort
from
him
?
You
may
as
well
say
that
a
Man
may
feed
upon
the
most
nourishing
Sustenance
,
and
concoct
what
he
eats
,
and
yet
not
thrive
at
all
.
As
that
a
Man
may
thoroughly
and
seriously
consider
the
great
sanctifying
Truths
,
and
live
under
the
power
of
such
Thoughts
,
and
find
nothing
of
Gust
and
Relish
in
them
.
Peace
and
Comfort
in
some
Degree
,
are
as
inseparable
from
Grace
,
if
Consideration
bring
it
into
Exercise
,
as
Light
is
from
the
Sun
.
And
as
Consideration
doth
gather
strength
,
and
is
more
lively
and
vigorous
,
so
will
the
Exercise
of
Grace
be
more
fervent
,
and
when
Grace
is
upon
the
Wing
,
and
in
a
hasty
flight
Heaven-wards
,
the
Virgins
that
are
her
Companions
,
Peace
and
Joy
,
and
Comfort
,
I
mean
,
will
not
be
dead
and
unactive
,
but
will
,
like
the
shadow
,
keep
company
and
resemblance
with
the
Body
to
which
they
do
belong
.
And
they
that
are
most
frequent
and
strong
in
the
Exercise
of
their
Grace
,
Faith
,
Love
and
Hope
,
will
have
the
stronger
and
more
frequent
Consolations
and
Refreshments
.
And
therefore
David
,
whose
Faith
and
Love
,
and
Thankfulness
to
God
,
were
continually
working
,
had
the
the
greater
sense
and
experience
of
this
inward
Joy
and
Comfort
.
And
such
was
the
degree
thereof
oftentimes
,
that
he
could
not
contain
himself
,
but
he
must
needs
break
forth
into
Songs
and
Triumph
.
How
sweet
are
thy
words
unto
my
taste
,
yea
,
sweeter
than
Honey
to
my
Mouth
,
Psal.
119.103
.
O
how
I
love
thy
Law
,
it
is
my
Meditation
all
the
day
,
ver.
97.
Thy
Statutes
have
been
my
Songs
in
the
House
of
my
Pilgrimage
,
ver.
54.
The
service
of
God
must
needs
be
tedious
and
irksome
to
them
that
have
their
minds
on
something
else
,
and
think
not
what
a
courtesie
they
do
themselves
whilst
they
draw
near
to
God
with
the
Heart
.
What
a
favour
it
is
to
approach
such
a
presence
?
What
an
Honour
it
reflects
upon
them
?
and
what
advantage
there
comes
in
every
way
to
him
,
that
offers
a
Sacrifice
fit
for
God
to
accept
.
2.
Exhortation
.
SEcondly
,
Having
shewed
you
what
an
Obstruction
Inconsideracy
is
to
the
Remembrance
of
God
,
and
instanced
in
two
woful
inconveniences
,
that
necessarily
flow
from
an
incogitant
heedless
Service
of
God
.
By
this
time
I
hope
our
Eyes
may
be
a
little
opened
to
see
what
a
sin
it
's
to
be
defective
in
so
great
a
Duty
as
Consideration
is
;
and
therefore
it
's
the
more
seasonable
to
warn
and
beseech
you
that
you
would
not
at
one
dash
blot
out
all
true
Worship
of
God
,
and
solid
Peace
and
Comfort
out
of
your
own
Hearts
,
by
a
sin
so
inconsistent
with
the
Rational
Spiritual
Nature
that
God
hath
bestowed
upon
Man
.
Must
not
he
that
hath
made
both
Soul
and
Body
,
be
worshiped
with
both
,
and
served
with
their
united
strength
?
As
the
Eye
guides
the
Body
,
so
doth
Consideration
first
stir
up
,
and
then
steer
and
govern
the
Soul
in
all
its
operations
;
and
therefore
if
you
leave
out
that
,
the
Soul
cannot
stir
or
move
suitably
to
its
Nature
.
If
then
Forgetfulness
of
God
be
a
sin
,
that
you
would
not
for
all
the
World
be
found
guilty
of
,
at
the
great
trying
day
,
then
be
sure
not
lay
the
Foundation
of
such
a
guilt
by
the
neglect
of
Consideration
.
Use
that
Faculty
in
all
things
,
if
you
would
they
should
be
wisely
pone
,
but
fail
not
to
use
it
in
the
service
of
God
,
and
in
the
matters
of
highest
importance
.
And
as
you
have
to
do
with
God
in
all
things
,
either
mediately
or
immediately
,
in
a
nearer
or
remoter
manner
;
so
it
behoves
you
to
consider
,
if
you
will
discharge
the
Duty
and
rightly
perform
your
Work
.
There
are
but
two
sorts
of
Actions
that
a
Man
hath
a
capacity
to
produce
,
and
in
both
we
have
to
do
with
God
.
1.
There
are
some
Actions
that
have
God
for
their
Object
(
or
something
immediately
subservient
to
him
)
and
their
end
also
.
Such
are
all
Actions
of
Religious
Worship
,
whether
External
,
as
Prayer
,
Praises
,
solemn
Invocation
of
his
Name
,
in
an
assertory
or
promissory
Oath
;
hearing
of
the
Word
,
participation
of
the
Sacraments
;
or
Internal
,
as
Faith
,
Love
,
Reverence
,
Dependance
,
Trust
,
Submission
.
2.
There
are
other
Actions
that
have
not
God
,
but
something
else
for
their
Object
,
yet
they
should
have
God
for
their
Principal
and
Vltimate
End
.
Such
are
all
the
Actions
where
we
have
to
do
with
Creatures
,
whether
They
be
Acts
of
-
Labour
:
-
Refreshment
.
In
Study
,
the
Object
about
which
our
Action
is
conversant
,
is
that
which
our
thoughts
are
exercised
about
,
whither
it
be
Names
or
Things
.
In
Trafique
the
Object
of
our
Action
is
that
with
or
for
which
we
Trafique
.
In
Eating
and
Drinking
the
Object
is
our
Meat
and
Drink
.
But
the
end
in
all
these
should
be
the
pleasing
of
God
and
the
promoting
his
Glory
,
which
is
done
when
we
ask
Counsel
of
him
,
and
humbly
beg
his
Direction
in
all
these
,
and
heartily
devote
the
Knowledge
,
the
Strength
,
the
Gain
;
which
comes
in
by
these
Actions
to
the
befriending
of
his
Interest
.
Now
in
both
these
sorts
of
Action
(
as
I
have
already
hinted
)
we
have
chiefly
to
do
with
God
,
who
is
principally
concerned
;
and
therefore
both
of
them
must
be
guided
by
the
Law
of
God
,
for
the
matters
and
manner
of
them
,
that
they
may
attain
their
end
;
but
do
this
,
if
you
can
,
without
Consideration
.
The
Heart
is
deceitful
above
all
things
,
and
desparatly
wicked
;
who
can
know
it
?
Jer.
17.9
.
It
will
make
you
believe
that
your
intentions
are
upright
,
and
that
God's
Honour
is
aimed
at
,
when
there
is
nothing
else
.
If
therefore
you
would
not
be
deceived
,
believe
not
your
own
Hearts
,
much
less
the
Tongues
of
others
,
that
would
flatter
you
into
a
good
opinion
of
your selves
.
Judge
not
according
to
an
outward
sudden
appearance
of
things
,
but
judge
Righteous
Judgments
.
But
this
you
can
never
do
,
if
you
Consider
not
.
There
are
depths
in
the
Heart
of
Man
,
depths
in
all
his
Actions
,
depths
in
the
Word
of
God
,
which
is
the
rule
of
them
.
The
Devil
hath
a
deep
reach
in
his
Temptations
,
whereby
he
sets
upon
us
,
and
manageth
his
Work
with
the
greatest
Art
and
Cunning.
The
baits
that
he
useth
are
not
easily
discerned
.
Vice
and
Wickedness
is
specious
oftentimes
;
Truth
and
Honesty
appears
in
a
disguise
,
and
seem
on
a
sudden
like
him
that
was
the
perfection
of
Beauty
,
to
have
no
Form
nor
Comeliness
in
them
,
Esay
53.2
.
Without
Consideration
you
can
never
search
these
Mysteries
,
nor
wade
thorough
these
Depths
.
The
careless
and
inconsiderate
Man
will
be
taken
and
insnared
;
he
will
catch
at
a
shew
instead
of
a
Substance
.
He
will
embrace
an
Appearance
instead
of
Death
,
and
the
way
will
seem
right
in
his
Eyes
;
the
end
whereof
is
the
way
of
Truth
.
It
's
a
fearful
charge
which
the
Prophet
Esay
fastens
upon
the
careless
Jews
,
Esay
59.8
.
There
is
no
Judgment
in
their
goings
,
they
discern
not
where
is
safety
nor
where
is
danger
.
Such
Persons
he
knew
could
not
escape
Destruction
.
If
you
Consider
not
there
can
be
no
judgment
in
your
goings
;
you
will
be
in
danger
every
step
you
tread
;
you
will
never
find
out
your
duty
,
nor
be
able
to
perform
it
;
neither
Faith
nor
Reason
will
bear
any
sway
in
the
course
of
your
Life
(
for
Consideration
puts
these
into
power
and
authority
)
but
Sense
will
rule
you
,
and
you
will
live
after
the
Flesh
,
and
so
must
take
what
follows
.
The
Apostle
tells
you
what
that
is
,
Rom.
8.13
.
If
you
live
after
the
Flesh
ye
shall
die
;
and
Gal.
6.8
.
He
that
soweth
to
his
Flesh
,
shall
of
the
Flesh
reap
Corruption
.
(
1.
)
Perdition
.
If
then
you
would
not
bring
such
a
shameful
reproach
upon
Humane
Nature
,
and
live
like
a
Brute
in
the
shape
of
a
Man
,
nor
like
an
Infidel
under
the
disguise
of
a
Christian
,
nor
reap
the
fruit
of
a
Sensual
Fleshly
Life
,
use
Consideration
;
I
say
again
,
live
under
the
power
of
Consideration
.
The
Consideration
which
I
commend
to
thee
is
two
sold
,
viz.
Of
the
-
End
.
-
Means
.
It
is
the
work
and
business
of
every
Man
both
good
and
bad
,
1.
To
design
an
End
;
and
,
2.
To
pursue
that
End
,
and
compass
his
designed
intent
,
by
the
surest
means
he
can
possible
.
The
End
of
a
worldling
is
to
thrive
and
grow
rich
,
and
therefore
it
is
his
daily
Study
and
Practice
to
compass
his
End
;
his
Thoughts
,
Affections
and
Actions
,
are
all
busied
in
contriving
and
endeavouring
to
grow
rich
.
The
End
of
a
Christian
is
to
grow
rich
also
,
but
not
in
worldly
Riches
,
but
in
the
Grace
of
God
;
not
to
add
House
to
House
,
and
Field
to
Field
,
Esay
5.8
.
But
to
add
to
Faith
Vertue
,
to
Vertue
Knowledge
,
2
Pet.
1.5
.
And
to
grow
up
to
the
full
assurance
of
Understanding
,
Col.
2.2
.
What
makes
the
one
so
Wise
,
Provident
and
Judicious
,
and
the
other
so
Weak
and
Shallow
,
and
so
defective
in
his
very
Reason
and
Choice
?
It
's
this
only
that
makes
the
difference
;
the
one
hath
weighed
and
considered
these
things
,
and
set
the
one
against
the
other
,
and
tried
them
in
an
even
ballance
;
the
other
takes
that
comes
first
,
and
prefers
a
present
Pleasure
,
that
he
tastes
and
feels
,
though
it
be
for
a
short
and
uncertain
time
,
before
an
everlasting
Felicity
,
that
he
hath
no
sight
of
,
but
he
must
take
upon
the
meer
credit
of
God's
Word
.
Doth
that
Man
that
looks
no
higher
than
how
to
fare
deliciously
every
day
,
and
to
get
a
little
better
Wooll
upon
his
Back
than
others
,
and
to
rustle
in
Silk
and
gaudy
Attire
,
and
to
domineer
over
others
,
and
to
have
his
Commands
fulfilled
,
though
they
be
never
so
absurd
and
unreasonable
.
Indeed
,
Consider
that
his
Life
will
not
always
last
,
that
his
Dream
will
quickly
end
.
Doth
he
that
is
got
into
the
Saddle
,
and
makes
a
greater
bustle
and
stir
than
his
poorer
Brethren
,
and
tramples
under
his
Feet
that
doth
oppose
him
,
and
that
will
not
bow
down
that
he
may
go
over
them
,
or
make
a
stirrop
of
them
,
to
climbe
up
into
a
higher
degree
of
Pride
and
Ambition
;
Doth
such
a
one
consider
that
he
must
come
down
at
last
?
If
he
had
considered
this
he
would
never
have
made
such
a
foolish
Choice
as
this
,
and
neglected
God
and
his
Soul
,
for
such
a
flying
Sensual
Happiness
as
this
is
.
Doth
that
Man
that
wanders
after
the
World
,
and
le
ts
out
his
Heart
to
any
present
Enjoyments
,
and
feeds
upon
Air
,
and
the
Breath
of
a
few
lying
deceived
Men
,
whilst
he
seeks
not
the
Approbation
of
God
,
by
an
Humble
,
Holy
and
Heavenly
Life
,
know
and
consider
what
Dung
and
Dross
he
hath
prefered
before
an
Eternal
Crown
of
Glory
?
Let
the
event
prove
who
was
the
wisest
and
most
considering
Man
,
she
that
hath
chosen
Heaven
,
or
he
that
hath
chosen
Earth
;
he
that
hath
renounced
God
,
or
he
that
hath
renounced
the
World
;
and
who
is
the
most
weak
and
crack'd
Brain'd
Person
,
he
that
studies
to
please
God
,
or
he
that
studies
to
humour
the
Flesh
,
and
to
satisfie
the
Lusts
thereof
.
I
do
not
intend
by
what
hath
been
spoken
,
to
disparage
any
of
these
lower
Comforts
,
that
are
used
with
Consideration
,
Thankfulness
and
Sobriety
,
and
that
do
not
lift
up
Mens
Hearts
with
Pride
and
Insolency
,
and
make
them
the
more
Impious
,
Oppressive
and
Intollerable
,
the
more
they
have
of
them
;
nor
negligent
in
their
study
to
please
God
,
and
care
to
promote
that
which
is
right
in
his
sight
.
But
my
design
is
to
shew
the
Vertue
of
Consideration
,
that
makes
such
a
vast
difference
between
Man
and
Man
;
and
makes
the
one
to
dig
so
deep
and
lay
his
Foundation
so
sure
,
that
his
Happiness
shall
last
for
ever
;
and
the
other
to
chuse
the
Happiness
that
shall
last
but
two
or
three
score
years
at
longest
;
it
may
be
not
the
tenth
part
so
long
.
And
as
Consideration
makes
so
vast
a
difference
in
the
Ends
,
that
Men
design
and
intend
,
and
makes
one
chuse
Heaven
,
and
an
Eternal
Life
with
God
,
for
his
Portion
and
Treasure
;
and
to
set
his
Heart
upon
it
,
and
to
make
it
his
ultimate
End
.
And
another
for
want
of
it
,
to
set
his
Heart
on
a
little
fading
Beauty
,
Lying
Honour
,
Perishing
Riches
,
or
unsatisfying
Pleasure
,
or
Carnal
Wisdom
,
to
be
guilty
of
the
greatest
Folly
,
that
he
may
swagger
a
little
while
.
So
it
makes
as
wide
difference
in
the
Means
,
and
prevails
with
some
to
humble
them
,
that
God
may
in
his
due
time
exalt
them
,
to
emyloy
their
thoughts
how
to
mortifie
their
Affections
to
the
World
,
how
to
strengthen
the
Love
of
God
,
to
root
their
Faith
more
deeply
,
by
a
more
frequent
Exercise
of
it
,
and
how
to
get
their
Hearts
more
affected
with
the
wonderful
love
of
Christ
.
This
makes
them
so
frequent
in
Prayer
,
so
attentive
upon
the
Word
,
so
intent
upon
all
Christs
appointed
Means
,
that
they
may
increase
in
Spiritual
Understanding
and
Love
;
when
the
Inconsiderate
can
dispence
with
these
for
a
little
worldly
Gain
or
Ease
,
and
prefer
Earthly
Toyl
and
Labour
,
before
a
little
pains
to
get
the
true
Wisdom
,
and
to
save
their
Souls
.
In
the
Name
of
God
therefore
,
I
beseech
you
,
to
consider
,
if
you
would
not
be
guilty
of
the
greatest
dotage
,
and
miscarry
in
the
choice
of
your
End
;
and
consequently
of
all
the
means
.
If
you
would
not
take
a
Dream
for
Happiness
,
and
spend
your
Strength
for
nought
,
and
be
forced
to
confess
your
Folly
when
you
come
to
die
.
Force
your selves
to
Consider
,
especially
when
you
have
the
best
advantages
to
promote
Consideration
;
when
you
have
Time
,
Leisure
,
Health
,
seasonable
Instruction
from
the
Word
and
Providence
of
God
;
and
you
feel
more
sensible
Conviction
of
the
worth
of
God's
Favour
,
and
the
vanity
of
all
things
;
then
consider
and
set
it
home
,
and
drive
on
to
a
Resolution
to
forget
God
no
longer
.
Consideration
will
help
you
to
do
this
if
you
will
follow
it
,
and
encourage
your selves
to
it
,
and
not
check
your
Minds
when
they
are
thus
employed
.
Plead
not
your
Ignorance
and
Unskilfulness
,
do
it
as
well
as
you
can
,
and
use
will
make
you
more
expert
;
much
less
plead
your
Impotency
,
and
pretend
that
you
are
utterly
unable
.
If
a
little
Worldly
Trouble
come
upon
you
,
you
can
consider
how
to
get
out
or
shake
off
the
Trouble
.
If
you
are
under
a
Reproach
,
and
a
little
Contempt
of
Men
,
you
can
Consult
and
Consider
how
you
may
wipe
it
off
,
and
vindicate
your
Name
and
Credit
.
But
oh
what
thoughts
of
Heart
,
and
wise
and
deep
Consideration
to
secure
Life
it self
,
and
the
Comforts
that
are
nearest
and
dearest
to
it
?
These
are
Signs
that
we
have
the
Faculty
,
and
can
Consider
about
those
things
that
we
value
,
or
have
any
love
to
.
That
Men
are
therefore
so
Inconsiderate
in
the
Concernments
of
their
Souls
,
and
about
the
matters
of
another
Life
.
It
's
an
evident
Sign
they
value
them
not
,
they
care
not
for
them
;
to
awaken
such
therefore
,
and
put
them
upon
this
great
and
necessary
Work
,
I
shall
suggest
these
following
Proposals
:
Incentives
to
Consideration
.
FIrst
,
You
have
matters
of
the
greatest
importance
and
necessity
to
Consider
.
If
it
were
only
to
live
happily
here
,
and
to
escape
the
miseries
of
this
Life
,
it
's
worth
Consideration
to
bring
this
about
;
but
it
is
an
Everlasting
Life
and
Happiness
that
we
are
to
provide
for
,
which
if
we
do
not
compass
,
it
's
not
the
loss
of
this
that
will
be
our
only
Misery
,
though
it
be
an
unspeakable
,
unvaluable
Loss
.
But
you
must
bear
also
the
Wrath
of
God
,
that
will
kindle
on
you
like
a
devouring
Fire
,
and
the
Fury
of
a
guilty
awakened
Conscience
,
that
will
fall
upon
you
like
a
Tempest
,
and
fright
your
Soul
into
Everlasting
Dread
and
Horror
.
And
doth
it
not
mightily
concern
us
to
Consider
how
to
escape
all
this
?
If
thou
hast
any
love
to
thy
own
Soul
,
when
the
Qustion
is
whether
thou
shalt
live
or
die
for
ever
,
thou
wilt
Consider
and
thoroughly
resolve
thy self
.
If
thou
hadst
lost
a
dear
and
powerful
Friend
,
on
whose
Favour
all
thy
Worldly
Hopes
did
depend
,
thou
wouldst
not
refuse
to
let
thy
Thoughts
run
upon
such
a
Subject
as
this
is
,
neither
would
it
be
tedious
to
thee
to
Consider
how
thou
mightest
obtain
thy
Pardon
and
regain
his
Favour
.
The
case
is
Ten
thousand
times
worse
,
incomparably
more
sad
.
You
have
lost
the
Favour
of
God
,
and
are
fallen
under
his
Displeasure
,
and
you
are
like
to
perish
for
ever
,
unless
Consideration
bring
you
to
bewail
your
loss
,
and
sin
,
which
is
the
cause
of
it
,
and
bring
you
to
Repentance
,
and
so
prepare
you
to
believe
in
Christ
.
If
you
had
some
great
business
to
dispatch
,
intricate
and
doubtful
,
you
would
endanger
your
Estate
or
Life
,
if
it
were
either
neglected
or
imprudently
managed
;
who
would
not
summon
up
all
the
Reason
that
he
hath
,
and
consider
well
how
he
may
dispatch
it
as
successfully
as
he
can
?
And
do
you
not
perceive
how
absurd
it
is
to
be
careless
,
how
your
present
Life
is
ordered
,
that
must
decide
the
Case
and
Detriment
how
you
shall
live
for
ever
;
and
not
to
Consider
,
and
that
to
purpose
,
how
you
may
get
Christ
for
your
Friend
to
procure
your
Acceptance
with
God
;
how
to
get
the
Holy
Spirit
of
Promise
to
dwell
in
you
,
to
turn
the
stream
of
your
Affections
from
Earth
to
Heaven
,
and
to
subdue
your
Corruptions
,
and
to
fortifie
and
encourage
you
against
Temptations
,
to
put
you
upon
your
Duty
,
and
to
enable
you
to
a
right
Performance
?
You
will
lay
by
such
works
as
this
,
or
do
it
in
a
mad
and
careless
fashion
;
if
you
do
not
Consider
why
and
how
it
must
be
done
.
It
's
Consideration
that
must
shew
you
the
truth
and
certainty
of
the
Life
to
come
,
the
Glory
of
Heaven
,
and
what
an
intollerable
loss
it
is
to
fall
short
of
it
:
It
's
that
must
shew
you
what
a
Debter
you
are
to
God
and
to
your
Redeemer
,
and
the
worth
and
excellency
of
your
Soul
,
and
the
necessity
of
a
renewed
Holy
Nature
,
and
of
an
Humble
and
Self-denial
Life
.
Consideration
,
I
say
,
must
needs
shew
these
things
and
affect
your
Heart
with
them
,
and
make
you
sensible
how
much
they
do
import
,
and
how
nearly
they
do
concern
you
,
or
you
will
never
do
them
;
you
'll
rather
take
the
brutish
Enjoyments
that
Inconsideracy
will
make
you
relish
,
and
chuse
the
Pleasures
of
Delirancy
and
Madness
,
rather
than
pay
so
dear
for
true
Wisdom
as
you
must
,
if
you
are
a
stranger
to
the
fore-mentioned
Consideration
,
I
say
(
pay
dear
)
in
respect
of
the
Flesh
and
it's
sinful
Contentments
,
which
must
lose
their
Lives
in
the
Service
of
God
and
your
own
Souls
,
though
it
will
be
unspeakably
cheap
,
when
you
have
paid
the
most
in
this
kind
.
O
how
doth
it
import
us
to
know
God
as
our
Maker
,
Lord
and
Governour
,
in
such
a
manner
as
doth
affect
and
captivate
our
Hearts
to
a
voluntary
and
wilful
subjection
to
him
,
as
our
only
Felicity
?
How
much
doth
it
concern
us
to
get
such
a
clear
sight
of
his
amiable
,
lovely
Nature
,
and
most
transcendent
Persections
,
as
may
possess
our
Souls
with
the
highest
Reverence
of
him
,
and
kindle
the
strongest
love
to
him
!
that
the
Remembrance
of
him
may
be
our
sweetest
daily
Exercise
and
Imployment
.
But
without
Consideration
you
cannot
approach
him
,
nor
get
any
transforming
reviving
sight
of
him
.
His
Ways
are
in
the
Seas
,
and
his
Paths
are
in
the
deep
Waters
,
and
Foot-steps
cannot
be
known
,
nor
track'd
without
frequent
Exercise
of
your
Considering
Faculty
,
Psal.
77.19
.
Secondly
,
As
we
have
the
matters
of
greatest
importance
and
necessity
to
Consider
,
so
we
have
many
special
advantages
to
excite
and
awaken
Consideration
.
One
would
think
the
worth
and
weightiness
of
the
Object
,
should
be
spur
enough
to
quicken
us
to
this
Work
,
and
command
our
thoughts
,
if
there
were
no
other
motive
to
prick
us
forward
;
but
we
have
many
current
helps
,
many
a
loud
call
from
the
Word
of
God
,
set
on
by
his
appointed
Servants
,
that
are
sent
forth
on
purpose
upon
this
Errand
.
Many
providential
help
,
both
sweet
and
terrible
,
and
something
besides
the
common
course
,
strange
and
unusual
,
and
therefore
more
fit
to
set
the
Mind
a
thinking
,
from
what
cause
they
come
,
and
what
they
drive
at
.
The
veryest
Atheist
is
sometime
blank'd
,
at
some
strange
and
unheard
of
events
,
and
knows
not
what
interpretation
to
make
of
them
,
nor
whether
to
refer
them
;
for
having
denied
the
true
Author
of
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
become
vain
in
their
imanations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
their
foolish
Heart
is
darkned
,
Rom.
1.21
.
Yea
,
that
arch
Opposer
of
Providence
,
Epicurus
himself
,
had
not
made
such
a
progress
in
Forgetfulness
of
God
,
and
the
denial
of
a
Deity
,
governing
and
over-ruling
the
Affairs
of
the
Earth
,
but
that
he
was
so
startled
by
some
effects
that
he
observed
,
that
he
could
not
utterly
wipe
the
notion
of
a
Providence
out
of
his
Mind
.
When
a
Blasphemer
is
struck
dead
in
the
very
Act
of
his
Blasphemy
,
and
Vengeance
lights
upon
another
,
with
a
fearful
imprecation
in
his
Mouth
;
and
some
effects
are
so
anomalous
,
and
besides
the
course
of
Nature
,
that
it
is
no
thanks
to
the
most
Atheistical
to
bring
in
their
Witness
,
and
to
confess
the
Wisdom
and
Power
,
and
Justice
of
God
.
Let
a
Man
that
truly
worshippeth
and
feareth
God
,
in
such
a
time
of
dreadful
and
publick
Calamity
as
this
is
,
applaud
the
Justice
of
God
,
and
freely
confess
his
handy
work
,
and
assign
the
notorious
,
publick
,
allowed
,
and
encouraged
sins
of
the
City
and
Nation
,
for
the
meritorious
and
provoking
Cause
.
It
may
be
a
purblind
thick
sighted
Beast
,
whose
God
is
his
Belly
,
and
whose
Glory
is
his
Shame
,
that
is
drunk
with
Sensual
Pleasure
,
Phil.
9.13
.
will
tell
you
that
such
a
mortality
comes
about
in
the
revolution
and
circle
of
so
many
years
;
and
will
rake
the
Kennel
for
the
Cause
,
and
ascribe
the
effects
to
the
naughtiness
of
the
Streets
,
rather
than
to
the
naughtiness
of
their
Hearts
;
or
look
up
to
the
true
efficient
,
to
whom
these
causes
they
usually
fasten
upon
are
but
subservient
,
and
all
,
that
they
might
hide
their
shame
,
and
that
they
might
perswade
themselves
and
others
that
their
sin
hath
no
hand
in
bringing
such
a
scourge
upon
us
;
but
yet
for
all
that
,
when
the
Judgment
comes
a
little
nearer
to
them
,
and
begins
to
find
them
out
and
awaken
them
to
Consideration
,
which
they
had
no
time
for
,
when
they
were
running
from
one
brutish
pleasure
to
another
,
then
they
begin
to
see
,
and
to
be
confounded
with
shame
.
They
cannot
now
laugh
out
of
their
Hearts
all
serious
thoughts
of
a
Life
to
come
,
nor
make
a
jest
of
a
Holy
Life
,
as
they
did
in
the
day
of
their
delusion
;
but
would
give
a
World
,
if
they
had
it
,
to
die
the
death
of
the
Righteous
.
No
wonder
that
strange
and
extraordinary
Providences
,
whether
they
be
of
Mercy
or
Judgment
,
jostle
the
most
sottish
and
inconsiderate
Mind
,
and
awaken
it
to
think
other
thoughts
of
all
things
than
they
did
before
,
and
enforce
an
Heathenish
,
Earthly
Mind
,
that
spent
all
its
thoughts
upon
vanity
before
;
to
say
that
all
is
but
vanity
,
and
God's
Favour
is
the
only
ground
for
true
Contentment
,
if
this
good
fit
would
last
which
Consideration
hath
brought
him
to
:
But
alas
,
●o
sooner
is
the
Providence
over
,
that
brought
him
to
Consider
,
but
he
grows
careless
again
,
and
sleeps
into
Atheism
;
and
whilst
things
run
in
a
constant
Channel
,
and
keep
a
constant
course
,
God
is
not
in
all
his
thoughts
,
Psal.
10.4
.
Now
they
think
that
Repentance
and
Faith
,
and
Self-denial
,
are
the
work
of
Cowards
,
yes
,
and
such
as
believe
,
that
God
hath
as
great
hand
in
the
orderly
course
and
motion
of
things
,
as
when
they
go
out
of
order
;
and
Water
that
is
a
fluid
body
and
should
run
,
stands
still
;
and
Fire
that
should
burn
,
doth
not
.
Let
but
a
Man
consider
,
and
it
's
as
easie
to
believe
,
that
it
s
as
great
a
power
must
enable
the
Sun
to
run
it's
race
,
as
to
stand
still
or
go
backward
;
to
preserve
the
Societies
of
Men
,
as
destroy
and
waste
them
with
a
devouring
Plague
.
All
the
difference
is
,
Men
now
consider
,
that
would
not
before
,
and
conclude
at
least
,
that
it
's
the
safest
course
to
live
the
Life
of
the
Righteous
,
though
there
were
no
God
;
and
oh
that
all
would
so
conclude
,
and
hold
fast
such
a
conclusion
,
and
live
accordingly
;
then
they
would
quickly
see
more
and
more
evidence
of
God
in
the
Word
,
and
the
necessity
of
his
Service
,
and
the
excellency
of
his
ways
,
and
rise
up
to
a
higher
conclusion
.
That
when
,
as
before
,
they
could
say
it
was
the
safest
way
to
renounce
worldly
Pleasure
,
and
to
mortifie
their
Lusts
,
and
to
addict
themselves
to
the
Love
and
Service
o●
God
;
now
they
would
be
able
to
say
,
that
it
's
perfect
madness
not
to
take
this
course
.
It
's
a
Wisdom
to
be
laughed
at
,
to
be
wise
for
this
Life
,
and
neglect
the
Life
to
come
.
A
little
Consideration
would
shew
the
nakedness
of
such
pretended
Wisdom
;
and
among
other
helps
,
this
of
Publick
Calamity
,
where
Plague
or
Famine
,
or
any
extraordinary
Judgment
,
sweeps
away
thousands
,
calls
the
rest
to
come
and
behold
the
works
of
the
Lord
,
what
Desolations
he
hath
wrought
among
us
,
Psal.
46.10
.
Be
still
and
know
that
I
am
God
,
I
will
be
exalted
among
the
People
,
I
will
be
acknowledged
by
these
careless
and
Atheistical
Sinners
,
ver.
11.
And
if
the
Lethargy
of
Mens
Minds
be
not
great
,
they
will
consider
,
those
that
were
even
lost
before
for
want
of
attention
to
the
Word
and
Works
of
God
,
will
awaken
now
,
or
it
's
too
much
to
be
feared
never
;
shall
I
call
it
therefore
a
Judgment
or
a
Mercy
,
which
the
compassionate
God
hath
sent
upon
this
Nation
,
that
gives
us
so
much
advantage
to
come
to
sober
thoughts
?
Doth
it
not
give
some
check
whether
we
will
or
not
,
to
the
external
acts
of
Pride
,
Luxury
and
Uncleanness
,
whereby
the
inward
Acts
are
weakened
;
and
we
have
time
to
reason
with
our selves
,
and
are
better
disposed
to
consider
,
when
freed
from
the
clog
of
worldly
cares
,
and
from
the
fumes
of
a
surfeited
Body
,
overcharged
with
Meat
and
Drink
,
and
from
the
flattering
Friend
that
make
us
believe
we
are
well
,
when
our
case
is
too
much
to
be
lamented
;
and
God
hath
not
left
this
Town
altogether
without
this
Mercy
.
If
Consideration
be
so
preparative
to
the
highest
Wisdom
,
and
so
necessary
to
the
Knowledge
and
Love
of
God
,
and
all
solid
Content
and
Peace
;
then
all
the
means
whereby
it
is
promoted
,
should
be
welcome
to
us
:
And
our
Deafness
to
these
Providences
and
Inconsideracy
,
notwithstanding
we
have
so
many
advantages
to
bring
us
to
Consideration
of
their
miserable
,
woful
condition
,
that
forget
God
,
hath
the
greater
sin
.
This
is
the
second
help
to
Consideration
,
that
should
humble
us
for
the
neglect
of
it
,
viz.
because
we
have
so
many
advantages
to
awaken
us
to
this
duty
.
Thirdly
,
As
Consideration
is
a
work
of
absolute
necessity
(
where
there
is
time
and
Capacity
)
in
regard
of
the
worth
and
greatness
of
the
matters
,
which
so
much
concern
us
;
and
in
regard
of
the
help
and
assistance
that
God
gives
us
to
this
duty
:
so
the
Fruit
and
Benefits
of
Consideration
are
unspeakably
great
:
I
shall
name
two
:
1.
It
is
Wisdom
to
consider
,
yea
,
it
's
both
a
sign
and
a
cause
of
it
:
where
Consideration
is
,
it
argues
there
is
Wisdom
already
,
and
the
frequent
exercise
thereof
will
make
the
Person
wiser
;
and
both
are
intimated
,
Psal.
107.43
.
Whoso
is
wise
will
observe
these
things
.
There
Consideration
is
a
sign
of
Wisdom
;
and
they
shall
understand
the
loving
kindness
of
the
Lord
.
Here
it
is
the
cause
,
it
produceth
Understanding
and
Wisdom
in
a
higher
measure
;
so
that
Wisdom
is
both
the
antecedent
and
consequent
of
Consideration
,
and
doth
both
go
before
and
follow
after
it
.
Sin
in
Scripture
is
frequently
branded
with
the
name
of
Folly
,
because
it
proceedeth
from
Folly
,
and
maketh
a
Man
more
and
more
foolish
that
committeth
it
,
Psal.
85.8
.
I
will
hear
what
God
the
Lord
will
speak
;
for
he
will
speak
peace
unto
his
People
,
and
to
his
Saints
;
but
let
them
not
turn
again
to
folly
(
i.
e.
)
Sin
,
Job
4.18
.
He
charged
his
Angels
with
Folly
,
that
is
with
Sin
,
and
so
threw
them
down
to
Hell
.
And
they
that
are
guilty
of
it
are
called
Fools
and
Foolish
,
Psal.
5.5
.
The
Foolish
cannot
stand
in
thy
sight
.
Who
are
they
?
the
later
clause
telleth
us
,
Thou
hatest
all
the
workers
of
Iniquity
.
And
that
it
proceedeth
from
Folly
from
whence
it
is
denominated
,
we
have
evidence
enough
in
Scripture
.
The
Fool
hath
said
in
his
Heart
there
is
no
God
,
Psal.
14.1
.
Where
Atheism●s
ascribed
to
Folly
,
as
the
Fruit
of
it
.
First
a
Fool
and
then
an
Atheist
,
where
by
(
Fool
)
is
meant
,
not
a
Natural
,
or
one
that
's
born
with
a
Crack
or
Defect
in
his
Intellectuals
,
but
one
that
's
weak
thorough
wilful
Inconsideracy
,
and
by
works
of
Darkness
hath
clouded
and
sotted
his
Understanding
;
as
those
in
Rom.
1.21
.
Whose
foolish
Heart
was
darkened
by
their
vam
Imaginations
.
So
Jer.
4.22
.
My
People
is
foolish
,
they
have
not
known
me
.
The
sense
whereof
may
be
so
as
to
make
Folly
either
the
cause
,
or
the
effect
of
not
knowing
God
(
viz.
)
Because
my
People
are
Foolish
,
therefore
they
know
not
me
;
or
else
because
they
are
ignorant
of
me
,
therefore
they
are
Foolish
.
Now
then
,
as
nothing
doth
more
promote
Folly
than
Inconsideracy
;
so
nothing
doth
more
befriend
Wisdom
than
Consideration
:
It
digs
deep
and
finds
out
the
bottom
,
and
discovers
the
highest
Cause
of
all
things
,
which
is
the
true
Description
of
Wisdom
contemplative
;
or
as
it
is
in
the
Understanding
,
for
so
the
Schools
define
it
.
Sapientia
vera
est
,
radicare
de
omnibus
secundum
altissimam
Causam
.
Altissima
autem
Causa
est
Voluntas
divina
,
sive
lex
quae
voluntatem
Dei
,
Hominibus
manifestat
.
When
the
careless
inconsiderate
Person
,
whom
God
hath
blessed
with
Health
,
and
Content
,
and
Success
,
looks
no
higher
than
the
Air
he
breaths
in
,
to
which
he
ascribes
his
Health
,
or
the
Estate
he
hath
,
to
which
he
attributes
his
Content
;
or
his
own
Prudence
,
to
which
he
imputes
his
Success
.
On
the
other
side
,
when
the
Inconsiderate
Person
,
whom
God
hath
afflicted
,
is
pur-blind
,
and
can
see
no
farther
than
an
unwholesome
Air
,
a
bad
Dyet
,
an
envious
,
troublesome
Neighbour
,
or
the
general
Contagion
now
among
us
,
by
the
which
he
thinks
he
is
afflicted
in
his
Estate
,
Name
or
Health
(
I
say
)
when
the
Inconsiderate
Person
,
either
in
Prosperity
or
Adversity
,
stops
here
,
and
goes
no
further
;
the
considerate
Person
is
wise
indeed
,
and
looks
above
and
beyond
all
these
,
and
seeth
the
Spring
that
setteth
all
the
Wheels
a
going
,
the
primitive
and
over-ruling
cause
,
that
commands
all
the
other
.
1.
Suitably
to
their
own
Nature
.
2.
And
according
to
the
counsel
of
his
own
will
.
In
the
one
appears
his
admirable
Wisdom
,
in
the
other
his
Almighty
Power
.
And
according
to
this
judgment
of
things
,
he
is
both
affected
and
instructed
,
and
therefore
his
Heart
is
not
lifted
up
with
Pride
;
but
thankfulness
unto
God
when
he
is
enriched
with
his
Mercies
,
and
the
Streams
wherewith
he
is
refreshed
,
set
his
Heart
a
longing
for
the
Fountain
.
This
effect
upon
David
had
all
his
temporal
Mercies
;
they
made
him
cry
out
for
the
Living
God
,
Psal.
84.2
.
My
Soul
thirsteth
for
God
,
for
the
Living
God
;
when
shall
I
come
and
appear
before
God
?
Psal.
42.2
.
And
this
influence
they
will
have
in
a
sincere
degree
and
measure
upon
all
true
Believers
;
neither
will
they
make
any
sinful
haste
to
get
away
from
the
Rod
,
when
God
sendeth
it
;
they
know
nothing
can
come
without
his
special
appointment
.
And
therefore
though
Troubles
flow
in
upon
him
,
and
come
toward
him
like
a
swelling
Tide
,
and
threaten
to
swallow
him
up
;
though
Enemies
come
upon
him
with
Rage
and
Fury
;
and
the
Devil
and
his
own
Corruption
come
upon
him
like
a
Tempest
,
as
if
they
would
bear
down
and
utterly
overwhelm
him
,
yet
in
this
he
is
confident
,
he
cannot
utterly
sink
if
he
be
a
Believer
.
Though
a
sinner
doth
evil
an
hundred
times
,
and
his
days
be
prolonged
,
yet
surely
I
know
that
it
shall
be
well
with
them
that
fear
God
,
which
fear
before
him
;
but
it
shall
not
be
well
with
the
wicked
,
neither
shall
he
prolong
his
days
,
which
are
as
a
shadow
,
because
he
feareth
not
God
,
Eccles.
8.12
,
13.
So
Esay
3.10
.
Say
ye
to
the
Righteous
,
it
shall
be
well
with
him
,
for
they
shall
eat
the
fruit
of
their
doings
.
And
as
Consideration
is
the
direct
way
to
Wisdom
,
which
is
in
the
Understanding
;
so
it
is
a
ready
way
to
that
other
Wisdom
,
which
is
in
the
practical
Faculties
.
This
Wisdom
the
Schools
define
to
be
,
Habitus
discretivus
optimi
Finis
,
&
Electivus
optimorum
mediorum
.
Such
a
habit
as
disposeth
a
Man
to
discern
and
intend
the
best
end
,
and
to
elect
the
best
means
.
The
highest
end
that
an
inconsiderate
Man
doth
intend
,
is
no
higher
than
the
World
;
it
is
at
best
but
some
Sensual
Comfort
,
some
Carnal
Satisfaction
,
that
's
fitted
to
his
baser
part
,
and
does
no
better
service
than
accommodate
his
Flesh
.
I
confess
,
his
Soul
also
may
seem
to
be
content
,
whilst
he
hath
a
fulness
of
Earthly
Prosperity
;
but
that
's
but
a
meer
negative
,
and
no
positive
Act
,
whereas
true
Contentment
is
something
positive
.
And
that
Soul
that
hath
it
,
doth
not
only
hold
its
peace
,
and
say
nothing
to
the
contrary
,
but
with
deliberation
speaketh
Peace
to
a
Man
,
upon
the
surest
and
most
infallible
grounds
.
The
plain
truth
is
,
the
Soul
of
an
ambitious
and
voluptuous
Worldling
,
may
seem
to
be
satisfied
and
acquiesce
,
if
he
hath
what
the
World
can
afford
him
,
because
he
doth
not
believe
or
consider
,
The
end
of
all
things
is
at
hand
,
1
Pet.
4.7
.
But
sense
hath
a
full
mastery
over
him
,
being
gratified
to
the
full
,
and
doth
make
the
Mind
drunk
,
that
it
cannot
make
an
impartial
enquiry
into
the
worth
of
what
the
Man
for
the
present
is
so
much
pleased
with
.
O
if
such
a
one
did
consider
and
believe
,
he
would
like
his
condition
worse
than
that
of
the
vilest
Begger
.
He
could
not
look
into
the
Word
of
God
and
see
such
dreadful
passages
against
those
that
have
their
Affections
set
upon
the
World
and
Pleasures
thereof
,
nor
read
the
terrible
Description
of
those
Men
that
have
the
Riches
of
this
World
,
and
are
not
rich
towards
God
,
Luke
12.21
.
and
not
tremble
,
and
even
throw
away
such
Earthly
Luggage
,
that
is
such
an
impediment
in
the
way
to
Salvation
,
if
he
could
not
be
otherwise
rid
of
it
.
And
as
the
inconsiderate
Mans
great
and
principal
End
is
no
higher
,
so
he
is
as
foolish
and
void
of
Understanding
in
his
choice
of
the
means
whereby
he
would
attain
his
End
.
Alas
,
that
ever
Men
that
have
such
excellent
parts
and
means
for
their
Improvement
,
that
are
bred
up
to
more
Understanding
than
other
Men
,
should
so
disparage
their
very
Reason
and
Judgmen●
,
as
to
think
that
Hawking
and
Hunting
,
and
Carding
and
Dicing
,
and
Courting
and
Feasting
,
and
such
like
Courses
,
should
bring
a
Man
to
Content
and
Happiness
.
If
they
did
but
consider
,
they
could
not
possibly
judge
this
,
unless
their
Reason
were
besotted
,
and
there
were
some
considerable
flaw
in
their
understanding
Faculty
.
I
deny
not
,
but
in
reference
to
their
intended
End
,
they
have
made
a
wise
and
prudent
choice
,
and
hit
upon
the
fittest
means
.
Their
end
being
the
pleasing
of
the
Flesh
,
what
can
they
do
more
wisely
than
to
make
provision
for
it
,
to
fulfil
the
Lusts
and
Desires
thereof
,
Rom.
13.14
.
and
to
live
at
Ease
?
And
so
the
Children
of
this
World
,
as
our
Saviour
hath
affirmed
,
are
wiser
in
their
Generation
than
the
Children
of
Light
,
Luke
16.8
.
Their
end
(
though
by
accident
)
being
to
lose
the
Life
which
is
to
come
,
what
can
they
do
more
shrewdly
than
to
save
this
present
Life
?
Since
their
end
is
to
destroy
their
Souls
,
can
they
take
a
more
prudent
course
than
to
love
the
World
and
the
things
of
the
World
,
and
keep
all
thoughts
of
a
future
state
out
of
their
Minds
,
as
much
as
may
be
,
lest
they
should
be
converted
and
saved
?
This
their
way
is
their
folly
,
Psal.
49.13
.
But
the
Man
that
Considers
will
look
higher
,
and
be
sure
to
project
for
all
Eternity
,
and
make
nothing
his
chief
End
but
what
will
never
fail
;
and
therefore
hath
a
wiser
reach
than
the
most
applauded
admired
Wit
that
is
Earthly
Minded
.
And
he
is
as
wise
in
the
choice
of
the
means
whereby
he
makes
towards
his
End
;
they
being
no
other
than
what
God
himself
hath
prescribed
,
and
therefore
can
never
miscarry
;
his
End
is
to
save
his
Life
for
ever
;
and
therefore
he
will
venture
to
lose
it
here
,
Matth.
10.39
.
His
end
is
to
get
him
Everlasting
Honour
,
and
to
embalm
his
Name
to
all
Eternity
,
and
therefore
he
doth
rejoyce
when
Men
revile
him
and
speak
all
evil
of
him
falsly
for
Christs
sake
.
Thus
you
see
,
that
Consideration
maketh
a
Man
truly
and
solidly
wise
.
This
is
the
first
benefit
of
Consideration
.
2.
Consideration
is
a
work
accompanied
with
the
sweetest
Pleasure
and
Contentment
.
The
meer
agitation
and
exercise
of
the
Intellectual
is
sweet
to
one
that
knows
how
to
employ
them
.
But
when
moreover
the
Objects
of
the
Mind
are
such
as
do
enlighten
,
purifie
,
and
rejoyce
the
Heart
,
such
a
Man
,
if
he
know
how
to
manage
the
work
,
must
needs
advance
himself
to
a
high
degree
of
pleasure
.
The
reason
why
some
Christians
grow
weary
and
faint
in
the
Service
of
God
,
and
walk
heavily
in
the
bitterness
of
their
Souls
,
a
great
part
of
their
Life
,
if
not
all
,
is
because
they
do
not
more
frequently
approach
the
Fountain
of
Joy
and
Gladness
in
their
Meditations
of
him
,
and
do
not
so
well
consider
the
evil
of
Sin
to
forsake
it
more
heartily
,
nor
clear
up
their
interest
in
Christ
,
and
Evidences
for
Heaven
by
daily
Consideration
.
Were
these
things
better
considered
,
they
would
be
better
known
,
and
what
a
pleasure
would
it
be
,
to
think
upon
God
and
Heaven
,
and
Christ
,
if
we
had
but
〈…〉
●●●erest
in
them
?
Thus
you
see
some
of
the
fruits
of
Consideration
.
Fourthly
,
As
the
benefits
of
Consideration
are
unspeakably
great
,
so
the
mischiefs
of
Inconsideracy
are
as
sad
.
1.
God
threatens
it
heavily
,
Psal.
28.5
.
Because
they
consider
(
or
gard
)
not
the
works
of
the
Lord
,
nor
the
operation
of
his
Hands
,
he
will
destroy
them
and
not
build
them
up
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Because
they
did
not
understand
in
the
Original
,
for
Consideration
and
Vnderstanding
are
so
near
a
kin
,
that
they
are
both
expressed
by
the
same
word
;
and
Esay
5.12
,
13.
And
the
Harp
,
and
the
Viol
,
and
the
Tabret
,
are
in
their
Feasts
,
but
they
regard
not
the
Work
of
the
Lord
,
nor
consider
the
operation
of
his
Hands
.
So
Hos.
7.2
.
They
consider
not
in
their
Hearts
that
I
remember
all
their
Wickedness
;
now
their
own
doings
have
beset
them
about
,
they
are
before
my
Face
.
Neither
doth
he
barely
threaten
,
some
Execution
is
done
;
Job
34.26
,
27.
He
striketh
them
as
wicked
Men
,
in
the
open
sight
of
others
;
and
the
Reason
follows
,
because
they
turned
back
from
him
,
and
would
not
consider
any
of
his
ways
.
2.
It
's
an
Argument
of
Brutishness
and
Folly
,
Psal.
92.5
,
6.
O
Lord
,
how
great
are
thy
Works
,
and
thy
Thoughts
very
deep
!
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
A
Man
that
's
led
by
Lust
and
not
by
Reason
(
we
render
it
a
Brutish
Man
)
knoweth
not
,
neither
doth
a
Fool
understand
or
consider
this
.
As
it
is
Reason
and
Understanding
that
makes
a
Man
differ
from
a
Bruit
,
and
become
more
excellent
than
a
Beast
;
so
Consideration
is
nothing
else
but
the
use
of
his
Reason
,
without
which
he
must
needs
live
like
a
Beast
.
To
speak
plainly
,
he
that
will
not
use
his
Reason
and
consider
,
and
so
live
like
a
Man
that
should
be
guided
by
this
higher
Principle
;
he
will
be
guided
by
a
lower
Principle
,
and
be
led
by
Sense
and
Feeling
,
as
a
Beast
is
.
And
a
little
that
is
present
and
felt
,
shall
weigh
more
with
such
a
one
,
than
one
that
's
to
come
,
though
ten
times
greater
.
Hence
it
is
,
that
though
God
threaten
a
wicked
Man
,
and
one
that
lives
by
sense
,
with
Hell
and
Damnation
,
it
hath
no
force
nor
power
with
him
to
restrain
his
Corruption
,
because
he
feels
it
not
,
though
he
might
as
certainly
foresee
it
,
as
that
which
he
now
feels
.
And
he
will
do
more
to
be
rid
of
the
Tooth-ach
,
or
some
present
Affliction
,
than
to
prevent
one
that
's
a
thousand
times
greater
.
Is
he
guided
by
Reason
or
Sense
,
and
doth
he
live
like
a
Man
that
hath
Understanding
,
or
like
a
Bruit
that
hath
none
,
that
will
take
more
care
and
pains
,
and
be
at
more
cost
,
to
be
freed
from
present
Pain
and
Sickness
,
and
to
get
out
of
Poverty
or
Hardship
,
when
it
pincheth
him
,
and
to
throw
off
any
present
Burthen
that
he
feels
himself
oppressed
with
,
than
to
escape
the
Damnation
of
Hell
,
though
he
must
otherwise
most
certainly
feel
it
ere
long
?
Judge
impartially
,
whether
this
be
not
,
to
be
like
the
Horse
and
Mule
,
and
other
meer
sensitive
Creatures
,
that
have
no
Understanding
.
Let
them
have
what
they
have
at
present
,
and
feel
no
present
Pain
,
and
you
please
them
well
enough
,
though
you
feed
them
for
the
Slaughter
.
You
cannot
Shoe
an
Ox
,
unless
you
bind
and
cast
him
down
and
force
him
,
though
it
be
to
keep
his
Feet
from
hurt
.
Your
Horse
is
not
pleased
when
you
let
him
Blood
,
though
it
save
his
Life
,
because
you
hurt
them
for
the
present
.
The
Man
that
considers
not
,
will
be
too
like
these
Brutish
Creatures
,
and
run
into
Eternal
Misery
,
to
avoid
a
little
present
Affliction
.
Moreover
,
3.
It
's
an
Argument
of
Pride
not
to
Consider
,
Psal.
10.4
.
The
wicked
through
the
pride
of
his
Countenance
,
will
not
seek
after
God
,
God
is
not
in
all
his
thoughts
;
thy
Judgments
are
far
above
out
of
his
sight
.
God
hath
set
Heaven
and
Earth
before
him
,
and
set
such
variety
of
things
on
purpose
to
be
Considered
.
And
the
Inconsiderate
Man
shuts
his
Eyes
,
and
will
not
behold
the
Glory
of
the
Lord
,
nor
give
him
the
Honour
due
to
his
Name
.
If
it
be
foolish
Pride
to
undervalue
any
Creature
,
what
Arrogancy
is
it
to
despise
and
overlook
the
most
absolute
and
perfect
Being
,
things
of
the
highest
value
,
and
most
worthy
our
Observation
?
Fifthly
,
It
's
easie
to
Consider
;
your
Thoughts
will
run
some
way
,
whether
you
will
or
not
.
The
Soul
of
Man
is
a
busie
active
thing
,
and
will
not
be
idle
,
it
will
rather
be
impertinently
employed
,
than
not
at
all
;
and
the
bare
work
of
thinking
is
no
hard
matter
.
It
's
rather
a
work
of
difficulty
to
restrain
them
,
especially
from
the
things
that
we
have
the
highest
Love
and
Respect
for
.
If
God
and
thy
Soul
were
valued
and
loved
by
thee
above
all
other
things
,
as
they
must
be
if
thou
art
a
Christian
at
the
Heart
,
thou
couldst
not
but
think
,
and
think
again
,
how
to
please
the
one
and
save
the
other
.
If
things
that
are
more
worth
than
the
whole
Frame
of
Heaven
and
Earth
,
and
all
that
's
visible
to
the
Eyes
,
are
not
worthy
thy
most
prizing
,
pleasing
Thoughts
,
they
are
worth
nothing
;
and
if
thou
thinkest
so
,
thou
art
either
an
ignorant
Sot
or
an
Atheist
.
It
's
a
cheap
purchase
to
gain
the
highest
Wisdom
and
the
Love
of
God
,
and
to
save
thy
Soul
for
ever
,
at
the
expence
of
a
few
sober
,
serious
thoughts
.
If
you
stick
at
Consideration
,
which
it
must
cost
you
if
ever
you
be
saved
;
you
judge
your selves
unworthy
of
Eternal
Life
.
It
's
easie
enough
to
you
to
turn
your
Thoughts
to
an
Object
of
Gain
or
Pleasure
;
and
is
there
any
greater
Gain
than
to
save
your
Souls
?
What
will
it
profit
you
to
win
the
whole
World
and
lose
your
Souls
?
Mat.
16.26
.
It
's
a
rational
question
that
the
greedy
Heart
of
Man
shall
never
be
able
to
answer
,
without
Self-condemnation
,
if
he
run
his
Soul
upon
destruction
;
though
he
should
get
to
be
the
happiest
man
upon
Earth
.
O
unhappy
Soul
,
that
couldst
consider
and
Judge
no
better
!
Wast
thou
master
of
no
more
Brains
and
Wit
,
than
what
could
inform
thee
how
to
Feed
and
Trick
up
thy
Carkass
,
and
commend
it
to
the
Eyes
of
a
few
dying
men
?
And
to
live
in
a
little
Credit
,
whilst
thou
art
above
ground
,
though
thy
Name
stink
for
ever
afterwards
?
Was
this
the
upshot
of
all
thy
Thoughts
?
Couldst
thou
think
to
better
for
thy
poor
Soul
!
that
might
be
Eternally
Happy
;
if
you
would
not
fly
consideration
,
but
turn
your
Thoughts
to
those
things
for
which
God
gave
to
you
your
faculty
to
Think
.
O
remember
,
that
it
's
easie
and
very
natural
to
consider
how
you
may
save
your
Soul
,
if
you
were
not
become
unnatural
and
cruel
to
your selves
.
And
it
will
shame
you
unto
the
deepest
silence
;
when
God
shall
ask
you
:
Why
you
did
not
Consider
of
those
things
,
when
the
matters
were
so
great
,
and
the
work
so
easie
.
Sixthly
,
You
will
consider
when
it
is
too
late
,
and
wish
that
you
had
made
more
hast
,
when
it
would
have
done
you
good
.
It
would
not
be
such
a
perfect
degree
of
madness
,
in
us
not
to
consider
,
how
wonderfully
God
hath
made
us
,
how
deeply
we
stand
Indebted
to
him
,
for
no
less
than
all
that
we
have
,
or
hope
for
;
and
how
wickedly
we
have
departed
from
him
,
and
what
our
sin
hath
deserved
,
and
what
our
Saviour
hath
done
,
save
us
from
the
woful
consequents
thereof
;
it
would
not
be
so
absurd
to
put
these
Thoughts
out
of
our
Minds
now
,
if
we
could
always
keep
them
out
.
But
in
the
latter
end
we
shall
consider
,
Jer.
23.20
.
It
would
not
be
so
great
a
sin
to
be
inconsiderate
now
,
if
we
could
be
ever
so
:
But
alas
!
stupidity
,
and
insensibleness
of
such
things
as
these
,
is
the
disease
only
of
this
present
Life
;
and
will
last
no
longer
than
the
day
of
Grace
:
And
woe
to
us
a
thousand
times
if
it
last
so
long
:
But
when
the
day
of
Mercy
is
past
,
be
stupid
if
thou
canst
,
and
harden
thy
heart
against
such
Thoughts
if
thou
art
able
.
Consideration
is
now
our
duty
,
and
the
fittest
instrument
to
show
us
the
evil
of
Sin
and
the
worth
of
Grace
;
but
if
it
be
here
neglected
,
it
shall
be
our
punishment
hereafter
,
and
the
most
cruel
instrument
to
torment
us
.
Believe
it
then
,
we
shall
passionately
wish
that
we
had
considered
a
little
sooner
,
and
had
let
these
things
sink
into
our
hearts
:
O
that
we
had
pondered
them
whilst
we
had
the
day
!
But
now
the
fearful
night
is
come
upon
us
,
and
we
are
Sentenced
everlastingly
to
such
dismal
Thoughts
!
If
we
had
spent
a
few
serious
Thoughts
what
this
misery
is
to
which
we
are
now
condemned
,
we
had
escaped
these
Torments
.
If
we
had
considered
what
it
is
to
be
punished
with
everlasting
destruction
,
from
the
presence
of
the
Lord
,
and
from
the
Glory
of
his
power
,
2
Thes.
1.9
.
and
to
be
forsaken
of
all
comfort
for
ever
;
we
had
not
been
now
pouring
forth
these
bitter
cryes
and
complaints
:
But
alas
!
what
are
they
now
worth
,
who
regardeth
them
,
or
is
moved
to
any
the
least
compassion
towards
:
Yea
the
righteous
God
will
laugh
at
your
calamity
,
Prov.
1.26
.
and
the
Saints
will
praise
him
;
and
say
,
Righteous
art
thou
,
O
Lord
,
in
the
Sentence
which
thou
hast
passed
,
in
the
Judgment
which
thou
hast
executed
,
Psal.
119.137
.
Thou
hast
poured
forth
thy
wrath
and
indignation
on
them
,
and
given
them
gall
and
bitterness
to
drink
,
for
they
are
worthy
.
You
shall
then
wish
that
your
faculty
to
consider
were
gone
;
it
will
follow
you
so
close
,
and
be
such
a
perpetual
honour
to
you
;
or
rather
that
you
had
never
had
reason
and
understanding
to
consider
,
then
you
might
have
both
liv'd
and
died
like
a
beast
:
Whereas
now
,
though
you
have
liv'd
like
a
beast
,
that
you
must
die
like
a
man
that
hath
Memory
,
Reason
,
Foresight
,
Judgment
and
Affections
,
that
will
all
conspire
together
to
overwhelm
you
with
eternal
shame
.
Why
had
I
reason
,
will
the
Soul
say
then
,
but
to
prevent
this
misery
?
Why
had
I
will
to
choose
,
when
Life
and
Death
were
set
before
me
,
and
could
choose
no
better
?
Had
it
not
been
a
wiser
course
to
have
troubled
my self
a
little
while
with
some
few
Thoughts
of
it
,
then
now
to
feel
it
for
ever
?
Why
did
God
threaten
Hell
and
destruction
in
his
Word
,
and
set
it
forth
with
so
much
Terrour
to
mine
apprehensions
,
but
that
I
might
consider
and
escape
it
?
Why
did
he
appoint
the
Ministerial
Office
;
but
that
knowing
the
Terrours
of
the
Lord
,
they
might
perswade
men
?
2
Cor.
5.11
.
What
could
nothing
prevail
with
one
,
but
what
I
now
feel
,
and
must
forever
undergo
?
Think
not
to
say
then
,
I
had
not
time
to
consider
,
neither
had
I
skill
to
follow
such
a
work
as
this
:
It
's
not
so
much
a
knowing
Head
,
as
an
honest
Heart
that
's
required
to
this
work
.
The
Truths
are
but
few
and
plain
that
thy
Heart
is
to
dwell
upon
,
and
the
certainty
of
them
is
beyond
all
doubt
and
question
:
Whatever
difference
of
Opinion
there
may
be
in
other
things
,
yet
here
is
no
controversy
;
all
are
agreed
,
that
man
hath
an
Immortal
Soul
;
that
there
is
a
Life
to
come
:
That
the
Happiness
of
man
lies
in
these
two
things
.
1.
In
being
like
to
God
.
2.
In
loving
him
,
and
being
loved
by
him
;
that
sin
hath
made
us
unlike
to
him
,
and
therefore
must
be
repented
of
:
That
Christ
will
purge
away
their
guilt
and
sin
,
and
renew
them
by
his
Spirit
,
that
love
him
,
and
consent
to
be
ruled
by
him
,
and
will
take
him
for
their
Physitian
:
That
there
is
a
day
in
which
God
will
summon
all
the
World
before
him
,
and
Judge
them
Impartially
,
according
as
they
have
believed
,
or
not
believed
in
Christ
,
to
everlasting
joy
or
〈◊〉
.
These
things
are
certain
in
the
highest
〈◊〉
and
there
is
none
that
doubteth
〈…〉
but
either
an
Atheist
,
or
an
〈…〉
are
the
Truths
,
that
God
hath
〈…〉
in
great
mercy
and
compassion
〈…〉
commanded
every
one
,
〈…〉
Poer
and
Rich
,
〈…〉
think
upon
when
they
are
〈…〉
when
they
are
walk
〈…〉
,
when
they
lye
down
,
and
〈…〉
they
rise
up
;
and
to
teach
them
diligently
to
their
Children
,
and
to
live
as
those
that
do
believe
and
consider
them
.
Woe
to
the
man
or
woman
that
considers
not
these
things
,
good
it
had
been
for
him
or
her
if
they
had
never
been
born
:
Wilt
thou
not
think
of
those
things
?
It
is
because
thou
art
void
of
understanding
,
and
hast
chose
the
way
of
destruction
:
If
thou
wilt
not
be
perswaded
now
to
consider
,
thou
wilt
forget
thy
latter
end
,
thou
wilt
forget
thine
Immortal
Soul
,
and
God
will
be
forgotten
,
and
a
little
sensual
pleasure
will
weigh
more
with
thee
,
than
Eternal
Life
and
Happiness
:
And
when
the
day
of
thy
dishress
is
come
upon
thee
,
thou
wilt
wish
that
thou
hadst
rather
forgot
to
eat
thy
Bread
,
than
these
things
should
have
been
forgotten
;
and
to
fill
up
thy
measure
,
and
make
thee
perfectly
miserable
,
God
will
forget
thee
forever
.
Psal.
50.22
.
Now
consider
this
ye
that
forget
God
,
lest
I
tare
you
in
peices
,
and
there
be
none
to
aeliver
.
I
Have
set
some
of
the
Motives
before
you
that
should
stir
you
up
to
Consideration
,
and
shewed
you
in
part
what
a
mischief
it
is
for
this
faculty
to
lie
dead
,
which
is
given
us
by
God
to
quicken
those
that
are
dead
,
to
the
Life
of
Grace
and
Holiness
,
and
to
make
them
strong
and
lively
,
and
vigorous
Christians
that
are
quickned
by
the
spirit
of
Christ
,
and
have
set
their
affections
upon
things
above
,
and
not
upon
things
here
on
Earth
.
This
is
the
way
that
God
hath
prescribed
for
Rational
Creatures
to
get
home
to
God
,
that
are
revolted
from
him
;
and
to
recover
their
affections
to
the
right
owner
,
that
are
intangled
in
the
love
of
Earth
and
vanity
:
If
they
would
but
consider
,
would
feed
upon
Swinish
pleasures
no
longer
;
nor
suffer
their
Souls
to
be
charmed
with
more
delusion
,
nor
prefer
the
imaginary
dream
of
a
sluggard
,
before
the
happiness
of
a
man
that
is
awake
,
and
whose
eyes
are
open
:
Consideration
would
shew
such
a
man
the
difference
between
Earth
and
Heaven
,
rectify
his
judgment
in
this
great
point
,
(
viz.
)
where
mans
happiness
lies
:
And
tell
him
roundly
how
the
world
hath
cheated
him
with
more
shews
and
phantastick
pleasures
,
and
put
a
picture
into
his
hand
instead
of
real
felicity
:
It
would
clear
his
Eye-sight
,
and
make
him
quite
of
another
mind
,
than
once
he
was
,
when
Inconsideracy
had
blinded
him
,
and
the
world
had
befool'd
him
;
and
he
would
see
much
more
reason
to
live
in
the
love
of
God
,
looking
for
the
mercies
of
his
Redeemer
unto
eternal
Life
,
Jude
the
21.
than
ever
he
did
to
live
in
carnal
love
and
delights
:
Consideration
would
bring
the
world
and
all
its
pleasures
as
much
into
disgrace
,
as
ever
Inconsideracy
brough●
them
into
credit
:
And
men
that
snatch'd
at
the
riches
and
vain
glory
of
the
world
before
,
as
a
sweet
bit
to
be
purchased
upon
any
terms
,
would
after
they
are
enlightened
by
Consideration
,
suspect
all
its
soberest
pleasures
,
and
those
that
come
in
upon
the
fairest
terms
:
What
a
Confession
should
you
have
from
such
a
man
of
the
foolishness
and
madness
of
his
former
Conversation
,
when
he
liv'd
upon
Air
and
Trash
,
as
other
Inconsiderate
men
still
do
?
Such
a
one
as
Paul's
,
Tit.
3.3
.
For
we
our selves
(
saith
he
,
describing
his
state
before
Consideration
undeceived
him
)
were
sometimes
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
;
Then
you
should
hear
him
bitterly
accuse
and
condemn
the
soberest
course
he
formerly
took
,
when
the
World
had
the
Supremacy
in
his
mind
and
heart
:
Strange
it
would
be
to
see
a
man
so
much
altered
for
the
better
,
and
advanced
to
such
an
improvement
in
knowledge
and
vertue
,
as
by
impartial
,
sober
and
considerate
Thoughts
might
be
done
:
He
was
,
it
may
be
,
before
a
covetous
,
busie
worldling
,
that
scrap'd
and
dig'd
his
happiness
out
of
the
dirt
,
and
said
it
up
on
Earth
;
Whose
God
was
his
belly
,
whose
glory
was
his
shame
,
that
minded
Earthly
things
,
Phil.
3.19
.
But
now
his
conversation
is
in
Heaven
,
and
there
he
hath
laid
up
his
Treasure
;
And
digs
for
Wisdom
as
for
Silver
,
and
searcheth
for
it
as
for
hid
Treasure
,
Prov.
2.4
.
And
his
delight
is
among
the
Saints
,
and
such
as
excel
in
wisdom
,
Psal.
16.3
.
O
what
a
blessing
hath
God
bestowed
upon
the
man
or
woman
to
whom
he
hath
given
a
considering
mind
:
How
quickly
is
such
a
man
promoted
,
and
brought
to
unspeakable
honour
;
yea
to
find
approbation
with
God!
Such
a
man
is
quickly
higher
by
head
and
shoulders
(
as
it
s
said
of
Saul
)
than
the
rest
of
the
inconsiderate
doting
World
:
I
have
more
understanding
(
saith
David
)
than
all
my
teachers
,
for
thy
Testimonies
are
my
meditation
,
Psal.
119.99
.
You
that
are
yet
captivated
to
the
love
of
any
thing
here
on
Earth
,
and
like
to
perish
in
that
state
.
If
you
will
but
attentively
consider
what
you
dote
upon
,
and
what
you
venture
for
it
,
you
would
perceive
your
danger
,
and
certainly
make
your
escape
,
and
feel
the
vertue
of
this
excellent
duty
of
Consideration
:
And
your
present
content
,
would
make
you
sick
of
your
former
delight
:
And
the
Honourablest
men
on
earth
,
that
had
not
feasted
on
this
food
,
would
seem
to
you
but
vile
and
contemptible
persons
:
Methinks
I
see
the
man
recovered
by
Consideration
,
t●king
up
his
parable
like
Balaam
,
and
saying
,
Thus
saith
the
man
whose
eyes
consideration
hath
opened
,
He
saith
,
who
hath
heard
the
words
of
God
,
and
seen
the
Vision
of
the
Almighty
:
How
goodly
are
the
Tents
in
which
God
dwelleth
,
and
the
tabernacles
of
their
hearts
where
God
hath
his
habitation
:
As
the
Valleys
are
they
spread
forth
,
as
Gardens
by
the
Rivers
side
;
as
the
Trees
of
Ligh-Alo●s
which
the
Lord
hath
planted
,
and
as
Cedar
Trees
besides
the
waters
,
Numb.
24.3
,
4
,
5
6.
And
as
Consideration
would
recover
the
dead
,
and
bring
them
out
of
the
Grave
of
●gnorance
and
Corruption
,
and
shew
them
the
excellency
of
Divine
wisdom
and
purity
;
so
that
it
would
keep
them
in
breath
that
are
already
translated
from
death
to
life
,
and
inspire
fresh
vigour
and
cheerfulness
into
all
their
services
;
it
would
fill
their
hearts
with
a
burning
love
to
God
,
and
make
their
lives
as
a
shining
light
before
men
:
It
would
strengthen
their
faith
and
fortify
their
hopes
,
and
put
a
fresh
complexion
upon
their
must
withering
and
consumptive
Graces
;
and
make
their
heart
to
abound
and
run
over
with
joy
and
gladness
.
By
this
time
,
no
doubt
you
see
something
of
the
worth
and
excellency
of
Consideration
,
and
what
a
gainful
trade
it
is
:
Will
you
therefore
bend
your
minds
to
consider
,
and
spend
more
of
your
time
in
this
work
?
I
know
the
corrupted
heart
of
man
is
backward
to
this
exercise
,
though
it
be
of
such
flat
necessity
,
and
of
such
eternal
advantage
;
yea
,
though
it
breed
so
much
delight
and
pleasure
,
after
we
have
gotten
some
skill
,
and
made
some
progress
in
the
work
,
and
have
gotten
some
power
over
our
own
affections
,
and
can
bespeak
them
in
the
most
suitable
moving
way
:
For
cure
therefore
of
this
backwardness
,
I
have
given
you
some
quickning
Considerations
,
to
stir
you
up
to
this
duty
;
and
to
gain
the
consent
of
your
wills
to
this
necessary
duty
.
In
hopes
therefore
that
you
are
convinced
of
the
necessity
of
the
duty
,
and
fully
resolved
on
the
performance
;
and
that
you
will
not
neglect
such
a
duty
any
longer
,
nor
stand
in
the
way
of
your
own
light
and
comfort
.
I
come
next
to
give
you
some
Help
and
Assistance
for
the
more
comfortable
and
successful
management
and
performance
of
the
work
.
And
,
First
,
Endeavour
to
your
power
,
to
shun
all
Impediments
,
but
especially
those
that
are
most
likely
to
stupify
and
unfit
your
minds
for
Consideration
,
they
are
obvious
,
I
need
only
to
put
you
in
remembrance
.
First
,
Take
heed
that
you
sin
not
maliciously
,
(
1.
)
with
Wilfulness
and
Presumption
:
For
Divines
usually
distinguish
of
Three
sorts
of
Sins
.
1.
Sins
of
Ignorance
,
when
through
want
of
knowledge
,
we
transgress
the
Law
of
God
,
and
do
that
unwittingly
,
which
if
we
had
known
to
be
a
violation
of
the
Law
of
God
,
we
would
not
have
done
.
2.
Sins
of
Infirmity
,
such
as
are
committed
through
the
unavoidableness
,
unruliness
of
our
Sense
,
Phantasy
or
Passion
,
which
are
not
wholly
under
the
power
and
command
of
Reason
,
no
not
when
it
is
truly
enlightned
and
sanctified
.
3.
Such
as
are
committed
with
Knowledge
and
Deliberation
,
when
it
is
in
our
power
to
avoid
them
,
and
will
not
;
what
these
are
,
I
need
not
inform
you
,
every
one
may
be
his
own
judge
:
These
last
sort
are
called
by
some
,
Sins
of
Malice
;
and
how
much
such
sins
as
these
will
hinder
all
duty
,
as
well
as
Consideration
,
there
is
no
Christian
of
any
experience
,
but
knows
too
well
:
And
therefore
David
prayeth
especially
against
such
sins
as
these
,
Psal.
19.13
.
Keep
back
thy
servant
from
Presumptuous
Sins
,
let
them
not
have
dominion
over
me
;
then
shall
I
be
upright
and
innocent
from
the
great
transgression
:
If
thou
hast
any
good
affection
to
this
duty
,
and
art
convinc'd
,
that
thy
Soul
will
certainly
perish
without
frequent
serious
consideration
;
thou
hast
need
to
take
heed
of
such
sins
as
these
:
Believe
it
,
these
will
wound
thy
Conscience
,
break
thy
inward
peace
,
mightily
provoke
the
Lord
,
and
draw
away
the
Spirit
from
thee
,
and
fill
thee
with
disturbing
fears
,
and
besot
thy
mind
,
that
it
shall
not
be
fit
for
Consideration
;
or
if
not
,
such
sins
as
these
will
dispose
thee
to
hide
thy self
,
and
get
into
thee
dark
and
slie
consideration
,
as
that
which
will
discover
thy
shame
,
and
make
thee
odious
to
thy self
:
Never
think
to
bend
thy
mind
to
an
impartial
consideration
of
God
and
his
Attributes
,
and
the
Equity
of
Laws
,
nor
to
think
of
thy
latter
end
,
and
the
life
to
come
,
to
any
purpose
,
or
to
hear
a
right
answer
from
thy
Soul
,
when
thou
puttest
the
question
whether
it
be
sanctified
or
unsanctified
,
whilst
thou
givest
thy
consent
,
and
allowest
thy self
to
live
in
any
known
sin
.
I
may
say
of
Consideration
,
as
Mr.
Bolton
said
of
Prayer
,
That
it
will
make
thee
leave
such
presumptuous
sinning
;
Or
else
such
sins
will
make
thee
to
cast
off
Consideration
;
you
may
as
well
hope
to
reconcile
light
and
darkness
,
as
to
bring
these
to
any
agreement
.
Where
Consideration
is
in
any
strength
,
there
will
be
no
wilful
sin
,
or
else
Hell
it self
:
Art
thou
one
that
allowest
thy self
in
the
habitual
neglect
of
any
known
duty
?
Canst
thou
freely
indulge
thy self
in
any
unjust
or
ungodly
practice
?
Are
thy
Thoughts
at
liberty
to
think
vainly
and
wickedly
without
curb
or
controll
?
Is
thy
Tongue
at
liberty
to
utter
falshood
and
deceit
,
to
call
evil
good
,
or
good
evil
,
to
plead
any
unrighteous
causes
,
or
to
disgrace
any
way
that
thou
knowest
in
thy
Conscience
God
approveth
of
?
Art
thou
wilfully
proud
,
or
uncharitable
;
and
art
thou
intemperate
in
thy
Appetite
,
or
Passions
,
or
commonly
guilty
of
any
such
sin
,
that
thy
own
Conscience
doth
condemn
?
No
wonder
then
if
Consideration
be
an
unpleasant
work
to
thee
,
and
if
thy
Thoughts
turn
away
from
him
that
abhorreth
all
iniquity
,
but
that
especially
which
is
wilful
and
allowed
:
It
is
no
marvel
that
Meditation
is
seldom
or
never
,
in
the
word
of
the
Lord
that
condemneth
such
practices
,
as
you
can
allow
and
approve
,
and
sets
a
black
mark
upon
all
those
in
whom
there
is
any
reigning
sin
:
Take
heed
sin
committed
with
deliberation
and
allowance
is
not
far
from
it
,
for
one
such
sin
mightily
disposeth
to
another
;
and
where
once
such
sins
are
ordinary
and
habitual
,
it
shews
that
sin
hath
gotten
the
dominion
:
But
the
mind
will
not
be
so
averse
to
thy
duty
,
that
hath
a
respect
to
all
the
Commandments
,
and
that
doth
not
give
toleration
to
any
one
sin
,
that
it
knows
to
be
such
,
but
doth
confess
shame
himself
for
,
strive
and
Pray
against
every
corruption
that
he
is
conscious
to
himself
of
:
I
know
some
difficulty
there
will
be
after
all
,
but
yet
such
as
will
easily
yield
,
and
be
overcome
,
when
once
this
grand
impediment
is
removed
:
And
no
sin
hath
your
allowance
and
consent
,
but
is
seriously
rejected
and
opposed
.
2dly
.
The
next
great
enemy
to
this
necessary
duty
of
Consideration
,
is
a
fond
and
inordinate
delight
in
any
thing
here
on
earth
:
For
where
there
is
such
a
doting
love
,
your
Thought
will
be
continually
at
the
command
of
that
beloved
object
,
and
all
the
other
Affections
will
be
still
imployed
under
the
command
of
that
doting
love
:
If
it
be
something
in
present
possession
,
your
heart
will
be
dayly
with
it
;
or
if
it
be
off
a
little
while
,
it
is
not
at
rest
;
or
else
it
's
doing
something
that
may
root
this
inordinate
love
,
and
make
it
faster
and
stronger
;
its
main
care
is
to
keep
fast
hold
,
and
its
only
fear
is
lest
it
should
be
deprived
of
it
.
And
Consideration
there
will
be
little
or
none
,
unless
it
be
to
keep
out
the
light
of
those
Truths
that
would
spoile
the
pleasure
of
such
an
Idolized
comfort
.
Possibly
there
may
be
in
such
a
heart
some
Thoughts
of
God
and
the
Life
to
come
,
especially
in
those
that
are
frequently
told
,
and
in
part
convinced
of
the
necessity
of
such
Thoughts
;
but
whilst
such
a
foolish
love
prevaileth
,
such
Thoughts
will
come
to
nothing
,
and
be
made
of
none
effect
;
or
if
the
heart
be
thus
inordinatly
set
upon
a
thing
,
that
is
not
yet
in
its
possession
;
thy
defires
will
be
so
eager
and
impatient
after
it
,
that
there
will
be
neither
time
nor
room
for
such
Consideration
as
I
am
now
perswading
thee
to
,
whilst
thy
mind
is
disturbed
and
vexed
with
such
insolent
Passions
as
these
;
you
may
easily
imagine
,
with
what
Tergversation
and
backwardness
it
will
come
to
such
a
work
as
this
,
as
doth
discover
that
sinfulness
and
folly
of
them
:
Every
thing
naturally
seeketh
its
own
preservation
;
and
so
we
must
expect
that
lust
will
do
also
,
it
will
keep
possession
so
long
as
it
's
able
;
its
hard
to
pursue
any
worldly
pleasure
with
heat
and
passion
,
and
at
the
same
time
to
enter
upon
any
serious
Consideration
of
the
vanity
of
it
;
it
's
not
casie
to
let
the
affections
loose
upon
any
sinful
and
unlawful
delights
,
and
with
all
to
consider
impartially
at
the
same
time
,
the
fearfulness
of
Gods
displeasure
against
such
practices
:
There
's
nothing
can
be
well
done
,
where
Love
doth
not
lead
the
way
;
and
how
can
Spiritual
love
prevail
,
where
Carnal
Farthly
love
hath
got
dominion
:
I
know
God
can
bring
such
a
man
to
Consideration
,
that
hath
captivated
his
heart
to
some
Earthly
delight
,
otherwise
it
were
hard
to
think
how
he
could
be
brought
to
Repentance
;
but
then
usually
the
strength
and
vehemency
of
the
affection
is
abated
,
either
by
the
power
of
God's
Word
,
or
some
affliction
or
other
,
before
the
mind
will
be
brought
to
any
sober
Consideration
:
But
yet
I
say
,
whilst
such
inordinate
love
is
in
exercise
and
strength
,
it
will
keep
out
Consideration
,
and
set
the
hear●
against
it
.
So
that
if
such
a
one
would
have
his
mind
at
liberty
to
Consider
,
he
must
draw
the
Fewel
that
feedeth
Affection
,
and
weaken
it
by
a
resolved
Abstinence
from
that
which
is
its
nourishment
,
and
submit
to
any
afflictions
that
God
sendeth
for
his
help
,
and
be
glad
of
such
a
blessed
advantage
to
bring
him
to
his
right
mind
again
,
otherwise
that
work
of
Consideration
will
go
but
heavily
on
;
especially
when
the
things
to
be
considered
are
so
much
of
another
nature
,
and
so
opposite
to
all
Carnal
,
Fleshly
love
and
delights
whatsoever
.
Thirdly
,
Another
great
hindrance
to
Consideration
,
will
be
the
Company
and
Talk
of
more
worldly
men
:
You
shall
be
sure
to
meet
with
nothing
from
such
Fellowship
as
this
that
will
animate
and
quicken
you
to
such
Thoughts
as
these
;
if
your
mind
be
never
so
little
disposed
to
meditate
in
the
Law
of
God
,
and
think
of
a
future
reckoning
and
account
,
and
to
examine
what
preparation
is
made
towards
it
;
you
shall
find
enough
in
their
Frothy
,
Idle
,
Impertinent
,
or
Sinful
discourse
to
quench
such
Thoughts
,
and
to
bend
your
mind
quite
another
way
;
but
nothing
to
promote
or
set
forwards
any
good
inclination
or
desire
:
Alas
,
the
the
heart
of
man
is
naturally
too
backward
to
Sober
and
Impartial
Consideration
of
the
most
concerning
matters
,
that
we
have
need
of
all
the
help
we
can
get
to
put
the
mind
in
such
Heavenly
frame
and
temper
,
and
need
not
any
thing
to
pull
back
and
discourage
:
It
's
necessary
to
retire
from
the
company
and
converse
of
those
that
are
good
,
when
we
would
attend
this
work
to
any
purpose
,
much
more
from
the
Society
of
men
whose
Tongues
are
continually
imployed
about
vanity
and
sin
:
But
if
thou
wouldst
be
fit
for
the
Consideration
that
I
am
pressing
on
thee
,
avoid
such
Company
as
this
,
not
only
when
thou
art
more
solemnly
addressing
thy self
to
this
work
,
but
also
at
other
times
also
:
For
such
Companions
will
be
storing
thy
mind
with
such
empty
notions
and
impressions
as
will
pervert
it
,
and
keep
out
such
matter
that
should
furnish
and
supply
it
for
the
successful
peformance
of
this
duty
:
O
how
doth
the
Chatt
and
foolish
Talk
of
Idle
Light-headed
men
damp
any
good
Seed
in
thee
,
and
weaken
all
good
affections
!
and
therefore
must
needs
be
a
deadly
enemy
to
the
Consideration
which
should
be
promoted
thereby
:
I
appeal
to
those
that
have
their
Ears
continually
filled
with
discourse
about
the
matters
of
this
Life
,
about
their
Flocks
and
their
Herds
,
and
their
Lands
and
their
Trades
,
where
the
Fair
is
to
day
,
and
where
the
Market
is
to
Morrow
,
and
what
News
is
stirring
(
to
say
no
worse
)
how
hard
is
it
to
get
any
Reverential
Thoughts
of
God
,
or
any
affecting
apprchensions
of
the
Life
to
come
:
It
is
no
easie
matter
to
get
thy
heart
affected
with
thy
sin
,
and
the
mischief
it
hath
done
thee
,
and
that
woful
state
and
condition
of
those
that
die
in
it
,
when
thy
discourse
is
altogether
of
another
nature
.
But
if
the
discourse
be
Wanton
,
Obscene
,
Prophane
,
and
much
more
if
it
be
●theistical
,
and
intended
to
the
scorn
and
derision
of
Holiness
,
or
any
of
the
means
God
hath
appointed
to
promote
it
;
what
impression
this
is
like
to
make
upon
the
Hearers
,
I
wish
you
nover
know
by
experience
:
Woe
to
the
persons
that
use
the
Talents
God
hath
given
them
to
such
a
wicked
purpose
,
and
serve
the
Devil
so
openly
in
the
world
;
and
that
are
imployed
as
his
Agents
,
not
only
to
destroy
themselves
,
but
to
pervert
and
destroy
the
Souls
of
others
with
whom
they
have
any
fellowship
;
I
would
not
be
in
the
condition
of
those
that
go
down
to
the
Grave
with
the
guilt
of
such
a
sin
on
them
for
all
the
World
:
If
as
the
Apostle
tells
us
,
He
that
converte●h
a
sinner
from
the
evil
of
his
wa●
,
shall
save
his
Soul
from
death
,
and
hide
〈◊〉
of
sins
,
James
5.23
.
What
reward
shall
be
given
unto
thee
thou
false
tongue
,
Psal.
120.3
.
that
studiest
to
convert
a
sinner
to
the
errour
of
thy
ways
,
and
to
bring
his
soul
to
death
?
what
shall
be
done
unto
thee
,
that
dost
in
plain
terms
,
or
else
by
cunning
Fetches
endeavour
to
discourage
thy
brother
from
prayer
,
meditation
in
the
word
of
God
,
and
consideration
of
the
life
to
come
?
If
you
have
any
belief
of
the
life
to
come
and
compassion
for
your
souls
,
avoid
the
company
of
such
persons
as
much
as
you
can
,
and
stopt
your
ears
to
such
discourses
,
or
rather
openly
declaim
against
them
and
rebuke
the
persons
roundly
,
that
are
such
enemies
to
the
salvation
of
mens
souls
,
and
consequently
to
all
the
means
that
should
promote
and
bring
it
to
pass
,
amongst
which
Consideration
is
none
of
the
least
.
Fourthly
,
see
that
you
carefully
shun
too
much
occupation
in
worldly
affairs
:
If
your
thoughts
be
much
entangled
with
the
matters
of
the
world
,
they
will
be
very
unfit
for
the
consideration
of
such
weighty
serious
things
which
you
must
think
upon
,
till
you
are
affected
with
them
more
than
all
other
matters
that
meerly
concern
this
life
,
or
else
wish
that
God
had
never
given
you
a
thinking
faculty
.
Be
still
and
know
that
I
am
God
,
so
we
render
it
,
Psal.
46.10
.
But
in
the
Hebrew
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
1.
)
Desist
from
,
and
remit
your
other
imployments
and
consider
that
I
am
God
:
For
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Hiph
,
signifies
,
Desistere
,
Absistere
,
Remittere
.
(
1.
)
To
desist
,
to
leave
off
or
remit
:
If
worldly
matters
be
too
busie
in
your
heads
,
spiritual
and
eternal
things
cannot
be
considered
,
nor
thought
upon
as
they
ought
.
You
may
as
well
walk
upright
with
a
Mountain
on
your
backs
,
as
erect
your
thoughts
Heaven-ward
,
whilst
they
are
incumbred
with
the
world
.
Though
slight
and
trivial
business
may
be
transacted
in
a
Croud
,
yet
when
we
have
matters
of
weight
and
moment
,
we
then
chuse
silence
and
ret●●●ment
.
Let
me
tell
you
there
's
nothing
of
such
consequence
as
those
things
that
are
to
fall
under
our
consideration
:
And
do
you
think
a
mind
distract
with
worldly
cares
is
fit
for
such
a
work
as
this
?
It
is
not
easie
to
be
affected
with
the
eye
of
God
that
's
ever
on
us
,
and
to
stand
always
in
awe
of
him
,
unless
frequent
,
serious
consideration
make
way
.
And
who
can
do
that
,
that
hath
one
worldly
business
or
another
perpetually
in
his
mind
?
And
is
even
burthened
and
oppressed
with
such
thoughts
.
As
the
eye
of
the
body
is
disturbed
by
the
violent
motion
of
the
Wind
or
Air
;
so
the
eye
of
the
understanding
is
more
perturbed
,
by
busie
,
confused
and
tumultuous
thoughts
:
And
although
they
that
have
their
heads
continually
exercised
and
imployed
in
worldly
business
are
very
subject
to
such
confusion
and
disorder
,
yet
even
those
also
that
have
not
their
hands
very
much
imployed
,
may
have
their
hearts
in
continual
disturbance
,
and
agitation
,
and
may
have
as
little
vacancy
and
leisure
for
such
consideration
,
as
those
that
are
over
head
and
ears
in
the
World
,
and
are
as
busie
all
the
day
long
as
if
they
were
labouring
for
a
Crown
or
Kingdom
.
It
is
an
unvaluable
mercy
to
have
a
free
composed
and
undisturbed
mind
,
and
to
have
vacancy
and
leisure
to
ask
a
mans
self
what
he
is
doing
?
and
whether
it
will
yield
him
comfort
when
he
is
passing
out
of
the
World
?
Many
have
bitterly
repented
them
that
they
have
had
so
many
Irons
in
the
Fire
,
and
that
with
Martha
,
they
have
been
careful
and
solicitous
for
many
things
,
whilst
they
have
neglected
the
one
thing
necessary
,
Luke
10.41
.
Let
their
Repentance
be
a
warning
unto
us
that
the
oppressing
cares
of
the
world
do
not
either
prevent
or
else
smother
and
choke
better
thoughts
.
Fifthly
,
Another
grand
obstruction
to
the
work
of
necessary
consideration
,
is
pride
,
in
all
the
kinds
thereof
:
As
God
deals
with
pride
,
so
pride
deals
with
him
;
He
looks
upon
the
proud
,
and
the
proud
look
upon
him
afar
off
;
or
rather
he
regardeth
them
not
at
all
,
nor
they
him
:
The
wicked
through
the
pride
of
his
countenance
will
not
consider
and
seek
after
God
;
God
is
not
in
all
his
thoughts
,
Psal.
10.4
.
His
wayes
are
alwayes
grievous
to
him
.
They
are
far
above
out
of
his
sight
,
Vers.
5.
Though
the
proud
man
looketh
too
high
,
yet
not
high
enough
(
you
see
)
to
take
God
into
his
consideration
,
who
should
be
the
principal
object
of
it
.
There
is
none
that
standeth
at
a
greater
distance
from
God
,
both
Actively
and
Passively
by
way
of
sin
and
punishment
,
than
the
proud
person
.
Though
the
heart
that
's
lifted
up
with
pride
beareth
it self
so
high
,
yet
not
high
enough
for
such
a
work
as
consideration
is
,
that
is
to
be
exercised
in
the
highest
matters
:
It
's
true
both
pride
and
consideration
are
of
an
aspiring
nature
,
and
yet
you
can
scarce
name
two
things
that
are
more
inconsistent
.
The
one
seeks
the
vanishing
breath
and
applause
of
men
;
The
other
is
ambitious
of
God's
approbation
:
The
one
reacheth
after
the
pomp
and
glory
of
the
Earth
,
and
the
other
foares
after
the
riches
and
glory
of
Heaven
:
And
as
pride
lifteth
up
the
flesh
;
so
consideration
doth
enable
and
advance
the
Spirit
.
Now
he
that
is
gotten
up
to
the
Top
of
wordly
pride
and
greatness
,
is
far
more
indisposed
to
consider
the
high
Attributes
of
God
and
his
glorious
perfections
;
and
the
life
to
come
,
and
the
joys
of
Heaven
;
than
he
that
is
cast
down
and
humbled
by
worldly
poverty
and
shame
;
he
hath
a
better
prospect
into
the
Heavenly
Kingdom
and
Glory
;
and
seeth
more
of
the
Majesty
of
God
,
and
the
splendour
and
dignity
of
his
,
Servants
,
that
is
placed
low
in
the
world
,
than
he
that
is
got
upon
a
Pinnacle
,
or
stands
upon
the
Mountain
of
worldly
honour
and
felicity
.
There
is
no
man
that
is
the
least
acquainted
with
the
〈◊〉
of
God
,
but
will
easily
confess
,
that
an
〈…〉
lowly
spirit
hath
more
clear
,
distinct
,
affecting
apprehensions
of
the
highest
things
,
than
the
proudest
and
most
〈◊〉
spirit
.
Men
think
to
advance
themselves
to
honour
by
such
a
spirit
as
this
;
but
it
's
certainly
true
,
that
nothing
doth
more
debase
them
,
so
true
is
it
,
th●●
Solomon
●ffi●●meth
,
that
the
wicke
wor●●●th
a
deceifed
,
work
R●o●●
,
11.18
.
As
pride
is
an
en●my
to
all
grace
whatsoever
,
so
it
is
a
deadly
enemy
to
consideration
;
for
there
's
nothing
would
more
effectually
stame
and
disgrace
it
th●n
consideration
would
;
and
●●erefore
it
saith
〈◊〉
it
as
Ahab
of
Mical●●
I
hate
it
,
for
it
n●ver
prophesieth
good
concerning
m●
,
bu●
evil
,
1
King
22.8
.
A
little
sober
,
serious
consideration
would
quickly
tell
a
man
,
what
a
worm
he
is
,
as
David
saith
and
no
man
,
Psal
,
22.6
.
and
what
little
cause
he
hath
to
swell
and
be
lifted
up
;
and
therefore
while
he
hath
a
mind
to
be
great
in
his
own
eyes
,
and
in
the
eyes
of
others
he
will
not
conside●
:
'T
is
not
possible
for
a
proud
man
whilst
he
continues
to
be
such
,
to
let
his
mind
loose
to
impartial
consideration
and
meditation
in
the
Word
and
Works
of
God
:
He
will
quickly
stumble
at
this
Rock
of
Offence
,
and
dash
his
foot
against
the
Cross
of
Christ
,
and
despise
the
humility
and
poverty
of
spirit
that
is
such
an
essential
property
to
all
his
true
Disciples
,
and
Followers
,
Isa
,
8.14
.
and
Rom.
9.32
.
As
ever
you
would
have
your
minds
free
for
consideration
,
without
which
it
is
not
possible
to
be
wise
to
salvation
;
take
heed
of
an
insolent
,
haughty
mind
,
for
such
a
one
is
always
an
unteachable
mind
.
'T
is
the
humble
that
God
hath
promised
to
dwell
with
,
and
teach
;
The
rest
will
not
be
taught
,
but
say
to
the
Almighty
,
depart
from
us
,
we
desire
not
the
knowledg
of
thy
ways
,
Job
,
21.14
.
It
's
a
deep
sence
of
emptiness
and
thirst
after
happiness
that
makes
way
for
consideration
:
but
they
that
are
full
and
happy
in
their
own
account
,
have
no
need
of
it
,
nor
will
be
brought
to
consider
that
they
are
poor
and
miserable
,
and
blind
and
naked
,
Rev.
3.17
.
And
yet
without
consideration
they
are
lost
for
ever
;
for
there
is
no
surer
way
than
inconsideracy
to
the
greatest
poverty
and
shame
.
Sixthly
,
If
you
would
tast
the
pleasure
,
and
partake
of
the
great
profit
that
consideration
would
be
sure
to
bring
along
with
it
,
set
your self
in
good
earnest
against
a
fickle
,
slothful
spirit
;
I
put
these
both
together
,
because
I
would
not
multiply
particulars
too
far
.
It
is
the
natural
disease
of
man's
Soul
since
it
hath
forsaken
God
,
either
to
sit
still
and
pine
away
in
sloth
and
negligence
,
or
else
to
wander
up
and
down
from
one
variety
to
another
;
both
these
extreams
are
too
incident
to
the
perverted
nature
of
man
,
&
stand
in
very
great
opposition
to
the
duty
of
Consideration
:
our
corrupted
minds
are
very
prone
,
either
to
sleep
securely
,
or
else
to
dream
and
wander
about
;
either
to
be
altogether
idle
,
or
busie
to
no
purpose
.
They
are
both
Feaverish
Distempers
of
the
Soul
,
only
one
is
the
hot
,
and
the
other
is
the
cold
Fit
;
but
they
are
both
far
enough
from
that
sound
and
even
Constitution
,
wherein
the
health
of
the
Soul
doth
consist
.
The
great
difficulty
of
consideration
lies
in
the
aversness
of
our
hearts
to
any
fixed
,
serious
thoughts
of
any
thing
,
much
more
of
God
and
the
life
to
come
,
and
matiers
of
that
nature
:
The
mind
is
of
a
wandring
nature
,
and
quickly
weary
of
continued
,
pertinent
,
orderly
thoughts
of
any
thing
:
but
yet
those
that
have
overcome
that
fickleness
of
a
roving
mind
as
to
other
things
,
yet
are
backward
enough
to
think
with
pertinency
,
life
and
affections
upon
spiritual
and
eternal
things
;
It
's
easie
to
let
the
mind
wander
from
one
object
to
another
,
and
very
suitable
to
the
fickle
,
mutable
nature
of
man
,
that
having
left
God
,
is
become
most
unlike
him
.
This
is
the
temper
of
the
greatest
part
of
the
world
;
whose
minds
are
become
like
a
queazy
or
wanton
stomack
,
that
must
taste
of
this
and
that
,
&
the
other
dish
and
cannot
keep
to
any
one
,
so
their
minds
and
affections
are
now
after
this
thing
,
presently
after
another
;
and
are
more
alterable
than
the
wind
or
weather
.
First
,
They
are
sick
for
this
or
that
beloved
Object
,
and
then
by
and
by
they
are
sick
of
it
,
just
now
they
are
sick
for
the
thought
and
desire
of
such
a
thing
;
and
presently
they
are
as
sick
of
the
enjoyment
of
it
,
and
quickly
forget
it
.
Hence
it
is
that
the
Psalmist
tells
us
,
That
man
walketh
in
a
vain
shadow
,
and
disquieteth
himself
in
vain
,
Psal.
39.6
.
How
can
that
man
consider
any
thing
as
he
ought
,
or
look
beyond
the
Face
and
Appearance
of
any
thing
,
that
distracts
himself
with
such
variety
of
thoughts
,
such
multiplicity
of
Objects
that
have
not
any
any
affinity
with
each
other
?
The
Eyes
of
a
Fool
,
saith
Solomon
,
are
in
the
ends
of
the
earth
,
Prov.
17.24
.
(
that
is
)
upon
every
impertinent
,
idle
object
that
concerns
him
not
.
It
would
very
much
dispose
our
minds
to
that
consideration
,
I
am
speaking
of
,
to
make
the
mind
attend
and
keep
close
to
the
duties
that
concern
us
,
and
the
work
that
we
are
about
:
The
more
we
give
it
a
liberty
to
fly
about
every
where
,
and
to
think
of
matters
that
concern
it
not
;
the
more
unfit
will
it
be
to
be
confined
to
any
serious
consideration
of
Heavenly
things
And
as
a
roving
,
wandring
mind
is
very
unmeet
for
consideration
,
so
is
a
slothful
,
lazy
spirit
that
will
not
be
at
any
pains
in
thinking
,
though
of
the
greatest
matters
in
the
world
:
That
,
when
you
would
bring
it
on
to
consideration
,
draws
back
,
and
cries
there
is
a
Lion
in
the
way
,
Prov.
26.13
.
and
is
discouraged
at
every
difficulty
.
That
will
not
undergo
any
labour
,
first
to
clear
the
truth
to
the
understanding
and
then
to
bring
it
to
the
heart
.
The
sothful
man
hideth
his
hand
in
his
bosom
,
&
will
not
so
much
as
bring
it
to
his
mouth
again
,
saith
the
wiseman
,
Pro.
19.24
.
No
wonder
if
such
a
mind
famish
for
want
of
knowledg
that
will
not
bend
it self
to
consider
of
the
things
that
concern
its
everlasting
peace
;
no
wonder
if
the
Vineyard
of
the
slothful
be
overgrown
with
thorns
,
and
if
nettles
cover
the
face
thereof
,
and
the
stone
Wall
thereof
be
broken
down
,
Prov.
24.30
.
He
must
needs
be
Ignorant
that
will
not
search
,
and
hunt
after
knowledge
;
and
he
must
needs
have
a
crude
,
raw
,
and
undigested
knowledge
that
will
not
Roast
what
he
took
in
hunting
,
and
will
not
take
the
pains
to
work
the
truth
upon
his
heart
which
he
hath
gotten
into
his
mind
,
Prov.
12.27
.
If
you
desire
heartily
to
be
rid
of
those
distempers
,
you
must
use
force
and
violence
with
your
thoughts
,
and
confine
them
when
they
would
wander
,
and
spur
them
up
when
they
would
lie
Idle
.
Under
God
man
hath
the
greatest
command
over
his
own
mind
,
and
ought
to
use
the
authority
God
hath
given
him
to
compel
it
to
the
frequent
exercise
of
this
duty
;
as
you
would
deal
with
your
beast
that
is
skittish
or
jadish
,
so
you
must
deal
with
your
mind
;
if
your
horse
be
skittish
and
unruly
,
you
will
use
the
curb
and
bridle
to
tame
and
bring
him
into
order
;
you
must
use
the
same
prudence
with
a
skittish
,
unrul●●
mind
,
that
would
not
be
under
command
,
but
wander
after
its
own
imagination
:
On
the
other
side
if
your
Herse
be
dull
and
jadish
,
you
will
make
him
feel
the
spur
and
whip
till
he
mends
his
pace
;
so
must
you
do
also
by
a
sleepy
,
stupid
mind
,
wake
it
out
of
its
security
;
and
use
your
Soveraignty
over
it
,
till
you
have
made
it
yield
,
and
it
begins
to
feel
the
sweetness
of
those
thoughts
,
that
before
it
would
not
endure
,
nor
give
any
way
to
.
He
that
can
prevail
thus
with
his
own
heart
shall
prevail
with
God
.
So
much
for
the
First
Direction
to
the
duty
of
Consideration
,
viz.
Shun
all
impediments
.
Secondly
,
As
you
must
avoid
all
that
will
either
hinder
or
discourage
the
work
of
consideration
;
so
you
must
do
all
that
will
promote
and
further
it
:
As
First
,
It
will
much
conduce
to
the
successful
performance
of
this
duty
,
to
be
skilful
in
it
.
Now
this
skilfulness
lies
in
these
two
things
.
(1)
That
your
mind
be
truly
convinc'd
that
God
is
the
summum
bonum
.
(
1.
)
The
chiefest
good
,
and
that
your
happiness
consists
in
likeness
to
,
and
communion
with
him
;
and
that
you
have
arguments
at
hand
to
encrease
this
conviction
,
and
to
advance
it
to
a
higher
degree
by
a
quiet
daily
consideration
of
them
.
(
2.
)
That
you
know
how
to
move
upon
your
own
affections
,
that
they
may
be
answerable
to
this
conviction
;
I
mean
that
you
be
skill'd
to
excite
love
to
God
,
desire
after
him
,
joy
and
delight
in
him
,
hope
towards
him
,
and
the
rest
of
the
mixt
and
more
compounded
affections
of
thankfulnefs
to
him
,
repentance
for
sins
committed
against
him
;
and
that
by
such
Rhetorick
and
Perswasions
that
most
prevail
with
him
:
and
to
this
end
it
is
necessary
,
that
your
memory
,
if
not
your
heart
,
be
stored
with
matter
fit
to
work
upon
mind
and
heart
,
collected
out
of
the
Word
and
Providence
of
God
,
and
from
the
daily
observation
of
your
own
temper
and
inclinations
;
and
that
you
can
cloth
it
with
expressions
that
work
best
upon
your
own
Genius
and
Disposition
.
That
matter
and
way
of
pressing
it
upon
your
mind
and
affections
is
best
to
you
which
prevaileth
most
with
them
;
and
which
will
vary
according
to
mens
different
complexions
,
education
,
society
,
studies
and
other
circumstances
,
which
make
a
man
lie
open
to
this
or
that
way
of
arguing
more
than
any
other
;
and
more
easie
it
may
be
to
be
wrought
upon
by
a
more
probable
argument
,
than
others
by
a
plain
demonstration
.
Such
a
Scheme
of
Rhetorick
will
stir
this
mans
affection
,
that
will
not
move
anothers
:
and
the
phrase
and
manner
of
expression
will
set
one
man
on
fire
,
that
will
not
warm
another
;
so
that
it
is
no
small
step
to
the
success
of
your
meditations
,
to
be
well
versed
in
your
own
temper
and
constitution
,
and
to
handle
your self
accordingly
when
you
come
to
treat
by
way
of
Soliloquy
with
your
own
Soul
.
Moreover
,
the
main
stick
to
some
mens
proficiency
lies
more
in
their
understandings
,
than
in
their
affections
:
In
others
the
obstruction
is
most
in
their
affections
;
for
some
are
more
easily
conquered
by
rational
arguments
that
convince
and
satisfie
the
understanding
;
others
by
such
as
work
more
upon
the
affections
.
The
more
you
have
of
this
skill
to
discern
the
most
suitable
method
to
deal
with
your self
,
and
what
are
the
fittest
applications
;
the
more
you
are
like
to
profit
in
,
and
by
consideration
.
Your
reproofs
,
admonitions
,
and
encouragements
are
the
more
likely
to
do
their
work
when
they
are
suitably
applied
,
and
hit
you
in
the
right
Vein
.
Thirdly
,
Another
help
to
consideration
will
be
to
charge
it
upon
your self
as
a
duty
of
flat
necessity
:
why
is
it
that
men
that
make
conscience
of
prayer
,
yet
make
none
at
all
of
this
duty
of
consideration
,
though
this
be
of
as
absolute
necessity
as
the
other
?
And
prayer
is
like
to
turn
into
a
meer
form
,
and
prove
ineffectual
without
Meditation
:
For
what
can
you
imagine
can
be
the
reason
,
but
that
they
take
the
one
to
be
their
duty
,
and
not
the
other
,
when
as
God
hath
enjoyned
the
one
as
peremptorily
as
the
other
?
And
some
set
time
should
be
set
apart
daily
for
the
one
as
well
as
for
the
other
.
It
's
Meditation
that
inspires
life
into
Prayer
,
hearing
the
Word
,
and
all
other
duties
.
And
consideration
,
as
well
as
prayer
,
must
help
you
to
profit
by
the
providences
of
God
towards
you
.
For
God
will
have
man
to
have
a
subordinate
hand
in
his
own
proficiency
and
salvation
;
and
consideration
is
the
leading
Act
whereby
man
is
instrumental
to
his
own
happiness
.
It
could
not
be
,
that
this
duty
should
be
so
generally
neglected
and
performed
by
so
few
,
excepting
by
the
By
,
unless
it
were
generally
thought
to
be
no
duty
:
men
that
have
any
Conscience
dare
not
live
in
the
constant
neglect
of
a
known
duty
but
they
will
be
worried
by
their
Conscience
,
which
will
frequently
twit
them
with
their
neglect
.
And
they
will
perform
it
in
a
dead
and
customary
manner
rather
than
not
at
all
,
and
so
be
feared
to
undergo
the
lashes
of
their
own
guilty
minds
that
will
frequently
scourge
them
;
well
,
whether
you
will
charge
it
upon
your selves
as
a
duty
of
absolute
&
indispensible
necessity
or
no
;
so
it
is
,
duty
will
be
duty
,
think
how
you
will
;
and
your
slight
and
careless
thoughts
,
will
not
make
the
Law
of
God
of
none
effect
.
You
have
no
small
obligation
upon
you
to
this
duty
,
whether
you
will
take
notice
of
it
,
yea
or
not
.
If
you
neglect
this
duty
;
and
have
any
Spark
of
true
grace
in
your
souls
,
any
sincere
love
to
God
and
faith
in
his
Son
,
you
will
quickly
perceive
the
want
of
this
duty
in
the
languishing
condition
of
your
soul
;
your
grace
will
quickly
wither
,
and
look
with
a
famished
,
pined
complexion
,
and
prayer
and
all
other
duty
will
starve
into
a
meer
form
,
want
those
holy
affections
,
which
are
the
very
life
and
soul
of
them
;
and
if
you
have
no
grace
in
sincerity
,
none
you
are
like
to
have
,
till
you
are
brought
to
impartial
,
serious
consideration
.
Is
it
not
better
therefore
to
know
your
duty
,
and
the
great
necessity
of
it
,
and
bless
God
,
that
you
are
not
kept
in
the
dark
,
as
many
others
are
,
that
know
of
what
moment
it
is
,
and
perish
for
want
of
it
?
If
it
were
not
a
duty
so
necessary
to
salvation
,
then
perhaps
,
the
ignorance
and
neglect
of
it
were
not
to
be
so
much
lamented
;
but
when
the
want
of
it
will
so
apparently
destroy
your
souls
,
it
's
time
to
look
about
you
,
and
to
lay
a
further
obligation
on
your selves
by
your
own
vow
and
promise
,
to
be
frequent
in
the
practice
of
it
.
The
duty
is
bound
upon
you
already
by
a
double
necessity
.
(
1.
)
By
the
necessity
of
a
precept
.
(
2.
)
By
the
necessity
of
a
means
.
God
hath
commanded
it
,
and
therefore
if
there
were
no
other
obligation
,
this
were
sufficient
to
engage
us
to
the
performance
.
But
if
there
were
no
command
of
God
to
enforce
the
duty
,
yet
since
it
is
a
means
without
which
salvation
is
so
impossible
,
and
hath
such
a
mighty
influence
upon
faith
and
all
other
grace
,
now
it
becomes
doubly
necessary
to
us
.
Let
us
then
add
a
third
necessity
and
lay
a
faster
obligation
upon
our selves
,
by
charging
it
upon
our
own
souls
,
and
obliging
our selves
by
deliberate
vow
and
resolution
to
as
Consciscientious
performance
of
it
,
as
we
do
of
Prayer
,
or
any
other
duty
that
we
dare
not
neglect
;
lest
we
should
not
be
able
to
rise
or
go
to
Bed
without
fear
and
the
disturbance
of
a
guilty
mind
.
Thirdly
,
It
will
be
a
singular
advantage
to
the
work
of
Consideration
,
(
though
more
remote
)
to
be
temperate
.
Now
Temperance
is
taken
in
the
widest
compass
,
for
Moderation
in
the
use
of
all
Earthly
Comforts
;
And
in
this
larger
extent
it
's
taken
,
when
Epictetus
comprehends
all
Vertue
in
those
two
words
;
Temperance
and
Patience
,
or
Abstinence
and
Sustinence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Or
else
it
's
taken
in
its
narrower
compass
,
for
Moderation
in
those
more
gross
and
bodyty
pleasures
,
such
as
Meat
and
Drinks
;
and
〈◊〉
or
Essentinacy
;
it
's
Temperance
in
this
more
restrained
sence
that
I
here
recommend
to
you
.
Though
I
know
,
as
it
's
taken
in
its
widest
acception
,
it
must
needs
farther
it
more
〈◊〉
,
because
it
includes
the
other
,
and
much
more
,
but
then
it
would
be
co-incident
with
the
second
impediment
,
which
was
to
shun
all
●●ordi●a●e
delights
in
any
thing
here
on
Earth
.
The
mind
that
is
oppressed
with
Meat
and
〈◊〉
,
and
dispirited
with
Venery
,
and
made
〈◊〉
with
Da●●ance
and
Effeminacy
,
is
not
fit
for
Contemplation
(
either
Solemn
or
Occasional
)
unless
it
be
of
Carnal
or
Corpo●eal
Beaut●●
it
is
altogether
●●meer
for
the
pure
and
spirituall
Contemplation
of
the
Divine
Excellencies
,
and
the
ravishing
Beauty
of
Holiness
;
that
are
not
enjoyed
but
by
one
that
's
clear
in
understanding
and
pure
in
heart
,
which
they
can
never
be
,
which
sot
and
pollute
themselves
with
such
muddy
and
impure
delights
.
The
duty
of
Set
and
Solemn
Contemplation
requireth
an
illuminated
,
attentive
mind
,
and
a
chearful
heart
,
if
it
be
performed
with
any
considerable
Success
:
But
now
,
Whoredom
and
Wine
,
and
new
Wine
take
away
the
Heart
,
Hos.
4.11
.
They
defraud
this
duty
of
that
sprightfulness
,
vigour
and
affection
that
it
requires
;
and
the
Understanding
that
's
perpetually
smoak'd
with
the
Fumes
that
rise
from
an
over-charged
Stomach
,
hath
few
Lucida
intervalla
,
and
is
never
perspicacious
,
and
sit
for
such
contemplation
.
I
deny
not
,
but
some
degrees
of
this
intemperance
may
consist
with
this
duty
,
and
there
may
be
some
vacancy
for
a
little
dull
exercise
of
this
work
:
But
if
this
disease
be
grown
to
any
height
or
prevalency
,
the
mind
will
be
so
listless
,
and
the
affections
will
be
so
earthly
,
that
you
may
as
well
move
a
Block
,
as
such
a
surfeited
soul
to
these
Sublime
and
Raised
Meditations
.
It
will
be
like
Anselm's
Bird
with
a
heavy
weight
tyed
to
the
Leg
of
it
,
when
it
begins
to
fly
and
lift
up
it self
,
or
rather
,
it
will
have
no
disposition
to
fly
at
all
.
O
that
all
Gluttons
and
Drunkards
,
and
Persons
addicted
to
Filthiness
and
Wantonness
were
well
sensible
of
this
,
that
are
like
to
perish
for
ever
for
want
of
that
Consideration
that
should
save
them
from
destruction
.
Little
do
they
think
how
they
starve
in
the
midst
of
such
Plenty
,
and
how
lean
and
famished
their
Souls
are
,
whilst
Their
eyes
stick
out
with
fatness
,
Psal.
73.7
.
Hence
it
is
that
your
Gluttons
and
Wine-bibers
,
and
the
rest
of
our
Belly-Gods
are
so
little
acquainted
with
the
life
to
come
,
and
that
they
so
little
relish
any
discourse
with
themselves
or
others
about
Heavenly
things
;
and
that
the
Lord
is
not
the
Portion
of
their
Cup
,
Psal.
16.5
.
Hence
it
is
that
those
that
are
so
familiar
at
the
Cookes-Shop
or
Tavern
,
are
so
strange
to
the
place
of
Gods
Residence
,
and
inter-meddle
not
with
the
Heavenly
Joys
.
But
although
it
be
this
gross
Intemperance
and
Sensuality
that
is
so
Point
Blank
an
enemy
to
Consideration
;
yet
I
must
say
also
that
every
degree
of
Intemperance
doth
much
hinder
the
duty
,
and
interrupt
the
joy
and
pleasure
thereof
.
For
as
it
is
a
Sin
against
God
,
and
much
provokes
him
to
withdraw
and
conceal
himself
,
so
it
is
a
very
malignant
Enemy
to
the
health
and
vivacity
of
Mind
,
that
this
duty
calls
for
;
for
it
weakens
the
Brain
,
and
spoils
the
Memory
,
which
should
supply
matter
to
Meditation
,
and
which
is
worse
,
it
brutifyes
the
heart
.
When
the
Store-house
of
the
Body
is
full
,
the
Store-house
of
the
Mind
must
needs
be
empty
of
every
thing
,
but
Fumes
and
Vapors
,
with
which
it
is
like
enough
to
abound
,
and
such
Notions
as
these
minister
to
:
No
wonder
if
God
be
seldom
in
such
Mens
Memories
or
Hearts
.
Therefore
the
Prophet
complaineth
of
the
full-fed
Israelites
,
that
they
were
estranged
from
the
Lord
,
According
to
their
Pasture
so
were
they
filled
,
they
were
filled
,
and
their
heart
was
exalted
,
therefore
have
they
forgotten
me
saith
the
Lord
,
Hos.
13.6
.
And
why
so
;
but
because
such
Fulness
and
Intemperance
will
not
let
Men
consider
,
and
without
this
God
must
needs
be
forgotten
,
because
he
lies
not
open
to
the
bodily
eye
or
sence
;
it
is
the
pure
mind
and
heart
that
must
see
him
both
here
and
hereafter
;
and
if
these
that
are
pure
in
heart
are
the
blessed
men
,
Mat.
5.8
.
Then
they
are
cursed
that
are
impure
in
mind
and
heart
through
Intemperance
and
other
Lusts
,
because
they
neither
do
now
by
consideration
,
nor
shall
hereafter
see
God
in
the
Beatifical
Vision
;
but
Temperance
disposeth
unto
both
.
Fourthly
,
If
you
have
any
good
Evidence
that
Christ
is
yours
,
and
you
are
his
,
it
will
very
much
promote
and
sweeten
the
work
of
Consideration
:
I
know
that
Consideration
is
a
necessary
means
to
bring
a
man
to
Christ
,
and
to
turn
the
course
of
his
affections
and
conversation
;
but
yet
so
soon
as
a
man
feels
this
work
done
,
that
the
world
is
resolutely
forsaken
,
and
God
is
heartily
chosen
,
the
Soul
will
be
then
better
disposed
to
contemplate
the
glory
of
God
and
Heaven
,
to
turn
its
thoughts
upon
the
promises
of
the
Gospel
,
when
it
hath
some
interest
and
propriety
in
them
;
yea
,
and
to
think
with
pleasure
upon
the
threatnings
of
Gods
Word
,
the
nearness
of
death
,
the
Worm
of
Conscience
that
shall
torment
the
wicked
for
ever
and
ever
,
after
it
hath
made
some
good
escape
,
and
the
bitterness
of
death
is
past
,
and
the
Sting
pull'd
out
.
It
's
no
absurdity
nor
contradiction
that
Consideration
should
bring
a
man
to
Christ
,
and
that
the
knowledge
of
a
mans
interest
in
Christ
should
prompt
him
to
,
and
further
him
in
the
work
of
Consideration
;
that
Consideration
should
beget
Grace
,
and
that
Grace
again
should
beget
Consideration
.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
frequent
both
in
Nature
and
Grace
:
What
more
proper
to
bring
a
man
to
Repentance
,
than
to
consider
the
folly
of
his
ways
,
the
filthiness
and
danger
of
his
Sin
,
and
the
terrour
and
unavoidableness
of
Gods
wrath
?
Who
more
like
to
be
burthened
with
his
transgressions
,
and
feel
the
load
of
his
iniquities
,
than
he
that
frequently
considers
what
misery
it
brings
upon
him
both
here
and
hereafter
;
and
how
impossible
it
is
to
escape
without
Repentance
?
Who
more
likely
to
abhor
himself
,
to
be
humbled
and
broken
in
heart
,
to
confess
his
Sin
with
Shame
,
and
to
resolve
against
it
(
which
are
but
the
several
parts
of
Repentance
)
than
he
that
considers
how
he
hath
affronted
God
,
perverted
his
Order
,
seduced
his
Brethren
,
and
wronged
his
own
Soul
,
and
disparaged
the
very
Reason
that
God
hath
given
him
,
and
laid
the
Foundation
of
Gods
Eternal
displeasure
,
and
his
own
everlasting
ruine
?
You
see
Consideration
,
when
it
is
of
such
particulars
,
is
the
ready
way
to
bring
a
Sinner
to
Repentance
.
And
on
the
other
side
,
who
so
like
to
find
joy
and
pleasure
in
the
Contemplation
of
Heaven
,
and
the
joys
thereof
,
in
the
possession
it self
,
and
the
promise
that
gives
Right
and
Title
to
it
,
than
he
that
hath
some
good
hope
through
Grace
that
he
shall
enjoy
it
:
So
that
you
see
of
what
use
Consideration
is
both
before
and
after
Conversion
;
but
yet
as
before
Regeneration
there
may
be
in
the
heart
of
a
Sinner
that
love
which
worketh
by
desire
,
though
not
that
which
worketh
by
complacency
to
Heaven
and
heavenly
things
;
so
before
Conversion
there
may
be
that
Consideration
that
is
forced
and
constrained
,
but
after
Conversion
it
's
like
to
be
more
sweet
and
pleasant
,
and
to
bring
in
greater
profit
and
advantage
.
O
could
you
but
look
upon
God
as
your
reconciled
Father
in
Christ
,
and
one
that
is
at
peace
with
you
,
how
would
this
help
up
your
thoughts
Heavenward
,
and
sweeten
your
Meditations
of
the
life
and
happiness
to
come
?
you
would
not
need
then
so
much
to
force
and
spur
up
your
mind
to
such
comfortable
thoughts
;
at
least
sometimes
it
will
be
getting
up
of
its
own
voluntary
accord
upon
Mount
Nebo
,
to
view
the
promised
Land
;
he
that
hopes
to
be
one
of
the
Inhabitants
of
the
Heavenly
Jerusalem
,
will
at
least
sometimes
walk
about
Sion
,
and
go
round
her
,
and
tell
the
Towers
thereof
:
And
mark
well
her
Bulwarks
,
and
view
and
consider
her
stately
Mansions
and
Palaces
,
Psa.
48.12
,
13.
what
an
encouragement
will
you
have
to
look
up
and
behold
the
glory
and
perfection
of
the
Divine
Nature
,
when
you
can
say
,
This
is
my
Father
,
and
these
Attributes
I
have
an
Interest
in
?
But
yet
I
must
needs
confess
,
that
even
after
Conversion
there
will
be
oft-times
much
backwardness
and
reluctancy
to
this
spiritual
and
heavenly
Duty
;
and
you
will
need
to
quicken
up
your selves
,
and
chide
your
backward
hearts
,
that
they
should
be
so
strange
to
the
place
where
their
Treasure
is
laid
up
:
But
yet
it
will
not
be
so
hard
to
bring
your
heart
to
such
Meditations
as
it
was
,
when
you
were
without
hope
,
and
without
God
in
the
world
.
Fifthly
,
It
will
further
the
work
of
consideration
,
to
lay
Temporal
things
in
the
balance
with
Eternal
things
,
and
to
make
advantage
of
every
Object
that
's
presented
to
our
Senses
,
to
make
the
consideration
of
the
highest
and
greatest
things
more
warm
and
piercing
:
You
may
very
well
and
rationaily
conclude
,
that
if
the
glory
of
Earth
be
so
great
as
to
dazle
the
eyes
of
some
beholders
,
and
strongly
to
enamour
their
affections
,
that
the
glory
of
Heaven
doth
far
out-shine
it
.
He
hath
reserved
joy
and
gladness
indeed
for
that
place
and
state
,
if
there
be
so
much
to
be
found
in
this
sinning
imperfect
state
here
on
Earth
;
for
all
Earthly
things
serve
but
to
the
example
and
shadow
of
Heavenly
things
,
Heb.
8.5
.
If
the
beauty
of
the
body
be
so
taking
,
that
men
and
women
oftentimes
dote
upon
it
,
what
is
the
beauty
of
the
Soul
do
you
think
?
and
if
it
were
to
be
seen
with
bodily
eyes
,
how
much
would
it
ravish
and
amaze
the
beholders
?
If
the
pleasure
of
the
Senses
be
so
sweet
and
delicious
that
men
will
buy
them
at
the
dearest
rate
;
how
sweet
must
the
pleasures
of
the
Soul
needs
be
,
when
there
is
so
vast
a
difference
between
the
Soul
and
Body
that
are
the
subjects
of
these
pleasures
.
As
there
is
an
unspeakable
disproportion
between
a
Spirit
and
a
Body
,
so
there
must
needs
be
as
wide
a
disproportion
between
the
delights
of
the
one
,
and
the
delights
of
the
other
.
For
I
suppose
none
can
be
so
absurd
as
to
think
,
that
the
state
to
come
shall
be
no
better
than
this
present
state
,
and
that
mens
Bodies
are
as
much
worth
as
their
Souls
;
and
the
Heaven
,
which
is
the
place
of
his
glorious
Habitation
and
Palace
,
is
no
more
adorned
than
the
Earth
:
None
can
be
so
void
of
reason
to
think
,
that
God
bestows
as
much
upon
his
Rational
Creatures
,
whilst
they
are
in
a
state
of
Tryal
and
Probation
,
as
when
they
are
come
to
Perfection
,
and
are
actually
chosen
to
be
Citizens
of
the
Heavenly
Corporation
,
where
they
shall
live
for
ever
:
How
can
the
joy
of
Seed-time
be
comparable
to
the
joy
of
Harvest
?
And
how
can
this
visible
Sun
rejoyce
the
Creatures
that
it
shines
upon
,
so
much
as
the
Face
of
God
will
rejoyce
those
that
behold
it
?
You
may
well
therefore
rise
up
in
your
Meditations
from
any
perfection
that
you
behold
on
Earth
,
to
admire
those
perfections
that
are
unseen
:
They
are
the
greatest
that
lye
not
open
to
the
bodily
eye
,
nor
can
be
enjoyed
by
any
Corporeal
Faculty
or
Organ
:
so
that
when
you
walk
abroad
,
and
look
upon
the
glory
of
the
visible
Heaven
and
Earth
,
you
may
much
more
admire
the
splendour
and
excellency
of
the
invisible
Heavens
,
and
consequently
of
all
those
things
that
lead
thither
:
God
that
made
all
things
,
made
those
visible
things
,
that
they
might
be
some
advantage
to
the
Understanding
of
things
invisible
;
and
that
they
might
lead
up
our
apprehensions
and
affections
to
him
that
cannot
be
immediately
seen
without
the
help
of
such
a
Glass
.
God
is
infinitely
exalted
above
our
understanding
,
neither
are
we
capable
of
having
any
direct
and
proper
Conceptions
of
the
state
and
life
to
come
;
and
therefore
the
glory
of
Heaven
is
set
forth
to
us
in
the
Word
of
God
,
by
such
things
as
seem
glorious
to
our
Senses
:
The
Streets
of
the
New
Jerusalem
,
or
Heaven
,
are
said
to
be
paved
with
Gold
,
and
the
Gates
to
consist
of
Pearl
and
precious
Stones
;
and
the
pleasures
of
that
state
are
set
forth
by
a
Feast
,
because
these
are
so
pleasing
to
our
Senses
.
Now
though
we
must
not
understand
these
things
in
a
proper
litteral
sense
,
yet
we
are
hence
instructed
,
that
the
happiness
is
exceeding
great
,
and
such
as
cannot
be
well
understood
by
us
,
but
by
such
helps
as
these
:
So
that
we
may
well
argue
from
any
pleasures
or
excellency
here
on
Earth
,
to
the
excellency
and
pleasure
of
that
state
,
and
make
this
advantage
of
all
sensible
comforts
,
to
make
our
apprehensions
of
things
spiritual
more
lively
and
affecting
.
As
therefore
you
may
collect
the
unspeakable
torment
and
misery
of
the
Damned
,
by
the
pressures
and
calamities
that
we
feel
here
on
Earth
;
and
Hell
is
usually
set
forth
by
Fire
and
Darkness
,
and
a
Worm
continually
feeding
upon
the
Conscience
,
which
are
things
obvious
to
our
Senses
:
so
likewise
is
the
splendour
and
dignity
of
the
Saints
set
forth
by
a
Crown
,
and
Scepter
,
and
Kings
,
things
most
glorious
here
on
Earth
:
And
this
use
we
should
wisely
make
of
these
things
to
put
life
into
our
Meditations
,
which
otherwise
would
little
affect
us
.
Sixthly
,
Lastly
you
must
diligently
read
and
hear
the
Word
of
God
,
peruse
the
labours
of
those
that
are
most
skilful
in
the
exposition
and
application
thereof
.
If
you
ask
me
who
they
are
;
I
answer
,
use
your
best
endeavours
to
know
,
and
make
the
most
impartial
enquiry
.
The
frequent
casting
your
eye
upon
,
and
opening
your
ear
to
such
matters
,
is
the
way
to
get
good
furniture
into
your
memory
and
heart
,
which
will
ever
and
anon
creep
into
your
thoughts
,
and
even
invite
and
constrain
you
to
dwell
with
more
intentness
and
affection
on
them
:
But
you
when
you
are
reading
,
and
hearing
these
things
that
must
be
the
Subject
of
your
Meditations
,
and
sowing
the
Seed
of
future
consideration
,
you
must
drive
away
the
Birds
of
Prey
that
would
devoure
the
Seed
that
you
have
sown
,
I
mean
all
disturbing
worldly
thoughts
,
and
keep
your
mind
as
much
retired
from
all
other
things
as
you
are
able
,
that
it
may
be
free
and
open
to
the
impressions
of
the
Word
and
Spirit
;
those
especially
that
are
unfurnished
for
Meditation
must
take
this
course
,
for
it
is
most
like
to
prosper
,
since
it
hath
not
only
Precept
,
but
Reason
to
enforce
it
.
They
must
never
expect
to
have
their
Souls
byassed
to
,
and
fitted
for
this
Duty
,
that
neglect
these
means
which
the
Wisdom
of
God
hath
appointed
,
and
let
their
thoughts
scamble
about
,
and
imploy
their
eyes
and
ears
about
any
petty
matters
,
rather
than
in
the
reading
and
hearing
of
Gods
Word
,
and
such
explications
of
it
as
are
likeliest
to
bring
it
to
the
mind
and
heart
;
especially
read
and
hear
those
passages
of
truth
(
that
Life
and
Salvation
most
depends
on
)
most
frequently
,
and
get
them
as
fast
into
your
mind
as
you
are
able
,
and
a
right
understanding
of
the
very
tenour
and
chief
scope
of
the
Gospel
,
which
is
to
bring
men
to
the
sight
of
their
sins
,
and
by
that
to
come
to
Christ
as
his
tractable
Disciples
,
and
by
Faith
in
Christ
to
Salvation
;
which
design
that
it
might
bring
to
pass
,
it
sets
the
highest
motives
and
encouragement
before
us
,
and
gives
us
the
greatest
helps
:
But
above
all
parts
of
Scripture
,
the
Psalms
of
David
frequently
read
,
will
promote
you
in
the
work
of
consideration
,
and
teach
you
h●●
to
stir
up
such
affections
as
you
see
Davi●
expresseth
almost
in
every
Psalm
.
There
you
may
see
how
he
sets
upon
God
sometimes
,
sometimes
stirs
up
his
own
Soul
,
confers
with
God
,
communes
with
his
own
heart
,
that
he
might
kindle
the
Fire
of
Gods
Love
in
his
heart
,
which
is
the
principal
design
of
consideration
;
for
whether
he
express
sorrow
and
contrition
for
his
sin
,
it
is
but
that
he
may
stir
up
hatred
in
his
Soul
against
it
,
which
is
the
great
impediment
to
the
Love
of
God
:
Or
if
he
express
and
utter
his
complaints
of
the
vanity
of
the
World
,
and
the
miseries
of
this
life
,
all
is
to
quicken
up
his
desires
after
the
true
happiness
of
his
Soul
;
and
you
know
love
is
intrinsecal
and
essential
to
desire
;
if
he
enlarge
,
as
he
doth
frequently
in
the
praises
of
the
Lord
,
and
display
his
glory
,
and
muster
up
his
perfections
,
and
call
Heaven
,
and
Earth
,
and
Sea
,
and
all
the
Inhabitants
of
them
,
and
all
the
Islands
and
Continents
of
the
World
,
and
bring
in
their
testimony
to
him
;
and
to
make
his
Name
glorious
,
if
he
summon
every
living
thing
that
hath
breath
to
praise
the
Lord
,
it
is
that
he
may
advance
the
esteem
and
encrease
the
love
of
God
in
his
own
heart
,
and
the
hearts
of
others
;
and
therefore
from
this
Book
you
may
fetch
matter
enough
,
and
argument
for
consideration
to
make
use
of
for
the
kindling
of
this
and
all
other
holy
and
devout
affections
;
yea
the
very
out-side
,
I
mean
the
phrase
and
expression
of
the
Psalms
is
such
,
as
hath
a
powerful
Rhetorick
with
it
to
set
the
heart
on
fire
with
the
love
of
God
;
no
contemplative
and
devout
Christian
but
hath
had
very
familiar
acquaintance
with
this
Book
.
I
have
told
you
the
flat
necessity
of
consideration
,
if
ever
a
man
be
brought
to
his
right
mind
,
yea
and
how
necessary
it
is
to
preserve
you
in
the
love
and
fear
of
God
after
you
have
believed
;
if
therefore
you
are
convinced
that
is
your
duty
,
without
which
you
can
never
get
the
cure
of
your
deadly
distempers
,
then
you
will
make
Conscience
of
the
means
whereby
you
may
be
brought
to
consideration
:
The
heart
is
not
easily
brought
to
delight
in
God
,
and
love
him
above
all
,
and
to
use
the
world
as
if
he
us'd
it
not
,
its
consideration
that
must
change
it
;
the
heart
is
naturally
dead
to
spiritual
things
,
it
's
Consideration
that
must
enliven
it
,
and
make
it
stir
;
the
heart
is
prone
to
wander
from
God
,
it
's
Consideration
that
must
bring
it
home
;
the
heart
is
full
of
blindness
and
obduracy
,
it
's
Consideration
that
must
enlighten
and
soften
it
:
If
therefore
you
would
not
perish
in
blindness
and
obduracy
,
and
wander
from
God
without
hopes
of
recovery
,
and
lose
the
Pearl
of
infinite
price
(
which
who
so
is
wise
will
sell
all
that
he
hath
to
buy
and
purchase
)
then
use
the
means
that
must
bring
you
to
Consideration
.
Having
given
you
some
general
Directions
towards
the
promoting
of
the
work
and
duty
of
Consideration
,
I
come
in
the
next
place
to
give
you
some
more
Particular
Directions
.
-
1.
As
to
the
matter
-
2.
As
to
the
manner
-
3.
As
to
the
end
How
this
Duty
is
to
be
performed
.
Concerning
the
matter
of
your
Contemplation
.
First
,
The
first
great
Object
of
your
Consideration
should
be
God
,
and
the
Relation
you
stand
in
to
him
,
and
his
glorious
Perfections
:
It
's
worth
thy
while
to
consider
daily
that
he
made
thee
out
of
nothing
;
and
when
there
are
four
distinct
Ranks
of
Creatures
(
viz.
)
Things
that
have
meer
being
without
life
:
2.
Things
that
have
being
and
life
,
such
as
are
all
Vegetables
,
Trees
,
and
Flowers
:
3.
Such
as
have
being
,
life
,
and
sense
,
such
as
are
Brutes
,
and
other
sensitive
Creatures
:
4.
Such
as
have
being
,
life
,
sense
,
and
reason
;
when
there
are
these
four
Species
and
Orders
of
Creatures
,
he
hath
placed
thee
in
the
highest
form
,
and
hath
made
the
other
three
Ranks
for
thy
use
and
service
;
and
as
he
hath
made
thee
such
a
Creature
,
so
thou
hast
thy
supportation
and
maintenance
wholly
from
him
,
and
he
is
training
thee
up
in
the
world
for
his
immediate
presence
,
and
for
those
ravishing
delights
that
are
to
be
enjoyed
in
the
Beatifical
Vision
.
Canst
thou
possibly
consider
the
perfection
of
his
Nature
,
thy
relation
to
him
as
his
Creature
,
from
whom
all
that
thou
hast
or
doest
expect
must
be
fetched
,
thine
hourly
dependance
on
him
,
his
Authority
over
thee
,
his
right
and
property
in
thee
,
his
bounty
towards
thee
,
and
not
fall
down
before
him
,
and
lift
up
thy
heart
to
him
with
reverence
;
nor
feel
the
fire
kindle
in
thy
heart
,
and
thy self
willing
to
be
offered
up
as
a
whole
Burnt-offering
in
that
fire
?
To
offer
up
Body
and
Soul
,
with
all
their
several
faculties
and
actions
,
as
a
living
Sacrifice
to
him
,
is
but
thy
reasonable
service
,
Rom.
12.1
.
As
it
is
his
end
why
he
made
thee
,
so
it
should
be
thy
end
to
have
his
works
continually
in
thine
eye
,
his
Word
ever
in
thine
heart
,
and
his
praises
everlastingly
in
thy
mouth
:
This
was
the
resolution
of
David
,
and
should
be
thine
;
I
will
sing
unto
the
Lord
,
saith
he
,
as
long
as
I
live
,
I
will
sing
praises
to
my
God
whilst
I
have
my
being
:
My
meditation
of
him
shall
be
sweet
,
I
will
be
glad
in
the
Lord
,
Psal.
104.33
,
34.
Consider
that
he
hath
infinite
wisdom
,
and
therefore
is
fit
to
rule
thee
,
and
all
the
world
;
he
hath
infinite
power
,
and
therefore
its
stark
madness
for
such
a
Worm
to
resist
him
;
one
word
of
his
mouth
will
undo
the
Body
and
Soul
for
ever
,
one
angry
frown
of
his
Countenance
will
make
thee
wither
,
and
turn
that
moving
body
of
thine
into
a
dead
and
lifeless
Clod
,
yea
and
send
thy
Soul
into
eternal
misery
.
Didst
thou
but
consider
the
holiness
of
his
Nature
,
and
how
much
he
abhorreth
all
sin
and
wickedness
,
wouldst
thou
dare
to
commit
it
with
so
much
boldness
?
Didst
thou
but
consider
what
a
piercing
eye
he
hath
,
to
whom
the
darkness
and
the
light
are
both
alike
,
Psal.
139.12
.
wouldst
thou
think
to
cover
and
conceal
thy
Sins
from
him
,
or
use
craft
and
subtilty
to
blind
his
eyes
?
Thou
dost
not
consider
what
he
is
whilst
thou
usest
such
silly
shifts
as
these
are
;
they
do
but
provoke
a
wise
man
that
hath
but
a
Beam
of
Gods
infinite
wisdom
,
how
much
more
are
they
like
to
provoke
him
?
There
's
nothing
like
ingenuity
and
plain
dealing
,
and
humble
confessing
of
thy
Sin
when
thou
hast
to
do
with
him
;
Consideration
of
the
Divine
Purity
and
Justice
would
be
a
very
effectual
defence
against
all
unjust
and
unrighteous
practices
:
If
thou
dost
but
consider
what
antipathy
there
is
in
Sin
to
the
Divine
Nature
,
and
what
an
affront
it
is
to
the
Majesty
of
Heaven
and
Earth
,
it
would
not
go
down
so
easily
,
nor
be
such
a
sweet
morsel
to
thee
:
When
men
begin
to
take
off
the
eye
of
their
Consideration
from
God
,
then
they
begin
to
walk
in
darkness
,
and
know
not
at
what
they
stumble
.
What
makes
men
so
vain
and
wicked
in
their
imaginations
and
practices
,
but
because
God
is
not
in
all
their
thoughts
by
Consideration
?
What
makes
the
ungodly
to
prefer
the
pleasures
of
Sin
,
which
are
but
for
a
season
,
but
because
they
do
not
eye
and
consider
the
recompence
of
reward
?
What
makes
men
either
to
neglect
to
come
to
God
by
prayer
,
or
to
put
up
faint
and
cold
supplications
to
him
,
but
that
they
consider
not
that
he
is
,
and
that
he
is
a
rewarder
of
all
them
that
diligently
seek
him
:
Thou
wouldst
not
murmur
and
repine
at
any
of
Gods
Providences
towards
thee
,
if
thou
didst
but
consider
what
Equity
,
Wisdom
and
Mercy
there
is
in
all
his
dealings
towards
thee
,
thou
wouldst
endure
the
Cross
,
and
despise
the
shame
,
if
thou
didst
but
seriously
consider
the
joys
that
are
set
before
thee
;
thou
wouldst
be
stedfast
and
unmoveable
,
always
abounding
in
the
work
of
the
Lord
,
if
thou
didst
but
consider
thy
labour
cannot
be
in
vain
in
the
Lord
.
I
advise
thee
therefore
to
consider
and
think
more
frequently
what
an
impartial
righteous
Judge
thou
hast
to
do
with
in
thy
actions
,
and
how
dear
thou
shalt
pay
for
thy
Sin
one
of
these
days
if
thou
wilt
commit
it
,
and
this
would
spur
thee
forward
to
thy
duty
when
thou
wouldst
neglect
it
,
and
keep
thee
backward
from
Sinful
practice
when
thou
wouldst
commit
it
.
Let
my
counsel
therefore
be
acceptable
to
thee
,
have
God
more
frequently
in
thy
Meditations
,
consider
that
he
seeth
and
knoweth
thy
ways
,
that
he
abhorreth
all
wickedness
both
of
heart
and
life
,
that
he
is
the
Governour
of
the
World
,
to
whom
all
these
things
are
as
nothing
,
that
commandeth
the
Beings
of
Heaven
and
Earth
,
that
hath
the
Winds
and
the
Sea
,
and
Men
and
Devils
in
the
Chain
of
his
Providence
,
that
was
from
all
Eternity
,
and
is
the
same
for
ever
and
ever
;
but
thou
art
of
yesterday
,
and
knowest
nothing
,
Job
8.9
.
Thou
mayst
resist
the
will
of
his
Command
and
Precept
,
because
it
is
to
try
thee
,
but
thou
canst
not
withstand
the
will
of
his
purpose
,
what
he
doth
will
peremptorily
shall
come
to
pass
;
The
Counsel
of
the
Lord
standeth
for
ever
,
the
thoughts
of
his
heart
to
all
Generations
,
Psa.
33.11
.
If
thou
lovest
thy
own
Soul
,
let
God
be
continually
before
thy
eyes
;
it
is
because
thou
knowest
him
not
that
thou
art
so
unlike
him
;
it
is
because
thou
art
not
acquainted
with
him
,
that
thy
heart
is
so
void
of
love
to
him
,
it
is
because
thou
understandest
him
not
,
that
thou
dost
so
little
fear
and
reverence
him
:
And
why
hast
thou
so
little
knowledge
and
understanding
of
him
,
but
because
thou
considerest
him
not
?
Didst
thou
but
well
consider
his
Omnipotency
,
thou
wouldst
fear
him
more
than
all
the
world
beside
?
Didst
thou
but
consider
his
Veracity
,
thou
wouldst
take
his
word
for
the
greatest
security
,
and
give
more
credit
to
it
,
than
if
thou
hadst
the
word
and
Oath
of
the
most
trusty
and
sufficient
men
;
thou
wouldst
certainly
believe
the
threatnings
thereof
,
and
foresee
the
accomplishment
of
the
promises
thereof
,
as
if
they
were
already
made
good
,
and
steer
thy
life
according
to
the
most
wise
and
excellent
precepts
thereof
.
Consider
but
his
faithfulness
,
and
thou
wilt
see
no
reason
to
distrust
him
:
They
that
know
thy
Name
(
saith
the
Prophet
David
)
will
trust
in
thee
,
for
thou
Lord
hast
never
forsaken
those
that
trust
in
thee
,
Psal.
9.10
.
Thou
wouldst
venture
thy
life
and
all
thy
comforts
upon
his
Word
;
come
what
will
thou
wouldst
trust
in
the
Lord
,
and
do
good
,
Psal.
37.3
.
And
whilst
thou
art
intent
upon
thy
duty
wouldst
not
fear
,
though
men
and
Devils
should
combine
against
thee
;
and
the
more
experience
thou
hast
,
the
more
thou
wouldst
be
confident
,
and
say
,
It
's
better
to
trust
in
the
Lord
,
than
to
put
confidence
in
man
;
It
's
better
to
trust
in
the
Lord
,
than
to
put
confidence
in
Princes
,
Psal.
118.8
,
9.
Do
but
consider
that
he
is
a
Spirit
,
and
thou
wilt
abhor
a
meer
bodily
service
,
and
tremble
to
let
thy
lips
go
when
thy
heart
imagineth
deceit
,
and
is
not
imployed
in
his
worship
,
and
thou
wouldest
worship
him
in
spirit
and
in
truth
,
John
4.23
,
24.
Therefore
men
worship
him
they
know
not
how
,
nor
care
not
in
what
manner
,
because
they
worship
they
know
not
what
,
Ver.
22.
Men
would
not
dare
to
offer
up
to
him
the
Sacrifice
of
fools
,
if
they
did
but
consider
with
whom
they
have
to
do
,
Eccles.
5.1
.
Neither
would
they
come
with
dead
hearts
before
the
living
God
.
This
is
the
first
thing
that
I
recommend
to
your
Consideration
,
as
being
most
worthy
of
it
,
viz.
The
Nature
and
Attributes
of
God
,
with
application
to
your
Affection
and
Practice
.
Secondly
,
The
next
thing
that
is
worthy
of
your
serious
thoughts
,
and
daily
consideration
,
is
wherefore
you
were
born
into
the
world
.
Can
any
man
that
hath
not
laid
his
reasoning
Faculty
quite
asleep
,
think
that
he
was
made
to
live
forty
or
threescore
years
in
the
world
,
and
then
to
die
like
a
Brute
,
and
there
's
an
end
of
the
Story
:
He
that
will
take
the
pains
to
consider
and
make
use
of
the
light
that
's
offered
to
him
,
both
in
Nature
and
Scripture
,
shall
find
that
Man
was
made
for
something
else
,
and
that
he
is
worse
than
a
Brute
that
looks
no
higher
.
I
take
it
for
granted
,
that
no
man
can
think
that
such
a
Noble
Creature
as
Man
is
,
was
made
by
chance
by
a
happy
conjuncture
of
a
few
fortuitous
Atoms
that
jostled
together
,
and
met
at
last
into
such
an
orderly
shape
,
as
if
all
had
been
contrived
with
the
greatest
wisdom
imaginable
:
Nor
do
I
think
that
any
one
that
hath
not
quite
lost
his
understanding
,
can
imagine
that
he
grew
out
of
the
Earth
as
Grass
or
Trees
,
much
less
will
he
say
that
there
was
no
first
Man
,
but
that
there
hath
been
a
Succession
of
Reasonable
Creatures
from
Eternal
Ages
:
If
therefore
he
could
not
possibly
come
into
the
world
any
of
these
ways
,
then
he
must
be
made
by
a
Wisdom
far
higher
than
his
own
,
and
that
can
be
none
but
God
.
These
things
being
supposed
,
can
any
man
in
his
wits
think
that
God
made
the
highest
and
best
of
his
Creatures
here
on
Earth
with
such
Faculties
,
and
endued
him
with
understanding
,
and
put
such
desires
into
him
,
that
nothing
in
this
world
can
satisfie
;
to
live
a
little
while
below
,
and
torment
himself
,
and
to
rule
and
domineer
over
the
other
Creatures
,
and
devour
them
,
and
live
as
he
list
;
and
then
after
he
is
dead
,
to
be
had
no
more
in
remembrance
?
Surely
he
might
have
plaid
at
such
a
Game
as
this
without
Reason
,
he
might
have
satisfied
his
lusts
,
and
took
his
ease
,
and
never
have
missed
this
Faculty
that
doth
but
chastise
him
for
his
brutishness
,
and
help
to
make
him
more
miserable
than
those
that
want
it
.
It
is
most
certain
that
God
hath
design'd
him
for
a
higher
end
,
even
for
the
service
of
himself
,
&
an
Eternal
life
with
him
hereafter
.
It
's
most
worthy
of
your
serious
consideration
,
that
you
may
be
fully
satisfied
,
and
know
whether
you
have
done
this
work
:
If
indeed
you
can
think
after
you
have
well
considered
that
it
s
no
matter
how
a
man
lives
,
so
he
can
but
enjoy
a
little
mirth
and
laughter
in
the
world
,
then
you
may
cast
off
all
other
care
if
you
will
,
and
study
how
to
live
merrily
,
and
Crown
your selves
with
Rose-buds
before
they
be
withered
:
If
any
man
can
consider
,
and
reason
impartially
,
and
think
it
is
the
wisest
way
to
enjoy
the
pleasures
of
Meat
and
Drink
,
and
Lust
and
Ease
,
he
shall
have
my
consent
to
take
his
course
.
Who
would
envy
a
man
that
was
made
to
live
above
the
Stars
,
and
to
out-shine
the
Sun
in
all
its
glory
,
that
will
chuse
rather
to
go
to
Grass
,
and
to
feed
with
his
Cattel
?
All
the
difference
is
,
that
he
hath
a
little
more
Wit
than
a
Cow
or
a
Horse
,
and
therefore
can
do
more
mischief
than
one
of
them
;
but
his
pleasure
is
but
brutish
,
and
of
no
higher
a
stamp
than
theirs
.
O
consider
,
that
though
you
may
stifle
your
Reason
,
and
smother
the
Light
that
teacheth
you
to
live
soberly
,
righteously
,
and
godly
in
this
present
evil
world
,
you
shall
not
always
prevail
against
it
;
if
you
will
not
let
it
speak
now
,
it
will
speak
whether
you
will
or
no
,
and
cry
out
bitterly
against
you
hereafter
:
Consideration
would
roundly
and
quickly
tell
you
,
that
you
were
made
to
know
,
love
and
obey
God
that
made
you
for
a
while
in
this
world
,
and
then
be
removed
to
the
sight
and
enjoyment
of
himself
;
other
things
sublunary
were
made
for
the
service
of
Man
,
but
Man
for
Gods
immediate
service
;
his
very
Constitution
,
and
the
make
and
frame
of
all
his
faculties
proclaim
thus
much
:
What
should
he
do
with
an
Immortal
Soul
to
walk
up
and
down
the
world
with
,
if
he
were
not
to
live
in
another
world
?
Why
should
he
be
put
to
School
among
the
visible
Creatures
,
and
be
under
the
discipline
and
instructions
of
his
Maker
day
and
night
,
which
other
Creatures
are
not
partakers
of
,
if
he
were
not
training
him
up
for
a
higher
State
?
Alas
God
delighteth
not
in
cruelty
,
nor
in
making
this
life
a
burden
to
us
,
it
is
that
he
might
prove
us
,
and
try
us
,
and
wean
us
from
things
temporary
,
and
awaken
us
to
seek
out
for
that
happiness
that
indeed
we
were
made
for
:
Job
therefore
takes
it
for
a
high
favour
to
be
thus
severely
educated
;
What
is
Man
that
thou
should'st
magnifie
him
,
(
saith
he
)
or
the
Son
of
Man
that
thou
should'st
set
thy
heart
upon
him
;
and
that
thou
should'st
visit
him
every
morning
,
and
try
him
every
moment
?
If
this
were
not
in
order
to
a
future
good
,
why
should
he
not
complain
rather
that
God
hath
made
him
in
a
worse
condition
than
the
Beasts
?
they
enjoy
pleasure
without
any
remorse
,
and
lay
them
down
in
their
Dens
,
and
are
secure
;
but
Man
vexeth
himself
with
a
thousand
cares
,
and
frighteth
himself
with
as
many
fears
,
and
seeth
evil
before
it
comes
,
and
feeleth
it
after
its
past
and
gone
,
which
Brutes
cannot
do
:
But
as
Earthly
Parents
,
if
they
are
wise
,
will
train
up
their
Children
with
more
severity
than
they
will
their
servants
,
and
others
that
they
bear
not
such
a
respect
to
:
so
the
most
wise
and
gracious
God
useth
a
more
severe
Discipline
towards
Man
,
whom
he
intendeth
to
a
greater
honour
,
than
towards
the
rest
of
his
Creatures
;
he
letteth
them
take
their
course
whilst
he
tyes
Fetters
and
Bands
upon
men
,
and
tyeth
them
by
his
Laws
to
Noble
and
Worthy
actions
,
and
scourgeth
them
with
his
Rod
when
they
deviate
and
wander
from
the
way
of
life
and
happiness
,
as
if
he
would
even
constrain
them
to
be
happy
.
O
why
do
we
no
more
pursue
our
own
happiness
,
when
God
doth
even
entreat
us
,
and
spur
us
on
by
so
many
encouragements
,
and
hath
made
us
for
this
very
work
and
business
!
Shall
God
be
more
solicitous
for
our
welfare
than
we
are
for
our
own
?
O
poor
deluded
sinner
!
thou
mistakest
thy
work
and
business
,
and
where
thy
happiness
lies
,
when
thou
art
pleasing
thy
flesh
,
and
greedily
hunting
after
the
pleasures
thereof
:
Thou
thinkest
that
fleshly
pleasure
,
or
worldly
gain
is
godliness
,
but
it
will
prove
quite
contrary
in
the
end
;
and
thou
wilt
then
know
,
when
it
is
too
late
,
that
godliness
is
the
greatest
pleasure
and
gain
:
I
know
it
's
natural
to
thee
to
thirst
after
happiness
;
seek
it
then
in
the
way
that
God
hath
prescribed
,
or
thou
shalt
never
purchase
thy
desire
,
though
thou
pine
away
thy self
from
day
to
day
with
earnest
desires
and
endeavours
after
it
:
Thou
wert
made
for
God
,
and
thy
Soul
will
be
restless
till
it
return
to
him
;
Consideration
would
convince
thee
that
thus
it
is
;
think
then
more
frequently
what
is
that
work
thou
wert
made
for
.
Thirdly
,
The
next
thing
worth
your
most
serious
Consideration
is
,
how
well
you
have
answered
the
end
of
your
Creation
.
You
see
what
a
wise
,
just
,
holy
and
impartial
God
you
have
to
do
with
,
and
that
you
are
his
Creatures
and
wherefore
he
hath
made
you
,
and
endued
you
with
such
Faculties
,
and
given
you
such
various
helps
and
encouragements
:
Now
consider
how
well
you
have
used
them
,
how
you
have
improved
your
several
Talents
,
and
served
your
Maker
,
and
kept
the
Statutes
and
Judgments
he
hath
given
you
:
Have
you
had
your
heart
in
Heaven
,
or
in
Earth
,
ever
since
you
came
hither
?
Have
you
lived
to
God
,
or
without
God
in
the
world
?
Have
you
lived
in
the
love
and
praises
of
your
Maker
,
and
in
perfect
obedience
to
his
Laws
?
or
have
you
not
rather
extinguished
all
love
of
God
in
your
hearts
,
and
violated
all
his
righteous
Laws
,
and
preferred
the
wisdom
of
the
Flesh
before
the
wisdom
of
the
Spirit
,
and
set
your selves
to
oppose
his
Government
?
Though
it
may
be
you
have
not
sinned
against
him
on
set
purpose
,
and
directly
opposed
him
,
yet
have
you
not
neglected
to
consult
his
will
,
and
when
you
have
known
your
duty
in
many
particulars
,
have
you
not
refused
to
obey
?
Let
your
own
Consciences
be
the
Judge
:
Have
you
kept
the
fear
of
God
always
before
your
eyes
?
Hath
no
corrupt
communication
proceeded
out
of
your
mouth
?
Have
no
idle
,
blasphemous
,
wicked
thoughts
crept
into
your
hearts
?
Have
you
been
just
and
righteous
in
all
your
dealings
towards
God
and
Men
?
Have
you
stood
up
for
the
honour
of
God
against
all
his
Enemies
,
and
faithfully
reproved
Sin
,
and
done
all
your
works
with
respect
to
Gods
glory
?
or
have
you
not
overlooked
that
,
and
minded
your
own
worldly
interest
,
and
cherished
revengeful
,
proud
,
ambitious
thoughts
in
your
own
hearts
,
and
countenanced
Sin
in
others
?
at
least
,
have
you
not
been
silent
when
Gods
Name
hath
been
lightly
used
in
every
trivial
matter
,
and
his
Sabbaths
profan'd
,
and
his
Word
derided
?
There
's
none
of
us
but
must
confess
we
have
neglected
this
great
work
too
much
at
the
best
;
how
much
more
at
the
worst
?
Our
Hereditary
Corruption
was
enough
to
make
us
odious
in
the
pure
Eyes
of
God
for
ever
;
what
then
shall
we
plead
for
our
Actual
Sins
,
which
are
multiplied
to
such
a
number
,
that
we
cannot
reckon
them
up
?
So
that
there
is
no
man
that
is
not
liable
to
the
Wrath
of
God
,
and
the
Condemning
Sentence
of
his
Law
.
Consider
whether
you
have
not
been
treasuring
up
Wrath
all
your
days
,
and
destroying
your selves
,
and
preferring
Dung
and
Dross
before
him
.
Did
he
make
thee
to
affront
and
dishonour
him
,
and
prefer
a
trifle
before
him
?
Did
he
make
thee
to
scrape
after
the
world
,
to
make
provision
for
the
flesh
,
to
fulfill
the
lusts
thereof
?
Bethink
thy self
,
and
consider
whether
thou
hast
discharged
thy
Duty
,
and
answered
the
Ends
of
thy
Creation
,
and
done
all
to
the
glory
of
God
,
and
you
will
see
Cause
enough
to
abhor
your self
.
Fourthly
,
Being
thus
obnoxious
to
Gods
displeasure
,
and
liable
to
Death
and
Condemnation
,
consider
in
the
fourth
place
,
whether
you
are
sensible
of
your
Sin
and
Misery
,
and
whether
you
have
accepted
the
grace
which
the
Gospel
offers
to
you
?
There
's
no
remedy
but
you
must
perish
for
ever
,
and
have
the
Judgment
of
Everlasting
Condemnation
,
if
Consideration
do
not
bring
you
to
Repentance
,
and
wound
your
hearts
with
the
bitter
sense
and
feeling
of
your
Sin
.
O
consider
that
it
was
the
mere
mercy
of
God
that
any
such
terms
were
offered
to
you
!
he
might
have
left
you
as
he
did
the
fallen
Angels
,
and
therefore
if
now
you
shall
slight
a
pardon
,
and
refuse
to
lay
your
sin
to
heart
,
and
to
be
humbled
and
broken
for
it
,
and
to
come
to
Christ
with
a
loving
and
thankful
heart
,
that
he
would
cleanse
and
purifie
you
by
his
Word
and
Spirit
;
your
case
&
condition
will
be
the
more
doleful
,
&
your
Judgment
at
the
Great
Day
will
be
more
Intolerable
:
I
know
you
have
verbally
Renounced
the
World
,
the
Devil
and
the
Flesh
,
in
your
Baptismal
promise
,
but
have
you
Really
and
Unfeignedly
Renounced
them
in
heart
and
life
?
Are
you
Convinced
that
nothing
can
wash
away
the
stain
of
any
the
least
of
your
Sins
,
but
the
Blood
of
Christ
,
much
less
wipe
away
the
Sins
of
your
whole
Life
?
Have
you
throughly
considered
the
necessity
of
his
Blood
to
procure
your
Pardon
?
the
necessity
of
his
Spirit
to
Sanctifie
you
?
And
that
there
is
no
Name
under
Heaven
by
which
you
can
be
saved
but
his
?
but
if
you
be
such
that
loath
your selves
for
all
former
Sins
,
and
are
weary
of
a
corrupt
and
sinful
Nature
,
and
Christ
be
the
chiefest
among
ten
Thousand
to
your
Soul
;
then
though
you
have
so
much
crossed
the
end
of
your
Creation
,
and
committed
so
much
Sin
,
it
shall
not
be
charged
on
you
,
the
Blood
of
Christ
will
certainly
cleanse
you
from
all
your
Sin
;
If
this
faith
be
not
yet
wrought
in
you
,
consideration
must
open
and
soften
your
Heart
,
and
make
way
for
it
.
If
you
did
but
frequently
consider
,
what
priviledges
they
are
forthwith
admitted
to
,
that
do
believe
;
and
what
a
fearful
looking
for
of
Judgment
,
there
remaineth
for
unbelievers
,
you
would
hasten
to
make
your
escape
,
from
the
Stormy
Wind
and
Tempest
.
Suppose
that
some
Mortal
distemper
had
seized
on
you
,
(
and
this
will
certainly
be
your
case
ere
long
)
do
but
a
little
consider
what
the
priviledges
of
a
believer
will
be
worth
to
you
then
;
how
sweet
the
promise
of
forgiveness
by
Christ
will
be
to
your
tast
?
Yea
sweeter
than
the
Honey
to
your
throat
.
Psal.
119.103
.
Do
but
let
your
thoughts
run
upon
this
Subject
,
and
tell
you
,
How
happy
you
would
count
your self
if
you
were
united
to
Christ
and
a
true
member
of
his
body
,
reconciled
to
God
,
and
pardoned
,
adopted
into
his
family
,
and
received
into
his
especial
protection
:
what
would
you
give
then
to
be
acquitted
from
all
your
former
sins
,
to
have
the
sting
of
Death
pull'd
out
;
to
land
safe
at
your
desired
Harbour
,
to
dye
in
the
Lord
,
and
to
have
a
Convoy
of
blessed
Angels
to
carry
your
soul
to
endless
Joy
?
say
what
you
would
give
then
to
be
secured
from
the
sensible
sears
of
Hell
,
and
Death
,
and
to
lie
down
in
the
Grave
in
Peace
and
Safety
;
and
to
have
nothing
then
to
make
you
afraid
?
Why
if
you
are
a
Penitent
Believer
,
and
belong
to
Christ
,
there
will
be
comfort
for
you
in
the
Hour
,
when
all
the
World
shall
signifie
nothing
to
you
.
Whoso
hearkeneth
unto
me
shall
dwell
safely
,
and
shall
be
quiet
from
fear
of
evil
.
Prov.
1.33
.
When
natural
strength
will
be
sure
to
fail
you
,
and
your
Soul
is
going
out
from
your
Body
,
where
it
hath
so
long
dwelt
,
and
worldly
friends
cannot
help
you
,
it
will
be
worth
a
world
to
be
numbred
among
the
Saints
,
and
to
have
your
portion
with
the
Most-High
;
consideration
will
help
you
to
know
all
this
,
and
whether
you
are
weary
of
your
sin
,
and
have
fled
to
Christ
as
your
only
Sanctuary
,
and
are
heartily
desirous
that
he
should
save
you
from
the
Power
of
it
;
yea
it
would
help
you
to
all
this
,
and
make
you
sensible
,
if
yet
you
are
not
,
and
break
your
heart
for
all
former
unkindness
to
God
,
and
Cruelty
to
your
own
Soul
,
and
make
Christ
precious
to
you
indeed
,
The
full
Soul
(
saith
Solomon
)
loatheth
the
Honey-Comb
,
but
to
the
Hungry
Soul
every
bitter
thing
is
Sweet
:
The
Nature
of
man
prompteh
him
in
every
streight
to
cast
about
with
himself
how
he
may
get
out
:
Did
you
feel
to
what
unspeakable
danger
,
sin
hath
brought
you
;
I
dare
say
you
would
not
slight
the
remedy
,
nor
despise
the
Salvation
that
Christ
offereth
to
you
;
did
you
feel
your
soul
in
a
sinking
condition
by
reason
of
your
sin
,
you
would
lay
hold
on
Christ
as
naturally
as
a
drowning
man
catch
at
a
stick
,
or
any
thing
that
he
thinks
may
save
him
:
Thus
it
would
be
if
sin
were
a
burthen
to
you
.
And
how
could
you
chuse
but
feel
it
a
burthen
to
you
,
if
you
did
but
apprehend
the
evil
and
danger
of
it
?
Now
consideration
would
clear
this
to
your
apprehensions
.
How
could
you
consider
in
the
midst
of
such
helps
,
and
not
discern
that
by
your
Sin
,
you
rebel
against
the
highest
Authority
,
transgress
the
most
righteous
Law
,
debauch
and
corrupt
the
best
of
his
Creatures
here
on
earth
,
and
make
him
utterly
unserviceable
to
the
uses
for
which
God
made
him
;
And
trample
Reason
under
your
feet
,
and
pervert
Gods
Established
order
,
trouble
the
world
,
and
cruelly
wound
,
vex
and
disquiet
your
own
soul
;
And
even
dare
and
provoke
God
to
bring
upon
you
all
the
calamities
and
miseries
,
both
of
this
and
the
other
life
.
And
would
not
these
particulars
alone
discover
to
you
the
evil
and
odiousness
of
your
Sin
,
and
even
compel
you
to
hate
it
?
And
then
when
you
are
gotten
thus
far
,
and
discern
Sin
to
be
your
greatest
enemy
,
you
would
not
stick
at
any
terms
to
be
rid
of
it
.
If
you
were
once
fully
satisfied
,
that
Sin
is
the
foulest
disgrace
and
shame
of
a
reasonable
Creature
,
and
a
certain
preparative
to
it's
Eternal
reproach
,
you
would
not
live
in
peace
with
it
;
not
lye
down
and
rise
up
quietly
with
such
a
noisom
disease
upon
you
,
that
doth
make
God
loath
his
own
Creature
,
and
will
make
you
abhor
and
loath
your selves
,
if
ever
you
come
to
right
and
sober
use
of
your
Reason
;
Ezek.
6.9
,
and
Ezek.
20.43
.
and
Ezek.
36.31
.
Make
as
light
of
it
now
as
you
please
,
whilst
reason
is
laid
to
sleep
,
and
Scripture
is
not
regarded
,
and
Conscience
is
quite
out
faced
;
it
shall
not
be
always
so
:
It
is
but
the
night
time
of
this
life
at
farthest
,
that
your
dream
will
last
;
and
then
Reason
and
Scripture
and
Conscience
will
all
set
against
you
:
Though
you
wink
now
and
will
not
see
,
yet
then
you
shall
see
and
be
ashamed
,
saith
the
Prophet
,
Isa.
26.11
.
you
may
certainly
fore-see
without
the
Spirit
of
Prophesy
,
that
thus
it
will
be
,
if
you
believe
the
word
of
God
,
And
as
a
truely
penitent
believer
may
say
with
David
,
I
shall
be
satisfied
when
I
awake
after
thy
likeness
.
Psal.
17.15
.
So
the
deluded
Sinner
that
dreams
so
merrily
now
,
that
Sin
is
but
a
matter
of
nothing
whilst
he
is
commiting
of
it
,
shall
be
confounded
,
when
he
awakes
after
the
Divels
likeness
,
O
if
these
things
were
soundly
believed
,
you
would
delay
no
longer
,
but
forsake
your
Sin
,
and
come
to
Christ
as
your
only
Saviour
;
and
if
any
thing
under
God
would
bring
you
to
such
a
certain
and
undoubted
belief
,
Consideration
would
do
the
work
:
Consider
therefore
whether
it
be
thus
with
you
,
that
Sin
is
your
only
burthen
,
and
Christ
is
your
only
ease
;
and
if
it
be
not
so
,
consider
that
it
may
be
so
.
Fifthly
,
Another
thing
which
you
should
set
before
your
eye
,
and
frequently
consider
,
is
the
vanity
of
all
these
things
,
which
stand
in
competition
with
God
for
your
affections
;
Do
you
not
see
what
hasty
and
unsatisfying
Pleasures
they
are
?
I
call
them
Pleasures
,
because
Custom
hath
prevail'd
;
the
World
calls
them
so
,
and
the
Flesh
calls
them
so
,
whose
Pleasures
they
are
;
for
the
Soul
of
Man
,
were
it
out
of
the
Body
,
would
not
relish
them
.
But
though
this
be
the
stile
of
the
World
,
it
's
pity
that
a
man
should
call
any
thing
Pleasure
,
that
doth
not
last
for
ever
:
But
call
it
what
you
will
,
I
am
sure
it
's
a
grand
mistake
,
to
count
that
a
Pleasure
that
doth
not
gratifie
the
better
part
of
a
man
,
and
a
Sin
to
bestow
the
least
measure
of
our
love
upon
any
thing
that
doth
not
promote
the
happiness
of
our
Souls
.
God
hath
put
an
aptitude
into
all
things
to
further
mans
felicity
,
and
hath
commanded
him
to
take
them
by
the
right
Handle
,
&
make
that
use
of
them
;
&
when
they
are
used
ultimately
for
the
pleasure
that
's
in
them
,
and
are
not
subordinate
to
a
higher
end
,
even
the
better
serving
of
God
,
and
saving
of
our
Souls
,
they
are
made
our
End
,
which
should
be
but
Means
,
and
set
up
instead
of
God
,
to
supply
his
room
,
and
to
be
to
us
what
he
alone
should
be
;
and
then
no
wonder
if
they
prove
to
us
meer
vanity
,
that
is
,
if
they
lye
to
us
,
and
frustrate
our
expectations
.
All
Creatures
tell
us
a
meer
lye
,
when
they
make
us
any
promise
of
happiness
and
full
contentment
in
the
enjoyment
of
them
;
but
the
truth
is
,
there
's
no
Creature
can
be
so
impudent
as
to
make
us
such
a
promise
;
it
is
we
that
are
too
credulous
and
sinfully
prone
to
take
every
Shadow
for
our
happiness
,
and
to
place
our
affections
upon
any
thing
here
on
Earth
,
rather
than
God
.
But
where
is
the
man
that
can
boast
that
he
hath
found
the
desire
of
his
heart
in
any
pleasure
here
on
Earth
?
The
very
fear
of
doing
it
,
is
disparagement
enough
to
any
worldly
felicity
.
And
since
it
may
be
truly
said
of
any
thing
that
here
we
do
possess
,
except
it
be
the
peace
of
a
good
Conscience
,
and
the
special
grace
of
God
in
Christ
,
it
may
be
gone
to
morrow
,
and
leave
us
;
it
is
enough
to
set
the
heart
of
a
considering
man
against
all
created
comforts
,
and
make
him
seek
after
something
that
will
never
fail
:
Where
is
the
man
,
or
what
is
his
name
,
that
hath
found
the
Treasure
of
his
Soul
here
on
Earth
?
If
they
could
help
thee
in
all
thy
streights
,
and
stick
to
thee
for
ever
,
and
never
forsake
thee
,
then
something
might
be
plausibly
pretended
why
thou
should'st
set
thine
affections
on
them
.
But
if
thou
wilt
suffer
thy self
to
consider
,
thou
wilt
perceive
Vanity
to
be
written
upon
the
back
of
every
Creature
(
that
is
)
as
it
is
going
from
thee
,
though
thou
may'st
possibly
think
that
thou
seest
Pleasure
written
upon
the
face
of
it
,
that
is
,
as
it
is
coming
towards
thee
:
If
thou
wilt
not
believe
this
now
,
thine
experience
shall
shortly
make
it
good
,
and
condemn
thee
for
a
stark
fool
,
in
that
thou
hast
so
much
teaching
,
and
yet
would'st
not
learn
;
that
thou
had'st
eyes
,
and
could'st
not
see
;
and
that
thou
wast
so
oft
forewarned
of
the
vanity
and
deceitfulness
of
these
Earthly
pleasures
,
and
yet
would'st
be
deceived
:
And
yet
I
will
confess
,
if
the
fault
could
then
be
mended
,
after
Experience
hath
taught
thee
the
vanity
of
them
,
and
thou
art
going
out
of
the
world
as
a
miserable
wretch
,
ready
to
be
forsaken
of
the
comforts
which
thou
hast
inordinately
loved
;
if
then
thou
could'st
recover
thine
affections
,
and
bequeath
thine
heart
to
God
,
which
the
world
did
possess
all
thy
life
time
,
then
it
would
be
some
diminution
of
thy
Sin
and
Folly
.
But
as
sure
as
thou
livest
God
will
not
take
that
heart
at
thy
Death
,
which
thou
would'st
not
give
him
in
thy
Life
,
nor
be
put
off
with
a
Legacy
when
thou
art
dying
and
going
out
of
the
world
,
to
whom
thou
would'st
give
nothing
all
thy
life-time
.
But
yet
if
the
Lord
would
accept
such
an
Offering
from
thee
,
that
heart
that
hath
been
so
commanded
all
thy
life
long
by
such
pleasures
as
the
world
affords
,
will
not
be
now
at
thine
own
command
and
dispose
:
It
will
be
hankering
after
the
world
when
it
is
departing
and
leaving
of
it
,
and
would
still
live
among
these
pleasures
if
it
could
,
and
prefer
them
before
Eternal
Life
with
God
.
But
I
beseech
thee
to
consider
,
whether
it
be
not
perfect
madness
,
to
suffer
thine
affections
to
be
thus
captivated
,
and
bewitched
with
fading
momentary
delights
.
They
are
little
to
be
envied
,
whose
whole
lives
are
but
a
Diversion
from
one
pleasure
to
another
:
But
if
any
men
on
Earth
are
like
to
perish
for
ever
,
and
lose
those
satisfying
pleasures
at
Gods
right
Hand
for
evermore
,
these
are
the
men
.
It
is
not
one
of
a
thousand
that
recovers
of
their
Surfeit
,
when
they
come
to
be
old
,
that
have
lived
their
younger
years
wholly
addicted
to
their
carnal
brutish
delights
;
and
not
a
man
that
dies
amidst
such
pleasures
,
before
his
heart
be
weaned
from
them
,
but
is
like
to
feel
more
bitter
torment
,
than
such
as
have
lived
all
their
life-time
in
poverty
and
little
ease
.
Surely
they
that
let
out
their
hearts
too
freely
to
the
things
of
this
world
,
forget
that
there
is
such
a
Text
in
the
Word
of
God
;
Love
not
the
world
,
nor
the
things
of
the
world
;
if
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
,
1
Joh.
2.19
.
But
that
which
makes
some
men
that
know
this
well
enough
to
be
mistaken
is
,
because
they
read
of
several
rich
men
in
Scripture
that
have
their
hands
full
of
these
Earthly
comforts
,
and
see
and
hear
of
others
that
go
to
Heaven
in
the
midst
of
great
Possessions
;
therefore
they
confidently
conclude
that
they
may
enjoy
them
as
well
as
others
,
and
yet
be
in
a
safe
condition
;
as
if
there
were
no
difference
between
having
and
enjoying
of
them
.
Their
hearts
were
far
enough
from
their
Possessions
,
as
you
might
easily
have
seen
,
if
you
had
lived
and
conversed
with
them
:
Though
they
had
a
large
portion
of
their
comforts
,
a
good
measure
of
this
Dung
and
Dross
,
as
the
Apostle
calls
it
,
yet
they
spread
it
to
the
good
increase
of
Religion
and
Piety
where
they
had
to
do
;
they
took
little
pleasure
in
this
Dunghil
,
neither
did
they
spend
their
precious
thoughts
,
and
time
to
encrease
it
.
But
thy
heart
it
may
be
is
Wedded
to
these
Carnal
contentments
and
buried
in
this
Dunghil
:
and
thy
sweetest
pleasures
come
in
this
way
,
and
when
riches
encrease
thy
heart
is
set
upon
them
,
Psal.
62.10
.
Let
me
tell
thee
,
that
if
ever
Consideration
open
thine
eyes
,
thou
wilt
be
as
mad
against
these
pleasures
,
as
ever
thou
wert
mad
for
them
:
And
thou
that
do'st
so
industriously
seek
them
with
such
careful
study
and
endeavour
,
wilt
then
be
sick
of
them
,
nulla
major
voluptas
quam
voluptatis
fastidium
.
No
pleasure
like
that
of
contemning
such
transitory
unmanly
pleasures
as
these
are
;
if
(
as
Tully
saith
)
he
is
not
worthy
the
name
of
a
man
,
that
would
live
a
whole
day
in
such
pleasures
;
I
am
sure
he
is
not
worthy
the
name
of
a
Christian
that
can
live
his
whole
life-time
,
and
prefer
the
pleasures
of
his
body
before
the
feasting
of
his
Soul
.
It
's
the
want
of
serious
Consideration
,
in
this
particular
,
that
makes
so
many
lose
the
Joys
of
Heaven
,
whilst
they
feast
themselves
with
the
Pleasures
of
the
World
.
Sixthly
,
Another
thing
that
should
be
the
matter
of
your
frequent
serious
Consideration
,
is
your
latter
end
and
the
nearness
of
your
dissolution
.
This
would
make
you
wise
indeed
,
not
to
lay
up
riches
and
diet
,
much
less
to
treasure
up
sin
and
wrath
against
the
day
of
wrath
,
but
to
lay
up
in
store
a
good
foundation
against
the
appointed
time
,
1
Tim.
6.19
.
Rom.
2.5
.
It
was
the
want
of
such
heedful
and
attentive
consideration
,
that
made
Moses
complain
of
the
Israelites
,
that
they
were
a
nation
void
of
Counsel
,
neither
was
there
any
understanding
in
them
;
this
made
him
wish
so
passionately
,
O
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
,
Deut.
32.28
,
29.
This
made
the
same
Moses
to
pray
so
to
teach
us
to
number
our
days
that
we
may
apply
our
hearts
to
true
wisdom
,
Psal.
90.121
.
Who
can
think
what
a
vapour
his
life
is
,
James
4.14
.
and
make
it
shorter
by
neglecting
the
work
it
was
given
him
for
?
A
man
never
begins
to
live
,
till
he
lives
to
God
,
and
he
that
survives
the
most
years
,
after
he
hath
begun
this
work
,
may
be
truly
said
to
live
the
longest
,
although
he
reach
not
the
age
of
many
a
Carnal
minded
man
:
For
a
mans
life
is
not
to
be
computed
by
grey
hairs
,
or
the
number
of
years
,
but
by
the
work
that
he
hath
done
:
If
therefore
thy
work
be
undone
,
when
death
is
approaching
to
thee
,
what
shall
I
say
that
thou
hast
lived
but
a
little
while
;
nay
,
rather
that
thou
hast
not
lived
at
all
.
I
must
conclude
therefore
,
that
to
consider
the
shortness
of
thy
life
is
the
way
to
lengthen
it
,
and
to
put
thee
into
such
a
happy
condition
,
that
death
shall
be
sure
never
to
surprise
thee
.
O
what
a
madness
it
is
for
men
that
are
to
live
but
a
few
years
(
it
may
be
days
in
the
world
)
never
seriously
to
consider
it
,
till
their
days
are
at
an
end
;
when
they
have
but
a
few
turns
more
to
fetch
in
this
World
,
not
to
consider
it
,
and
turn
unfeignedly
to
God
,
before
they
are
turned
out
of
the
World
;
where
is
that
mans
Wits
that
buries
his
thoughts
alive
,
in
the
impertinencies
of
this
life
and
scarce
thinks
from
one
end
of
the
year
to
the
other
that
he
must
die
:
and
in
that
very
day
his
thoughts
must
perish
?
What
doth
that
man
do
that
Fidles
away
his
precious
time
,
and
never
thinks
to
any
purpose
,
that
his
day
is
coming
,
and
what
a
sad
tune
he
will
be
then
in
?
If
mens
thoughts
were
but
frequently
,
and
seriously
imployed
about
this
subject
,
men
would
not
live
,
and
walk
about
the
World
for
nothing
as
they
do
:
They
would
not
fish
all
their
life
time
,
and
catch
nothing
,
but
a
little
worldly
pleasure
and
honour
;
which
was
but
a
bait
that
Satan
used
to
bring
them
to
this
misery
,
that
now
they
are
departing
into
.
Wo
!
wo
be
to
the
man
that
thinks
not
of
Death
,
till
it
is
even
at
his
door
;
That
sees
it
not
till
his
eyes
are
ready
to
close
up
:
That
never
dreams
of
it
till
he
is
ready
to
awake
in
another
World
!
O
Sirs
,
your
Souls
are
here
to
day
,
and
gone
to
morrow
,
and
you
know
not
what
one
day
or
night
may
bring
forth
,
Prov.
27.1
.
Though
you
may
think
it
is
the
way
to
a
merry
,
comfortable
life
,
to
put
the
serious
sober
thoughts
of
your
later
end
out
of
your
mind
;
yet
I
am
sure
it
is
not
the
way
to
a
comfortable
joyful
death
;
and
is
it
not
a
thousand
times
more
desireable
to
die
comfortably
than
to
live
comfortably
,
if
you
will
needs
part
these
two
one
from
the
other
?
But
I
must
plainly
tell
you
that
you
are
mistaken
,
and
that
it
is
not
the
way
to
a
comfortable
chearful
life
,
to
forget
a
mans
latter
end
;
and
to
decline
such
a
provident
Foresight
,
and
Meditation
:
unless
you
take
a
licentious
sensual
and
foolish
life
,
for
a
comfortable
life
.
And
then
there
's
no
doubt
,
but
the
frequent
Consideration
of
a
mans
latter
end
,
will
disturb
and
interrupt
such
sinful
,
foolish
mirth
.
But
there
are
no
men
in
the
World
,
that
live
a
more
comfortable
,
joyful
life
,
and
taste
so
full
and
true
content
and
pleasure
,
as
those
that
have
frequently
thought
upon
death
,
and
the
consequent
of
it
,
and
made
it
familiar
to
their
thoughts
,
and
have
quite
overcome
the
fear
of
death
by
a
wise
foresight
of
it
,
and
preparation
for
it
.
He
may
well
rejoyce
oven
at
the
heart
that
hath
overcome
his
great
enemy
,
and
is
got
over
the
Rub
,
that
the
rest
of
the
World
must
meet
with
sooner
or
later
,
that
shall
put
an
end
to
their
foolish
mirth
and
laughter
.
The
considerate
man
hath
trampled
this
King
of
Terrours
under
his
feet
,
and
through
fear
of
death
is
no
longer
subject
unto
bondage
,
as
inconsiderate
men
are
:
whereas
on
the
contrary
,
men
that
are
not
accustomed
to
these
thoughts
,
nor
have
brought
forth
the
fruit
of
them
,
whensoever
such
thoughts
accidentaly
rush
into
their
mind
,
they
cannot
bear
them
;
how
terrible
and
affrighting
are
the
apparitions
of
death
,
when
they
get
into
their
imaginations
and
fancy
?
and
let
them
do
what
they
can
to
shift
these
imaginations
out
of
their
hearts
,
sometime
or
other
they
will
surprize
them
,
and
break
in
though
they
shut
the
door
never
so
fast
,
and
bolt
them
out
;
and
then
they
pay
something
for
their
former
inconsideracy
:
If
a
Fit
of
Sickness
come
upon
them
that
threatens
them
with
death
,
fearfulness
and
trembling
taketh
hold
on
them
,
and
a
fit
of
horrour
is
ready
to
overwhelm
them
,
Psal.
55.5
.
What
now
?
Will
you
call
that
a
merry
comfortable
life
that
's
so
easily
disturbed
with
one
sad
dismal
thought
that
may
arise
?
Will
you
say
that
man
lives
a
pleasant
life
,
whom
a
Hand-writing
upon
the
Wall
can
damp
,
and
strike
into
a
Fit
of
Trembling
?
Will
you
say
that
that
man
lives
as
happily
and
comfortably
,
that
by
some
sad
accident
(
a
thousand
of
which
he
is
subject
to
)
may
have
his
Countenance
changed
,
his
Thoughts
trouble
him
,
and
the
Joynts
of
his
Loyns
loosed
,
and
his
Knees
smite
one
against
another
,
as
Belshazzar
had
in
the
midst
of
his
mirth
and
jollity
?
Dan.
5.6
.
Will
you
call
this
a
comfortable
life
that
will
so
soon
perish
,
and
come
to
a
fearful
end
,
or
that
rather
that
grows
more
lightsome
and
chearful
when
Death
it self
approacheth
,
and
is
drawing
near
?
Let
a
man
that
's
forsaken
of
Reason
and
Understanding
forget
his
latter
end
,
as
the
fittest
Expedient
to
his
distracted
foolish
mirth
;
but
if
thou
art
Master
of
any
Wit
or
Reason
,
thou
wilt
entertain
and
cherish
such
thoughts
as
these
,
as
the
beginning
of
true
Wisdom
:
O
remember
that
die
thou
must
,
and
leave
the
world
behind
thee
;
and
woe
be
to
thee
if
thou
hast
not
made
some
good
preparation
for
a
more
lasting
life
?
The
night
of
thy
life
is
even
almost
spent
,
see
how
much
the
Taper
of
thy
present
life
is
already
wasted
.
If
thou
knowest
any
thing
,
thou
canst
not
but
know
that
it
's
appointed
for
all
men
to
die
,
yea
,
and
that
but
once
,
and
after
Death
comes
the
Judgment
;
there
's
no
calling
back
thy
time
and
life
when
once
they
are
spent
,
no
turning
up
thy
glass
again
when
once
it
is
run
out
,
no
after-game
to
play
after
the
first
is
lost
,
no
dying
a
second
time
when
once
thy
breath
is
gone
;
I
mean
in
this
world
,
though
there
be
a
second
Death
a
thousand
times
more
terrible
than
the
first
in
the
world
to
come
.
Well
,
if
thou
would'st
live
comfortably
indeed
,
yea
and
die
comfortably
also
,
consider
thy
latter
end
,
be
not
afraid
of
such
thoughts
that
will
make
thee
wise
to
Salvation
.
Seventhly
,
Another
Object
worthy
thy
frequent
consideration
,
is
the
Judgment
of
the
Great
Day
:
O
what
pity
is
it
,
that
a
man
that
's
made
for
another
world
,
and
that
must
be
solemnly
cited
before
the
Tribunal
of
the
Righteous
and
Impartial
Judge
,
and
be
responsible
for
his
whole
Life
,
how
he
hath
spent
it
,
should
drive
such
thoughts
out
of
his
mind
,
as
Gallio
drove
Pauls
Accusers
from
the
Judgment
Seat
,
Acts
18.16
.
and
care
for
none
of
these
things
!
What
is
it
better
to
stand
trembling
before
thy
Judge
in
that
day
,
than
to
hold
up
thy
Head
with
confidence
?
If
thou
art
one
that
dost
not
consider
the
Solemnity
of
that
day
,
nor
the
Concernments
of
thine
own
Soul
in
that
general
Assembly
and
appearance
,
thou
art
more
like
to
be
confounded
in
that
day
,
than
to
rejoyce
.
Would
a
proud
vain-glorious
Worldling
so
passionately
rejoyce
in
the
day
of
his
prosperity
,
and
let
his
heart
chear
him
in
the
midst
of
his
foolish
pleasures
,
and
walk
in
the
ways
of
his
heart
,
and
in
the
sight
of
his
eyes
,
if
he
did
but
consider
,
that
for
all
these
things
God
will
bring
him
to
Judgment
?
Would
any
man
cast
off
all
duty
to
God
,
or
perform
it
with
a
negligent
slightness
and
indifferency
,
to
gratifie
his
lazy
flesh
,
or
a
busie
Lust
,
if
he
did
but
remember
and
consider
,
that
for
these
things
he
must
be
judged
,
and
for
these
(
without
Repentance
before
Death
)
he
must
die
for
ever
?
O
my
Brethren
!
it
is
no
such
contemptible
trivial
day
,
nor
the
business
that
must
then
be
transacted
of
such
small
and
petty
concernment
,
that
you
should
not
think
them
worth
your
frequent
and
considerate
thoughts
:
Think
you
must
whether
you
will
or
no
upon
trifles
,
if
you
refuse
to
think
on
such
matters
as
these
,
and
to
take
this
day
into
your
sober
consideration
:
Though
you
should
think
on
the
greatest
worldly
matters
,
and
your
thoughts
be
imployed
in
the
management
of
the
Affairs
of
a
Kingdom
,
yet
if
you
think
not
upon
the
Affairs
of
this
great
and
wonderful
day
,
you
do
but
trifle
and
dream
away
your
precious
life
.
They
that
have
but
a
Cause
to
be
tryed
before
a
Judge
of
Nisi
Prius
that
very
much
concerns
their
Estates
,
cannot
but
remember
it
,
and
consider
how
they
may
come
off
with
success
;
but
those
that
are
to
be
tryed
for
their
Lives
cannot
sleep
,
nor
talk
it
out
of
their
mind
;
by
Night
the
terrible
Apparitions
of
it
in
their
fancies
interrupts
their
repose
and
sleep
;
and
the
horrible
thoughts
of
it
in
the
day
time
strikes
them
mute
,
and
damps
all
their
discourse
;
And
shall
not
a
day
far
more
remarkable
,
where
you
must
undergo
a
Tryal
for
your
Eternal
Estate
and
Life
,
be
considered
?
And
it
is
the
more
worth
your
consideration
,
because
the
Judge
before
whom
this
Tryal
must
be
made
,
is
He
that
made
thy self
,
and
all
the
World
,
clothed
with
his
Robes
of
Majesty
and
Justice
:
He
that
delivered
into
thy
hands
thy
Reason
,
Memory
,
Judgment
,
Freewill
,
Senses
,
Honours
,
Estates
,
as
Talents
to
be
now
accounted
for
;
Did
not
all
the
Priviledges
of
thy
Birth
and
Education
?
Did
not
all
the
Mercies
of
thy
Infancy
,
Youth
,
and
Riper
Age
,
come
from
above
?
Deny
it
now
if
thou
canst
:
And
were
not
all
thy
choicest
dearest
comforts
,
as
Pearls
begotten
by
the
Dew
of
Heaven
?
His
Circuit
is
not
confined
to
one
Nation
,
or
piece
of
a
Nation
;
but
the
Circuit
that
he
will
ride
in
that
great
day
shall
be
the
Heaven
of
Heavens
,
with
a
glorious
Train
and
Retinue
of
Saints
and
Angels
;
and
the
people
that
shall
be
gathered
before
him
,
are
are
the
whole
Creation
of
Angels
and
Men
;
the
matters
that
must
then
be
brought
to
Examination
and
Tryal
,
are
the
secret
and
more
publick
actions
of
our
whole
lives
;
the
Witnesses
that
shall
be
produced
,
shall
be
such
as
are
beyond
all
Exception
,
viz.
mens
own
Consciences
;
the
Devil
and
his
Angels
that
are
continually
watching
our
miscarriages
,
and
the
Judge
himself
that
can
tell
the
time
,
the
place
,
the
persons
with
whom
,
or
the
things
about
which
the
wickedness
hath
been
committed
;
and
the
Question
that
shall
be
then
decided
in
the
face
of
all
the
world
,
shall
be
,
whether
the
persons
thus
tryed
,
shall
live
or
die
for
ever
:
These
are
no
fidling
trifling
matters
to
be
slighted
,
nor
unworthy
your
serious
forethought
and
consideration
;
besides
the
Judge
is
inflexible
,
and
cannot
be
bended
by
force
,
bribery
,
or
entreaty
.
If
you
look
into
Psal.
50.4
,
5
,
6.
you
shall
see
with
what
circumstances
of
Majesty
and
Terrour
this
Judg's
Process
is
described
and
set
forth
;
a
fire
shall
devour
before
him
,
and
it
shall
be
very
tempestuous
round
about
him
;
he
shall
call
to
the
Heavens
from
above
,
and
to
the
Earth
that
he
may
judge
his
people
;
and
the
Heavens
shall
declare
his
Righteousness
,
for
God
is
Judge
himself
.
Were
this
day
well
believed
and
considered
,
men
would
not
live
in
any
fashion
,
nor
think
and
speak
any
thing
that
comes
next
,
nor
do
actions
that
they
dare
not
call
themselves
to
account
for
:
They
would
fear
their
own
Consciences
more
than
a
thousand
Witnesses
,
which
in
despite
of
them
will
be
privy
to
all
their
actions
.
I
warn
thee
to
take
heed
of
this
Witness
,
for
it
will
betray
thee
:
If
thou
art
wise
,
when
thou
hast
any
wickedness
to
commit
,
see
that
neither
God
,
nor
the
Devil
,
nor
thine
own
Conscience
have
any
eye
upon
thee
;
and
then
thou
canst
find
no
place
nor
time
in
which
thou
canst
be
secure
.
As
it
is
the
great
policy
of
Satan
to
hide
this
day
from
thine
eyes
,
and
to
keep
it
out
of
thy
thoughts
if
he
can
,
that
he
may
take
thee
Captive
at
his
will
;
so
it
should
be
thy
chief
care
to
have
it
continually
before
thine
eyes
,
that
thou
mayst
escape
his
temptations
.
The
lively
frequent
thoughts
of
this
day
made
Paul
so
unwearied
in
the
work
of
the
Lord
,
and
so
importunate
with
his
hearers
;
Knowing
the
terrours
of
the
Lord
(
saith
he
)
we
perswade
men
,
2
Cor.
5.11
.
And
it
was
the
great
Argument
he
used
with
Tim.
to
spur
him
up
to
the
like
diligence
,
2
Tim.
4.1
,
2.
I
charge
thee
before
God
,
and
the
Lord
Jesus
Christ
,
who
shall
judge
the
Quick
and
the
Dead
at
his
appearing
and
Kingdom
,
Preach
the
Word
,
be
instant
in
season
,
and
out
of
season
,
reprove
,
rebuke
,
exhort
,
with
all
long-suffering
and
Doctrine
.
And
when
he
did
but
cast
a
flash
of
this
day
into
the
eyes
of
Felix
,
you
know
what
effect
it
had
on
him
,
Acts
〈◊〉
24.25
.
Though
Paul
was
but
a
Prisoner
at
the
Bar
,
and
Felix
his
Judge
upon
the
Bench
,
yet
when
Paul
reasoned
with
him
of
Righteousness
,
Temperance
,
and
Judgment
to
come
,
the
Text
saith
Felix
trembled
.
It
's
madness
to
put
this
day
out
of
thy
mind
which
God
hath
put
into
his
Word
,
as
the
most
powerful
Curb
to
all
Sin
,
and
the
most
irresistible
motive
to
a
sober
,
righteous
,
and
a
godly
life
.
Be
not
afraid
to
entertain
this
day
into
thy
Meditations
;
the
consideration
and
forethought
of
this
day
doth
not
make
it
,
but
make
thee
ready
for
it
;
whether
thou
thinkest
of
it
or
not
,
it
cometh
on
apace
,
and
thine
eyes
shall
shortly
behold
the
Solemnity
of
it
,
either
to
thy
terrour
,
or
to
thy
unspeakable
joy
.
S.
Hierom
thought
he
heard
the
very
Trumpet
sound
continually
that
must
call
all
the
world
together
,
whatsoever
he
was
doing
,
the
Voice
was
never
out
of
his
ears
.
All
the
Musick
of
Worldly
Delights
and
Pleasures
would
be
but
as
sounding
Brass
,
and
a
tinkling
Cymbal
,
to
one
that
hath
this
Trumpet
frequently
in
his
hearing
;
think
but
believingly
of
the
terrible
Pomp
and
glorious
Solemnity
of
that
day
,
and
then
think
of
vanity
and
folly
with
delight
if
thou
canst
?
These
thoughts
would
drown
the
petty
thoughts
of
worldly
matters
,
as
the
Report
of
a
Cannon
doth
a
Whisper
,
or
as
the
Sun
obscureth
the
smallest
Glow-worm
:
And
if
any
thing
would
stop
thee
in
a
course
of
sinning
,
these
thoughts
would
do
it
.
Thou
would'st
think
it
a
poor
shift
to
fly
to
the
dark
to
cover
thee
,
when
thou
committest
any
iniquity
,
if
thou
didst
but
consider
,
that
what
is
done
in
secret
,
shall
then
be
proclaimed
upon
the
house-top
;
and
God
will
find
Evidence
enough
to
convince
thee
,
that
thus
and
thus
thou
didst
when
he
kept
silence●
yea
,
thou
shalt
betray
thy self
by
thy
own
confession
.
This
is
another
Object
of
thy
thoughts
,
and
very
worthy
thine
often
Consideration
.
Eighthly
,
Another
thing
that
you
should
frequently
steep
your
thoughts
in
,
is
the
joys
of
Heaven
,
and
unexpressible
happiness
of
the
Saints
in
Light
;
there
the
Fountain
of
all
Bliss
and
pleasure
shall
stand
open
,
and
the
Face
of
glorious
Majesty
shall
be
revealed
.
Here
we
behold
him
but
in
a
glass
,
and
see
but
a
glimpse
of
his
back-parts
,
but
then
we
shall
see
him
face
to
face
,
by
a
satisfying
ravishing
sight
and
intuition
.
Were
the
Soul
it self
loosned
from
this
bodily
Prison
,
it
would
be
a
Spectacle
worth
your
beholding
,
and
a
most
delectable
glorious
sight
;
and
your
curiosity
to
behold
such
a
sight
as
this
,
would
be
far
more
excusable
than
theirs
whom
our
Saviour
taxed
in
that
question
;
What
went
you
out
for
to
see
,
a
Reed
shaken
with
the
wind
?
But
what
went
you
out
for
to
see
,
a
man
cloathed
in
Purple
,
and
soft
rayment
?
such
are
in
Kings
houses
,
Mat.
11.8
.
And
if
then
the
Soul
of
man
be
such
a
beautiful
taking
sight
,
what
a
blessed
sight
will
that
be
,
when
God
shall
display
the
fulness
of
his
glory
?
If
a
Spirit
be
so
bright
and
glorious
,
what
is
the
Father
of
Spirits
,
to
whom
all
created
beauty
is
but
a
drop
?
What
a
goodly
sight
will
that
be
to
behold
the
company
of
Prophets
,
Martyrs
and
Apostles
,
cloathed
in
shining
rayment
,
with
Crowns
on
their
Heads
,
and
Palms
in
their
hands
?
And
what
a
ravishing
pleasure
must
it
needs
be
to
see
Sun
and
Stars
under
our
feet
,
and
to
behold
the
order
and
beauty
of
the
Heavenly
Jerusalem
,
and
to
joyn
in
that
Heavenly
Consort
?
to
be
admitted
into
his
presence
that
hath
made
the
Soul
and
Body
out
of
nothing
,
that
hath
fulness
of
joy
at
his
right
hand
,
and
pleasures
for
evermore
,
Psal.
16.11
.
Happy
are
the
persons
indeed
,
that
after
a
few
miserable
days
here
on
Earth
,
shall
be
translated
thither
into
that
Heavenly
Palace
;
with
long
life
will
he
satisfie
them
,
and
shew
them
his
Salvation
,
Psal.
●
.
16
.
Talk
no
more
so
exceeding
proudly
,
O
ye
Sons
of
men
,
of
your
worldly
Dignity
and
Honour
;
what
a
Dream
and
meer
Imagination
is
all
Earthly
felicity
,
to
this
of
the
Saints
in
Heaven
?
Your
riches
,
if
they
were
worthy
to
be
named
,
when
we
are
discoursing
of
the
riches
of
the
Inheritance
of
the
Saints
,
Eph.
1.12.18
.
yet
they
may
be
corrupted
,
and
your
garments
may
be
Moth-eaten
,
James
5.1
.
But
the
glory
of
the
Saints
endureth
for
ever
,
for
the
Lord
himself
hath
prepared
a
City
for
them
,
Heb.
11.16
.
Though
they
were
contemn'd
here
on
Earth
,
yet
they
shall
have
glory
enough
in
Heaven
:
Then
shall
that
great
Soveraign
of
the
World
command
the
best
Robe
to
be
brought
forth
,
and
put
it
on
them
,
and
call
for
the
fatted
Calf
to
entertain
them
;
and
they
shall
sit
down
with
Abraham
,
Isaac
and
Jacob
in
his
Eternal
Kingdom
;
and
they
shall
have
an
Everlasting
Feast
of
joy
and
gladness
,
Luke
15.22
,
23.
Here
they
have
but
a
Tast
,
and
do
but
sip
now
and
then
,
but
there
they
shall
have
●uch
a
draught
that
shall
satisfie
their
Souls
with
Eternal
pleasure
,
a
Cup
that
shall
be
ever
going
down
.
O
the
joys
of
that
state
,
that
no
tongue
can
utter
,
no
mortal
man
did
ever
comprehend
!
But
yet
mistake
me
not
,
I
do
not
intend
by
these
borrowed
expressions
to
intimate
a
Turkish
Paradise
to
you
of
carnal
delights
and
pleasures
,
neither
would
I
pervert
your
judgment
by
that
which
is
meant
for
the
Excitation
and
advancement
of
your
affections
:
It
's
very
material
that
your
apprehensions
of
that
glory
be
as
right
as
we
can
attain
to
in
such
a
place
of
darkness
and
distance
from
it
where
we
live
;
if
you
should
mistake
a
Fleshly
for
a
Spiritual
felicity
to
be
enjoyed
hereafter
,
it
's
very
possible
that
even
a
voluptuous
Epicure
may
think
himself
in
the
Suburbs
of
that
Kingdom
already
,
and
that
his
Heaven
is
already
begun
here
on
Earth
.
These
forms
of
Speech
therefore
taken
from
eating
,
and
drinking
,
and
feasting
,
whereby
the
Scripture
represents
to
you
the
transcending
pleasures
of
the
other
life
,
are
but
Spectacles
for
weak
eyes
,
and
a
help
for
humane
infirmity
.
We
are
uncapable
in
this
life
of
true
and
proper
Conceptions
of
the
happiness
of
that
state
,
only
in
general
,
that
it
will
be
spiritual
,
and
not
like
these
fleshly
pleasures
that
here
we
tast
of
:
whilst
we
are
in
this
Prison
of
the
Body
,
we
are
not
able
to
understand
the
liberty
that
there
we
shall
enjoy
;
whilst
we
are
here
below
in
this
Dungeon
of
the
body
,
we
are
not
capable
of
beholding
the
light
and
brightness
of
that
glory
:
But
you
may
safely
use
these
Spectacles
to
help
the
dulness
of
your
sight
when
Heaven
is
proposed
to
you
,
and
take
the
benefit
of
these
gross
expressions
,
if
they
will
but
help
to
attract
your
desires
,
and
to
raise
your
hopes
and
expectations
more
Heavenwards
;
whilst
you
do
but
remember
,
that
the
pleasures
of
that
state
are
incomparably
greater
than
all
the
pleasures
here
on
Earth
,
and
quite
of
another
kind
,
that
here
we
want
a
faculty
to
express
,
because
we
want
a
faculty
to
tast
.
You
know
a
Horse
or
a
Cow
would
take
little
pleasure
in
that
food
that
is
most
delicious
to
us
;
yea
,
and
many
a
man
hath
pleasure
unintelligible
to
another
man
,
because
he
wants
his
tast
and
experience
:
And
it
's
very
hard
to
describe
pleasure
that
depends
upon
a
tast
and
experience
that
we
our selves
have
not
.
The
sweetness
of
Honey
would
never
be
understood
by
all
the
definitions
in
the
world
,
if
we
had
never
tasted
it
:
Marvel
not
therefore
if
I
tell
you
,
that
the
joys
of
that
state
are
not
to
be
properly
understood
here
on
Earth
,
because
we
have
now
neither
the
tast
,
nor
the
Meat
that
then
we
shall
feed
on
,
I
mean
,
neither
the
faculty
,
nor
the
object
.
And
certain
it
is
,
that
all
pleasure
is
founded
in
the
suitableness
of
the
Faculty
to
the
Object
:
Since
therefore
neither
Faculty
nor
Object
shall
be
then
the
same
that
here
we
have
,
the
glorious
pleasures
of
the
perfected
Saints
must
needs
be
beyond
our
Comprehensions
.
But
if
you
shall
reply
and
say
,
that
Grace
and
Glory
differ
only
gradually
,
and
not
specifically
,
and
that
they
are
the
same
in
kind
,
though
not
in
the
height
of
degree
;
and
therefore
that
the
Regenerate
,
and
such
as
are
truly
enlightned
,
and
partakers
of
the
Holy
Ghost
,
may
taste
the
Heavenly
gift
,
and
the
Powers
of
the
world
to
come
,
Heb.
6.4
,
5.
I
answer
,
they
may
better
understand
than
others
can
that
want
their
imperfect
grace
;
but
yet
there
is
so
vast
a
difference
between
Faith
and
Sight
,
perfect
and
imperfect
Knowledge
,
the
Mustard-seed
,
and
the
Tree
that
grows
up
from
it
;
that
you
may
well
say
it
is
at
the
best
far
beyond
their
compleat
and
adequate
comprehension
:
And
will
not
such
a
happiness
as
this
be
worthy
thy
frequent
consideration
?
Thou
dost
not
soundly
believe
it
(
saith
Drexelius
)
if
thou
dost
but
seldome
and
slightly
think
on
it
:
It
cannot
be
that
such
as
penetrate
and
search
into
this
blessedness
,
with
lively
,
active
and
piercing
thoughts
,
should
venture
the
loss
of
it
upon
any
terms
.
Thou
would'st
have
little
list
to
part
with
thy
hopes
of
future
happiness
for
the
gain
of
all
Earthly
delights
,
if
Consideration
had
once
taught
thee
what
Heaven
is
;
or
if
the
Devil
or
the
world
should
surprize
thee
before
thou
hast
well
considered
what
it
is
,
and
befool
thee
,
to
let
go
the
hopes
of
Eternal
Life
,
for
what
the
World
will
give
thee
instead
of
it
;
thou
shalt
consider
when
it
is
too
late
,
and
say
with
that
unhappy
King
that
sold
away
his
Kingdom
for
a
draught
of
water
;
Alas
!
must
I
for
so
short
a
pleasure
lose
so
great
a
Kingdom
?
Ninthly
,
Another
thing
that
it
concerns
thee
much
to
roul
about
and
consider
with
thy
deepest
thoughts
,
is
the
horrour
and
confusion
of
those
that
must
be
banished
for
ever
from
the
face
of
God
,
and
sentenced
to
everlasting
misery
:
There
's
none
that
escape
that
place
but
those
that
frequently
think
on
it
;
and
believe
it
,
it
s
well
worth
thy
serious
Consideration
to
preserve
thy
soul
from
such
a
fearful
destruction
.
Many
a
man
whom
God
hath
awakened
to
believe
those
terrible
endless
torments
,
have
retired
themselves
from
all
worldly
noise
and
disturbance
,
that
they
might
live
under
the
power
of
these
thoughts
,
as
the
best
preservative
against
these
torments
.
And
is
not
thy
Soul
as
dear
and
precious
to
thee
as
their's
to
them
,
and
deserve
as
much
compassion
from
thee
?
Surely
though
it
is
not
thy
duty
to
think
actually
of
the
woful
and
miserable
estate
of
unbelievers
,
all
the
day
long
;
Yet
it
's
of
absolute
necessity
,
that
some
serious
thoughts
should
be
spent
on
that
subject
till
the
fear
thereof
make
void
and
prevail
over
all
Carnal
worldly
fears
whatsoever
:
And
make
thee
more
industrious
to
prevent
that
misery
,
than
thou
art
to
escape
the
scorn
and
and
reproach
,
and
all
the
sufferings
and
miseries
of
this
life
:
otherwise
thou
art
never
like
to
escape
it
.
And
methinks
,
thou
should'st
easily
believe
,
that
Hell
is
more
to
be
feared
than
all
the
Calamities
of
this
Life
,
and
the
loss
of
this
Life
it self
:
But
thus
it
will
never
be
,
if
thou
art
not
one
that
dost
often
represent
it
to
thy
thoughts
.
A
danger
though
it
be
never
so
great
,
yet
if
it
be
both
out
of
sight
and
mind
also
,
will
fright
no
body
nor
have
any
the
least
influence
upon
our
endeavours
to
escape
it
.
The
evil
must
be
before
the
eye
of
our
sense
or
understanding
,
that
works
upon
us
to
take
the
best
course
for
our
security
and
defence
:
And
the
nearer
we
apprehend
it
to
be
,
the
more
hast
we
make
to
get
away
from
it
:
And
whether
a
wicked
man
hath
no
reason
to
think
his
woful
misery
near
,
even
at
the
door
,
I
leave
any
man
to
Judge
that
hath
any
competent
use
of
his
understanding
:
what
can
you
name
almost
that
's
more
uncertain
then
this
Life
?
and
so
soon
as
ever
it
ends
,
then
begins
his
distress
that
shall
never
end
.
But
yet
let
him
not
be
too
confident
that
it
shall
not
begin
before
:
Many
a
man
hath
felt
the
torments
of
Hell
on
this
side
the
grave
,
and
this
Judgment
hath
commenc'd
before
his
life
hath
been
concluded
,
some
mens
sins
go
before
them
to
Judgment
,
saith
the
Apostle
,
and
some
mens
follow
after
,
1
Tim.
5.24
.
There
is
some
men
feel
the
Vengeance
of
a
righteous
Judge
even
in
this
Life
;
Spira
professed
that
he
felt
the
consuming
fire
of
Gods
wrath
in
his
heart
and
Conscience
whilst
he
was
alive
and
openly
blasphemed
his
Maker
,
wishing
that
he
was
above
him
,
for
he
knew
(
as
he
said
)
that
he
would
have
no
mercy
on
him
:
O
Sirs
,
the
intollerable
pains
that
every
impenitent
Sinner
must
speedily
undergo
,
are
well
worth
the
pains
of
a
few
hours
Consideration
to
prevent
,
and
if
you
think
it
not
so
,
you
may
spare
your
pains
a
little
longer
,
till
your
lamentable
experience
shall
put
you
quite
out
of
all
doubt
.
If
indeed
the
diversion
of
your
thoughts
from
so
sad
an
object
were
the
way
to
secure
your
Souls
,
and
to
keep
out
of
that
devouring
and
unquenchable
fire
,
then
you
might
well
excuse
your selves
from
troubling
your
minds
with
such
thoughts
as
these
:
But
though
you
may
quench
the
spirit
of
God
that
moveth
you
to
Consider
of
this
and
to
let
it
sink
into
your
heart
,
that
you
may
seek
for
mercy
whilst
it
may
be
had
;
yet
you
cannot
quench
the
flames
of
Hell
,
nor
extinguish
that
fire
that
must
feed
upon
your
soul
and
body
for
ever
.
O
how
much
better
is
it
cooly
to
Consider
the
intolerableness
of
Gods
wrath
;
then
to
feel
the
burning
heat
and
extremity
of
his
indignation
,
when
there
is
no
remedy
!
If
it
were
indeed
but
a
flea
bite
,
you
might
slight
it
,
and
keep
your
thoughts
for
something
of
more
weight
and
moment
:
Or
if
it
were
unavoidable
perhaps
,
you
might
do
wisely
not
to
torment
your selves
before
the
time
;
nor
invite
such
a
guest
till
it
comes
of
his
own
accord
.
'T
is
to
no
purpose
to
think
of
such
sufferings
,
which
thinking
will
not
prevent
;
But
believe
it
,
it
is
no
flea-bite
,
nor
a
matter
to
be
slighted
:
Fire
,
and
Sword
,
and
Rack
,
and
all
the
inventions
of
Cruelty
that
were
ever
found
out
,
are
but
Sport
and
Recreation
to
the
Judgment
and
Condemnation
of
the
Life
to
come
:
And
because
the
loss
of
God
and
Heaven
seems
such
a
tolerable
punishment
to
these
Vessels
of
wrath
;
Let
me
tell
them
that
there
's
no
part
or
member
either
in
their
Soul
or
Body
,
that
shall
not
be
racked
with
perpetual
and
eternal
pain
:
And
can
thine
heart
endure
or
thine
hands
be
strong
when
he
shall
come
to
deal
with
thee
,
Ezek.
22.14
.
Thou
would'st
eat
thy
bread
with
trembling
,
and
drink
thy
drink
with
terrour
and
astonishment
,
if
he
should
pour
out
on
thee
some
few
bitter
drops
of
his
displeasure
now
in
this
life
,
Thou
even
thou
(
saith
the
Psalmist
to
Almighty
God
,
whose
Judgments
thou
despisest
)
art
greatly
to
be
feared
,
and
who
may
stand
in
thy
sight
when
once
thou
art
angry
,
Psal.
76.7
.
what
trembling
eyes
and
what
a
failing
heart
have
they
whom
God
doth
a
little
terrifie
with
some
frowns
of
his
anger
here
on
earth
;
you
may
hear
them
cry
out
in
the
morning
would
God
it
were
evening
,
and
in
the
evening
would
God
it
were
morning
,
for
the
fear
of
thine
heart
,
wherewith
thou
shalt
fear
,
and
for
the
fear
of
thine
eyes
which
thou
shalt
see
,
Deut.
28.6
,
51
,
67.
How
dolefully
doth
Job
complain
under
his
outward
sufferings
(
though
he
had
Integrity
to
support
him
,
and
the
root
of
Comfort
was
within
him
)
Job
.
19.28
.
Death
it self
(
it
seems
)
would
have
been
welcome
to
him
under
the
heavy
pressures
which
he
felt
,
as
we
may
see
in
Job
3.20
,
21.
&c.
Wherefore
is
light
given
to
him
that
is
in
misery
,
and
life
to
the
bitter
in
Soul
;
which
long
for
death
,
but
it
cometh
not
,
and
dig
for
it
more
than
for
hid
treasures
;
which
rejoyce
exceedingly
,
and
are
glad
when
they
can
find
the
grave
?
Why
is
life
given
to
a
man
whose
way
is
hid
,
and
whom
God
hath
hedg'd
in
;
for
my
sighing
cometh
before
I
eat
,
and
my
roarings
are
poured
out
like
water
?
And
how
David
was
ready
to
faint
away
many
a
time
under
the
apprehensions
of
Gods
displeasure
;
it
's
the
design
of
many
a
passage
in
the
Psalms
to
tell
you
,
Psal.
51.8
.
Make
me
to
hear
of
joy
and
gladness
,
that
the
bones
which
thou
hast
broken
may
rejoyce
.
So
Psa.
22.14
,
15.
what
a
sad
Lamentation
have
you
?
I
am
poured
out
like
water
,
and
all
my
bones
are
out
of
joynt
;
my
heart
is
like
wax
,
it
's
melted
in
the
midst
of
my
bowels
;
my
strength
is
dried
up
like
a
Potsheard
,
and
my
tongue
cleaveth
to
my
jaws
,
and
thou
hast
brought
me
into
the
dust
of
death
.
So
Psa.
31.9
,
10.
Have
mercy
on
me
,
O
Lord
,
for
I
am
in
trouble
;
mine
eye
is
consumed
with
grief
,
yea
my
Soul
and
my
Belly
;
for
my
life
is
spent
with
grief
,
and
my
years
with
sighing
,
my
strength
faileth
because
of
mine
iniquity
,
and
my
bones
are
consumed
.
But
if
you
look
into
the
88
Psal.
the
case
of
Heman
seems
there
to
be
far
more
sad
,
because
it
was
more
constant
and
uninterrupted
than
David's
was
,
vers.
14
,
15
,
16.
&c.
Lord
,
why
castest
thou
off
my
Soul
?
why
hidest
thou
thy
face
from
me
?
I
am
afflicted
,
and
ready
to
die
from
my
youth
up
,
whilst
I
suffer
thy
terrours
I
am
distracted
:
Thy
fierce
wrath
goeth
over
me
,
thy
terrours
have
cast
me
off
,
they
came
round
about
me
daily
like
water
,
they
compassed
me
about
together
;
Lover
and
Friend
hast
thou
put
far
from
me
,
and
mine
Acquaintance
into
darkness
.
And
how
pitifully
doth
the
Church
complain
under
the
effects
of
Gods
sharp
displeasure
,
as
you
may
see
in
the
Book
of
the
Lamentations
?
So
that
you
may
perceive
by
these
few
instances
,
that
the
wrath
of
God
even
on
this
side
Hell
is
not
to
be
slighted
;
and
if
a
drop
or
two
light
so
heavy
upon
men
that
had
such
grace
,
courage
,
and
fortitude
to
bear
up
under
it
,
how
heavy
must
it
needs
be
,
when
it
falls
with
its
whole
weight
upon
men
in
the
state
of
torments
?
Wo
be
to
them
on
whom
it
falls
,
it
will
grind
them
to
powder
.
If
a
little
sickness
be
so
sharp
and
terrible
sometime
,
that
it
makes
a
stout
heart
to
speak
trembling
,
and
turns
a
fresh
coloured
face
into
paleness
,
and
makes
the
beauty
thereof
to
consume
away
,
like
a
Garment
fretted
by
a
Moth
;
How
will
men
speak
and
look
under
the
pains
of
the
second
death
?
How
restless
are
men
under
some
Acute
Distempers
?
they
toss
up
and
down
,
and
tell
the
hours
,
and
watch
for
the
Morning
Light
,
in
hope
the
Sun
should
rise
upon
them
with
healing
in
its
wings
;
And
if
men
roar
under
a
Fit
of
the
Gout
or
Collick
,
what
then
shall
they
do
in
Hell
?
And
as
the
torments
of
Hell
are
no
Flea
bite
,
nor
to
be
slighted
by
any
the
stoutest
heart
,
so
neither
are
they
unavoidable
;
for
then
I
should
not
recommend
them
to
your
Consideration
.
But
when
the
misery
of
that
place
cannot
find
a
tongue
to
utter
and
express
it
,
nor
set
forth
the
greatness
of
it
,
and
Consideration
is
such
a
certain
way
to
escape
it
,
who
but
a
Mad-man
,
or
one
that
doth
not
believe
it
,
will
refuse
at
least
some
time
to
think
seriously
on
it
till
he
hath
some
well
grounded
hope
to
escape
it
?
I
will
take
it
for
granted
that
that
man
is
resolved
to
try
his
strength
and
see
how
well
he
can
bear
it
,
that
will
not
endure
the
sober
deliberate
thoughts
of
it
in
his
mind
.
O
Sirs
,
if
when
an
Angel
of
light
descended
from
heaven
and
came
and
rolled
back
the
stone
from
the
mouth
of
the
Sepulchre
,
where
our
Saviour
was
buried
,
and
sate
upon
it
,
the
guilty
Keepers
for
fear
of
him
did
shake
,
and
became
as
dead
men
,
Mat.
28.2
,
4.
How
will
such
as
are
condemned
to
Hell
shake
and
tremble
,
when
Angels
of
Darkness
shall
continually
appear
before
them
?
That
horrible
sight
,
together
with
the
inward
terrours
of
their
own
despairing
Consciences
,
will
fright
them
into
everlasting
trembling
and
fearfulness
:
If
thou
hast
a
mind
to
escape
that
place
of
perpetual
darkness
and
despair
,
consider
it
well
now
,
and
let
it
sink
into
thy
serious
thoughts
.
Lastly
,
Consider
the
infallible
truth
and
certianty
of
all
this
.
I
confess
there
is
something
that
is
dubious
and
uncertain
in
every
one
of
these
particulars
;
but
yet
there
is
something
also
that
is
of
the
highest
certainty
;
something
that
you
may
well
make
a
question
of
,
but
yet
something
that
's
past
all
controversie
and
question
among
Christians
.
Let
me
give
you
a
brief
Recapitulation
.
1.
There
's
nothing
more
certain
than
that
there
is
a
God
,
and
that
he
is
Infinite
in
all
perfections
;
that
he
hath
made
all
Creatures
,
and
that
he
is
the
absolute
Lord
and
Governour
of
Mankind
,
and
his
principal
Benefactor
.
Thus
much
is
unquestionable
.
But
it
is
a
very
great
question
,
whether
thou
dost
acknowledge
him
sincerely
for
thy
Owner
,
Soveraign
,
and
one
that
hath
every
way
obliged
thee
,
and
art
truly
devoted
to
him
in
heart
and
life
.
2.
It
's
most
certain
,
that
he
hath
made
thee
for
no
lower
Ends
than
his
service
;
and
that
he
hath
given
thee
a
Law
to
teach
thee
how
he
will
be
served
;
and
that
he
expecteth
thou
shouldest
be
heartily
subject
to
him
,
and
obedient
to
his
Laws
;
and
that
thou
should'st
believe
and
patiently
wait
for
his
rewards
in
so
doing
.
But
it
is
a
matter
of
Enquiry
and
Self-examination
,
whether
thou
hast
answered
this
Intention
of
God
in
thy
Creation
,
and
obeyed
his
Laws
in
a
confident
expectation
of
his
Rewards
.
3.
It
is
past
doubt
,
that
thou
hast
broken
the
Law
of
thy
Creation
,
corrupted
thy
Nature
,
lived
in
Disobedience
,
and
cast
off
the
Yoke
of
thy
Creator
;
that
thou
hast
by
Original
and
Actual
Transgressions
forfeited
thy
life
,
and
all
thy
other
mercies
,
and
deserveth
to
be
dealt
with
as
a
Rebel
and
a
Traytor
to
thy
Soveraign
Lord
and
Ruler
.
But
it
is
a
matter
of
doubt
,
and
therefore
should
be
seriously
enquired
by
thee
,
whether
thou
dost
acknowledge
from
thy
heart
,
and
art
sensible
of
thy
sin
and
misery
thereby
.
All
the
world
are
miserable
,
but
they
are
but
few
that
are
affected
with
their
misery
.
4.
It
is
certain
,
that
Christ
hath
shed
his
Blood
to
redeem
all
Mankind
,
and
that
Pardon
and
Remission
is
offered
to
all
that
do
heartily
repent
and
believe
;
That
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
,
John
3.16
.
That
none
are
excepted
in
this
Act
of
Oblivion
and
Free-grace
,
but
such
as
refuse
the
Mercy
offered
,
and
continue
in
wilful
impenitency
and
unbelief
.
You
will
not
come
unto
me
that
you
may
have
life
,
John
5.40
.
But
it
is
a
matter
of
very
great
doubt
and
question
,
whether
thou
hast
any
sincere
Repentance
towards
God
,
and
Faith
in
our
Lord
Jesus
Christ
;
whether
thou
hast
sufficiently
bewailed
thy
corrupt
Nature
that
was
born
with
thee
into
the
world
,
and
thy
Rebellion
against
thy
Maker
in
the
course
of
thy
life
,
and
wilful
transgression
of
his
Laws
;
and
whether
thou
art
so
deeply
wounded
with
the
bitter
sense
of
thy
sin
,
as
to
submit
to
the
Yoke
and
Government
of
Christ
,
that
he
may
deliver
thee
from
the
bondage
of
thy
sins
:
For
though
Christ
be
offered
to
all
,
and
did
intentionally
lay
down
his
life
for
all
,
yet
none
shall
reap
the
fruit
and
benefit
of
his
sufferings
and
satisfaction
,
but
such
as
are
broken
in
heart
for
their
iniquities
,
and
come
believingly
unto
him
to
bind
them
up
again
,
and
heal
them
.
5.
What
more
certain
than
the
vanity
of
all
things
here
below
,
and
their
utter
insufficiency
to
satisfie
the
Soul
of
Man
,
and
make
it
happy
?
Every
one
that
is
not
wilfully
blind
may
see
how
ridiculous
the
Competition
is
between
God
and
them
.
The
greatest
Epicures
,
and
those
that
dote
most
upon
the
world
,
and
admire
its
glory
,
will
confess
thus
much
when
they
come
to
die
;
and
their
eyes
are
then
opened
,
for
the
most
part
,
whose
very
Reason
and
Understanding
,
as
well
as
their
affections
,
were
wholly
captivated
to
its
deluding
pleasures
all
their
life-long
.
Ask
them
now
which
is
better
,
the
Favour
of
God
,
or
the
Pleasures
of
the
World
,
and
they
will
not
then
stick
to
tell
you
,
there
's
no
comparison
between
them
;
you
shall
have
a
free
and
a
full
confession
from
them
.
But
yet
though
the
World
be
such
an
empty
thing
,
and
not
worthy
to
be
laid
in
the
balance
with
the
Favour
of
God
,
and
an
Interest
in
Christ
;
yet
it
is
a
great
question
whether
it
is
so
indeed
in
thy
Estimation
and
Affections
:
Let
thy
practice
,
and
the
course
and
tenour
of
thy
life
decide
the
case
;
Which
doest
thou
study
and
endeavour
to
serve
and
please
most
?
Which
doest
thou
labour
most
after
,
the
Food
that
perisheth
,
or
the
Food
that
endureth
?
Which
doest
thou
make
the
most
careful
provision
for
,
this
life
,
or
the
life
to
come
?
It
concerns
thee
as
much
as
the
Salvation
of
thy
Soul
comes
to
,
to
put
this
as
much
out
of
doubt
,
as
it
is
past
doubt
that
the
World
is
altogether
vanity
.
6.
How
sure
is
it
that
Death
will
shortly
come
and
part
thy
Soul
and
Body
,
and
give
thee
thy
mortal
wound
,
and
turn
thy
flesh
into
corruption
?
Not
a
man
but
must
shortly
make
his
Bed
in
the
Grave
,
and
be
forgotten
as
a
dead
man
out
of
sight
,
and
leave
his
substance
to
those
that
come
after
.
This
is
a
clear
truth
,
and
hath
a
sound
confession
from
all
the
world
;
the
experience
of
all
our
Forefathers
is
a
clear
proof
.
But
yet
though
this
truth
is
so
fully
attested
by
the
confession
of
all
the
living
,
and
the
experience
of
all
the
Dead
;
yet
it
is
a
very
great
doubt
whether
thou
dost
remember
and
consider
thy
latter
end
,
and
improve
thy
life
,
as
that
which
will
not
always
last
.
Wo
to
thee
if
this
be
not
as
certain
as
the
other
!
7.
Nothing
more
sure
,
than
that
there
is
a
Publick
Audit
,
at
which
all
men
must
give
up
their
Accounts
;
a
general
day
of
Oyer
and
Terminer
,
where
every
one
must
undergo
an
impartial
Tryal
and
Examination
.
But
it
is
uncertain
whether
thou
dost
sincerely
believe
such
a
day
,
and
dost
make
answerable
preparations
;
and
whether
thou
dost
live
as
in
the
sight
of
thy
Judge
,
it
behoves
thee
to
consider
.
8.
It
's
matter
of
greatest
certainty
,
that
there
is
a
State
of
unspeakable
happiness
for
Believers
,
and
that
there
is
a
State
of
endless
and
unsufferable
misery
to
which
Unbelievers
shall
he
condemned
;
and
when
men
are
arrived
thither
,
their
condition
is
unalterable
;
there
's
no
possibility
that
they
should
lose
the
one
,
or
ever
be
released
from
the
other
These
are
all
matters
of
the
highest
certainty
;
all
the
doubt
is
,
whether
thou
hast
lived
under
the
power
of
these
Truths
by
frequent
Consideration
;
and
whether
they
had
such
influence
on
thee
,
as
things
of
such
certainty
,
weight
and
worth
should
have
.
You
see
what
is
certain
,
and
what
is
doubtful
and
uncertain
in
all
these
particulars
;
and
in
both
respects
they
will
deserve
thy
attentive
,
heedful
thoughts
,
and
thy
most
impartial
Consideration
.
The
things
that
are
certain
will
never
make
their
due
impression
upon
thy
heart
,
nor
operate
according
to
their
worth
,
nor
put
thee
upon
answerable
practice
till
they
be
again
and
again
considered
.
The
things
that
are
uncertain
,
will
never
be
resolved
till
they
be
frequently
considered
:
Men
regard
not
the
Judgment
to
come
,
because
they
will
not
be
brought
to
consider
the
certainty
of
it
,
and
how
much
it
doth
concern
them
.
Men
slight
the
Torments
of
Hell
,
and
Joys
of
Heaven
,
because
they
will
not
consider
the
certainty
of
them
.
Would
any
one
fall
in
love
with
the
world
,
if
he
did
but
consider
how
certainly
it
will
deceive
him
?
Would
men
live
so
improvidently
,
and
spend
their
strength
and
time
so
impertinently
,
if
they
did
but
seriously
consider
that
they
must
certainly
die
,
and
speed
Eternally
as
they
have
lived
?
Would
men
set
up
their
own
will
for
a
Law
,
and
live
to
themselves
,
and
put
the
fear
of
God
out
of
their
hearts
,
if
they
did
but
consider
that
God
is
certainly
their
Maker
and
Soveraign
,
and
that
they
owe
perfect
subjection
to
his
Person
,
and
obedience
to
his
Laws
?
Would
men
live
so
absurdly
,
and
forget
their
main
Errand
in
the
world
,
and
the
principal
business
of
their
lives
,
if
they
did
but
consider
that
God
certainly
sent
them
into
the
world
for
this
very
end
and
purpose
to
serve
him
,
and
live
in
love
and
obedience
to
him
?
In
a
word
,
would
men
wipe
their
mouths
after
so
much
Rebellion
and
Disobedience
to
God
,
as
if
they
were
Innocent
,
and
be
so
impenitent
and
unaffected
with
their
sins
,
if
they
did
but
consider
how
certain
it
is
,
that
without
Repentance
there
's
no
hope
of
pardon
;
and
that
they
must
smart
for
their
sin
here
by
Repentance
,
or
else
hereafter
in
Eternal
misery
and
desperation
;
and
that
Christ
will
be
a
Saviour
to
none
but
those
that
thus
smart
for
their
sin
,
and
feel
its
intolerable
burthen
,
and
fly
unto
him
by
Faith
as
their
only
refuge
.
O
if
we
did
enough
consider
the
great
certainty
of
these
things
,
they
would
have
another
effect
and
operation
on
us
,
than
usually
they
have
upon
the
best
of
us
;
much
less
would
they
suffer
us
to
live
in
such
Atheism
,
and
contempt
of
Christ
and
Salvation
,
as
the
most
of
men
live
.
As
sure
as
thou
sinnest
now
thou
shalt
be
judged
for
it
,
and
that
to
Everlasting
Condemnation
,
if
thy
serious
Repentance
step
not
in
between
;
as
sure
as
thou
livest
now
,
thou
shalt
shortly
die
;
and
as
sure
as
thou
treadest
upon
the
Earth
,
so
sure
shalt
thou
lie
down
in
it
e're
long
,
and
be
trodden
under
foot
.
Look
up
and
behold
the
Heavens
above
thee
,
that
glister
with
so
many
Stars
of
light
;
as
sure
as
they
now
hang
over
thy
head
,
so
certainly
shall
they
be
under
thy
feet
e're
a
few
years
more
be
past
:
If
thou
hast
laid
up
thy
Treasure
in
Heaven
,
I
mean
,
if
thy
chief
joy
and
delight
be
there
;
if
there
be
any
trust
in
the
Lord
,
any
truth
and
certainty
in
his
Word
,
these
things
which
I
have
recommended
to
thy
frequent
Consideration
,
are
Truths
of
the
highest
certainty
and
importance
;
the
flattering
World
may
deceive
thee
,
thy
false
dissembling
heart
may
deceive
thee
;
health
,
and
strength
,
and
friends
may
prove
treacherous
and
unfaithful
;
all
thy
worldly
hopes
may
become
like
a
Spiders
Web
,
Job
8.14
.
The
Heavens
over
thy
head
may
turn
into
darkness
,
and
the
Sun
and
Stars
may
refuse
to
give
their
light
,
the
Earth
may
fail
under
thy
feet
,
and
reel
to
and
fro
,
and
stagger
like
a
Drunken
Man
,
and
the
Inhabitants
thereof
may
be
at
their
wits
end
,
but
the
Word
of
God
will
never
fail
thee
;
it
shall
be
accomplished
in
despight
of
all
opposing
power
,
and
the
threatnings
and
promises
thereof
shall
stand
,
when
all
other
things
shall
fall
to
the
ground
,
and
be
like
water
that
's
spilt
on
it
,
that
cannot
be
gathered
up
again
;
Heaven
and
Earth
shall
pass
away
,
but
not
one
jot
nor
tittle
of
the
Word
of
God
shall
pass
,
till
all
be
fulfilled
,
Mat.
5.18
.
And
Mat.
24.35
.
God
that
hath
established
the
Earth
so
firmly
(
though
it
hang
upon
nothing
)
and
it
abideth
,
and
shall
abide
till
the
great
Earthquake
shall
come
;
he
that
hath
fixed
the
Ordinances
of
Heaven
and
Earth
,
and
setled
the
appointed
times
and
seasons
of
Spring
and
Summer
,
Winter
and
Harvest
,
Day
and
Night
,
and
they
continue
to
this
da●
(
without
variation
)
according
to
his
Decree
,
for
all
are
his
servants
,
Psal.
119.90
,
91.
and
Gen.
8.22
.
will
make
good
the
word
that
is
gone
out
of
his
mouth
,
and
it
shall
not
return
till
it
hath
accomplish'd
that
which
he
hath
spoken
,
Isa.
55.11
.
And
therefore
David
acknowledgeth
that
he
had
magnified
his
Word
above
all
his
Name
.
So
much
for
the
matter
of
our
Consideration
,
or
the
things
that
we
should
frequently
consider
;
I
conclude
with
that
in
Psal.
107.43
.
Who
so
is
wise
,
will
consider
these
things
,
and
they
shall
understand
the
loving
kindness
of
the
Lord
.
I
come
in
the
next
place
to
speak
to
the
manner
,
or
to
shew
how
Consideration
shold
be
exercised
.
First
,
after
you
have
lift
up
your
heart
to
God
for
the
heavenly
Light
and
Assistance
,
set
your self
seriously
to
the
duty
as
in
his
sight
and
presence
.
Trifling
with
all
matters
of
moment
is
inconsistent
with
the
nature
of
such
things
,
and
betrays
our
folly
.
But
it
is
the
bane
and
poison
of
all
Religion
,
and
a
wicked
disparagement
both
to
that
and
our selves
:
if
whatsoever
our
hand
findeth
to
do
,
we
should
do
it
with
our
might
,
(
Eccles.
9.10
.
)
then
much
more
should
we
rouze
up
our selves
,
and
put
to
all
our
strength
when
we
have
works
of
the
greatest
consequence
in
our
hands
,
we
must
not
be
slothful
in
such
business
as
this
is
especially
,
but
fervent
in
spirit
serving
the
Lord
,
Rom.
12.11
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
,
is
a
precept
that
extends
it self
to
all
Religious
Acts
and
strictly
forbids
a
slight
and
customary
performance
of
them
.
Thou
art
guilty
of
Irreverence
and
contempt
of
such
sacred
things
,
and
consequently
of
God
himself
to
whom
they
are
nearly
related
,
when
thou
medlest
in
them
,
with
a
careless
and
wandring
spirit
,
and
mayest
expect
that
the
anger
of
the
Lord
should
wax
hot
against
thee
,
when
thou
art
so
cold
in
his
service
.
If
God
threatned
to
spew
the
Church
of
Laodicea
out
of
his
mouth
,
because
she
was
but
lukewarm
in
his
service
,
Rev.
3.16
.
He
will
certainly
deal
worse
with
them
that
are
stone-cold
in
their
approaches
to
him
.
The
heart
and
soul
of
Consideration
,
and
all
other
Religious
Acts
are
wanting
,
when
the
heart
,
and
soul
,
and
strength
are
not
imployed
in
them
:
For
when
earnestness
and
serious
intention
of
the
mind
and
heart
are
deficient
,
it
not
only
turns
Religious
Acts
into
meer
form
,
but
makes
them
utterly
unsuccessful
:
You
will
miss
of
your
intended
purpose
,
when
you
come
to
God
and
seek
for
mercy
in
a
careless
and
customary
manner
:
you
will
never
obtain
wisdom
at
the
hands
of
God
if
you
know
not
how
to
be
importunate
for
it
:
when
you
are
shut
up
in
affliction
and
misery
and
cannot
get
out
,
if
you
cannot
cry
aloud
and
knock
at
the
door
of
grace
it
will
never
be
opened
to
you
.
The
Lord
will
give
you
a
praying
spirit
fervent
in
supplication
,
if
ever
he
intend
to
give
you
the
thing
prayed
for
:
He
will
give
you
a
heart
seriously
to
Consider
if
ever
he
work
the
saving
truths
into
your
heart
:
if
you
are
not
serious
in
the
service
of
God
you
cannot
be
sincere
,
and
how
well
God
will
accept
that
service
in
which
sincerity
is
wanting
,
look
into
the
word
of
God
and
Judge
.
The
Consideration
I
am
pressing
you
to
,
is
a
principal
part
of
Gods
Worship
,
(
I
speak
not
of
that
which
is
occasional
and
ordinary
,
for
such
Consideration
must
accompany
all
your
Actions
both
toward
God
and
men
;
if
ever
they
be
prudently
managed
)
but
of
that
Consideration
,
which
is
set
and
solemn
,
and
that
requires
some
time
to
be
set
apart
for
it
,
as
well
as
Prayer
and
other
Duty
;
during
which
time
we
must
no
more
intermix
our
thoughts
with
worldly
matters
,
then
we
must
in
Prayer
,
and
Hearing
,
and
Reading
the
Word
of
God
:
But
our
Meditations
must
be
tied
to
the
most
weighty
saving
truths
till
we
begin
to
feel
the
power
of
them
upon
our
hearts
;
that
so
they
may
command
our
Lives
.
'T
is
such
serious
Consideration
as
this
,
about
the
greatest
and
uncontroverted
truths
for
some
set
time
together
,
till
suitable
affections
and
resolutions
be
kindled
in
us
,
which
is
such
an
excellent
part
of
Gods
Worship
:
because
it
inspires
the
Soul
with
Life
and
Fitness
for
all
other
Worship
and
Service
,
and
if
you
do
not
awaken
,
and
call
up
the
powers
of
your
Soul
and
seriously
imploy
them
in
this
work
of
Consideration
,
you
are
never
like
to
see
the
beauty
and
excellency
of
these
saving
truths
,
nor
to
feel
the
mighty
power
of
them
.
Ignorance
and
prejudice
have
so
fast
closed
the
eyes
of
your
understanding
,
that
unless
you
rub
hard
they
will
never
be
opened
;
and
the
affections
are
so
backward
to
the
most
weighty
things
,
that
unless
they
be
set
upon
in
good
earnest
,
and
enforced
by
the
evidence
and
mighty
power
of
these
truths
they
will
not
stir
to
any
purpose
,
nor
ripen
your
Soul
for
Practice
.
Secondly
,
You
must
narrowly
watch
over
your
heart
,
and
keep
it
close
to
the
work
;
and
when
it
refuseth
,
you
must
use
the
Authority
God
hath
given
you
over
it
to
compel
it
.
Though
the
Soul
hath
not
that
absolute
command
over
its
own
thoughts
and
affections
which
once
it
had
before
it
rebelled
against
God
,
yet
it
hath
not
quite
lost
its
Soveraignty
and
power
.
Experience
doth
sufficiently
assure
us
,
that
we
can
command
our
thoughts
to
this
or
that
subject
,
&
keep
them
on
it
,
if
we
will
take
pains
with
them
;
even
those
that
want
the
special
Grace
of
God
,
and
are
unsanctified
in
heart
,
can
yet
bend
their
thoughts
to
think
on
God
,
his
Attributes
,
and
his
Word
and
Works
,
the
Life
to
come
,
the
vanity
of
Creatures
,
and
make
very
pertinent
moving
discourses
on
them
:
else
none
can
Preach
but
such
as
are
endued
with
saving
Light
and
Knowledge
,
much
more
may
they
command
their
Meditations
to
these
heavenly
Subjects
,
that
have
some
prevailing
love
to
them
which
every
Carnal
man
is
deprived
of
.
I
know
the
affections
are
not
so
easily
compell'd
as
the
thoughts
:
It
must
be
the
clearness
,
and
importunity
of
the
understanding
that
must
excite
and
quicken
the
affections
:
But
yet
serious
Meditation
on
such
weighty
moving
objects
as
these
are
(
on
which
your
Meditations
should
be
exercised
)
will
do
much
to
stir
the
fire
,
and
make
the
heart
feel
what
the
mind
doth
so
clearly
understand
;
It
is
the
way
that
God
hath
prescribed
for
a
man
to
prevail
with
his
own
heart
,
to
take
it
off
from
vanity
,
and
enamour
it
with
those
things
that
are
Divine
and
Heavenly
.
Objects
and
moving
reasons
kept
much
upon
the
mind
by
serious
thoughts
,
are
the
great
Engine
appointed
both
by
Nature
and
by
Grace
to
turn
about
the
Soul
of
Man
;
and
they
are
to
the
Soul
as
Meat
and
Drink
,
and
taking
in
the
Air
to
the
Body
.
Objects
,
well
considered
,
do
turn
the
Soul
into
their
Nature
(
saith
a
Reverend
and
a
most
skilful
Divine
)
when
therefore
your
mind
begins
to
be
weary
of
these
thoughts
,
and
to
rove
and
wander
,
fetch
it
in
again
,
and
lay
your
charge
and
command
upon
it
;
and
if
that
will
not
do
,
urge
the
Command
&
Authority
of
God
,
and
be
sure
not
to
let
it
bafle
thee
:
Quicquid
imperavit
Animas
obtinuit
,
saith
that
Excellent
Heathen
,
Sen.
de
ira
.
You
are
like
to
profit
no
further
in
the
heavenly
duty
of
Consideration
at
first
,
than
you
force
and
compel
your self
:
Tantum
proficies
quantum
tibi
vim
intuleris
:
Claud
,
Clem.
Bib.
But
the
success
will
make
amends
for
all
.
Think
it
not
a
tedious
unpleasant
task
to
attend
the
Affairs
of
your
own
Soul
,
and
to
do
a
work
so
pleasing
unto
God
.
What
hast
thou
thy
time
and
faculties
for
,
if
not
to
imploy
them
in
his
service
that
gave
thee
both
time
and
faculties
?
Doest
thou
grudge
to
set
them
a
work
to
thine
own
unspeakable
advantage
?
Had'st
thou
rather
live
like
a
Beast
,
than
like
a
Man
in
the
best
use
and
exercise
of
thy
Reason
?
Check
thy self
after
this
manner
when
thy
Mind
begins
to
be
unruly
,
and
thy
fleshly
brutish
part
would
call
thee
off
from
the
most
rational
improvement
of
thy
time
in
such
wise
and
provident
thoughts
for
thine
Eternal
happiness
:
sometimes
thy
mind
will
loiter
,
and
then
it
will
be
thy
duty
to
spur
it
up
by
the
most
perswasive
quickning
Arguments
thou
canst
suggest
to
it
;
(
and
such
thou
shouldest
have
ready
at
hand
to
serve
for
that
use
)
sometimes
it
will
divert
,
and
then
thou
should'st
Rein
it
in
with
as
much
resolution
,
as
thou
would'st
an
unruly
Beast
that
would
carry
thee
out
of
thy
way
;
and
when
thy
heart
is
ready
to
frustrate
all
these
helps
,
intermix
some
short
Ejaculations
to
God
with
thy
Meditations
,
and
appeal
to
him
for
strength
to
Master
thy
own
thoughts
and
affections
:
If
thou
gainest
the
Victory
,
thou
hast
done
more
than
if
thou
hadst
conquered
a
Kingdom
,
Prov.
16.32
.
Thirdly
,
Address
thy self
to
this
Duty
with
the
confident
expectations
of
a
blessing
:
Think
there
is
more
to
be
gained
this
way
,
than
by
any
other
exercise
of
thy
mind
;
the
stronger
thy
hopes
are
of
a
blessing
that
will
answer
all
thy
pains
,
the
more
chearfully
will
the
work
go
on
.
If
thou
expectest
nothing
in
this
way
of
obedience
to
God
,
and
exercise
of
thy
thoughts
,
but
art
dragg'd
to
it
meerly
by
the
threats
of
thine
own
Conscience
,
that
telleth
thee
roundly
it
is
thy
duty
,
it
will
be
done
with
little
pleasure
,
and
as
little
profit
:
But
if
thou
wouldest
make
a
Vertue
of
Necessity
,
and
perform
that
willingly
that
must
be
done
however
,
then
sweeten
thy
labour
by
the
Harvest
that
will
come
in
,
and
take
as
much
pains
to
gratifie
thy
Soul
for
ever
,
and
to
sow
in
it
the
Seed
of
endless
felicity
,
as
thou
would'st
to
sow
thy
Land
,
that
thou
mayest
enjoy
the
Crop
that
it
promiseth
to
bring
thee
forth
.
Thou
doest
thy self
wrong
to
leave
out
such
thoughts
as
these
when
thou
art
setting
about
the
work
of
Consideration
;
they
will
infuse
life
into
thy
Meditations
,
to
think
that
they
shall
not
be
in
vain
in
the
Lord
.
The
harder
the
Duty
is
that
is
enjoyned
,
the
greater
is
the
gain
after
it
is
conscientiously
perform'd
.
It
's
sinful
despair
and
unbelief
that
weakneth
our
hands
to
Prayer
and
Meditation
,
and
cutteth
the
Nerves
and
Sinews
of
all
Duty
.
This
bringeth
a
damp
upon
us
,
and
discourageth
all
our
endeavours
:
As
ever
therefore
thou
would'st
perform
this
Duty
with
any
life
,
perform
it
in
hope
.
If
thou
hadst
no
other
hope
but
to
please
God
in
the
performance
of
a
Duty
so
highly
acceptable
to
him
,
even
this
alone
were
well
worth
thy
pains
:
But
when
thou
mayest
be
sure
that
this
Duty
of
Consideration
therefore
pleaseth
God
,
because
it
is
so
fit
a
means
to
advance
thy self
in
saving
knowledge
and
vertue
,
and
to
make
the
best
improvement
of
thine
intellectuals
and
affections
,
and
to
lay
the
true
and
solid
grounds
of
endless
pleasure
and
felicity
,
thou
hast
a
Spur
indeed
to
quicken
thee
:
But
this
is
not
all
,
thou
mayst
also
hope
oft-times
to
find
the
sweetest
content
and
pleasure
in
such
exercise
of
thy
thoughts
.
So
that
whereas
there
are
but
three
sorts
of
that
which
we
call
good
,
or
three
Capitals
,
to
which
all
that
is
desirable
may
be
referr'd
,
viz.
Bonum
honestum
,
utile
,
&
jucundum
:
For
all
that
is
good
is
either
(
1.
)
Honest
.
(
2.
)
Profitable
.
(
3.
)
Pleasant
:
Thou
hast
ground
sure
enough
to
hope
,
that
they
will
all
concur
in
the
Conscientious
performance
of
this
Duty
.
To
expect
indeed
to
grow
wise
in
any
other
way
than
God
hath
authorized
and
appointed
,
would
be
a
foolish
confidence
and
presumption
,
and
such
as
would
certainly
end
in
disappointment
and
shame
;
But
to
expect
a
blessing
in
such
an
unquestionable
way
of
duty
,
(
as
Consideration
is
)
which
both
nature
and
Scripture
do
so
plainly
teach
thee
,
this
is
no
rash
but
a
well
grounded
hope
:
Address
your self
to
the
duty
of
Consideration
with
such
hopes
as
these
;
and
you
shall
find
(
if
other
necessaries
also
do
concur
)
that
the
work
will
prosper
in
your
hand
,
and
you
also
will
prosper
by
it
:
Then
shalt
thou
understand
the
fear
of
the
Lord
,
and
find
the
knowledge
of
God
,
Prov.
2.5
.
Yea
,
thou
shalt
understand
Righteousness
,
and
Judgment
,
and
Equity
,
and
every
good
Path
,
vers.
9.
Try
this
course
,
and
throw
out
all
disturbing
hindring
thoughts
out
of
thy
mind
,
and
do
but
consider
some
of
these
weighty
Truths
which
I
have
recommended
to
thee
,
and
assault
thine
own
affections
with
the
moving
power
of
them
,
and
see
whether
thy
time
be
miss-spent
,
or
thy
labour
lost
.
Assuredly
Wisdom
will
enter
into
thine
heart
,
and
Knowledge
will
be
pleasant
unto
thy
Soul
;
Discretion
shall
preserve
thee
,
and
Understanding
shall
keep
thee
,
and
deliver
thee
from
the
way
of
the
evil
man
,
from
the
man
that
speaketh
&
thinketh
froward
things
,
who
leaveth
the
paths
of
uprightness
,
to
walk
in
the
ways
of
darkness
,
Prov.
2.10
,
11
,
12
,
13.
If
the
hope
of
a
little
worldly
gain
,
will
put
the
Merchant
upon
such
difficult
,
tedious
,
yea
and
dangerous
Voyages
,
and
to
expose
himself
to
the
raging
boystrous
Seas
and
Winds
,
and
to
go
visit
the
Savage
and
Barbarous
Nations
,
that
he
may
bring
back
a
little
fading
Treasure
;
would
not
the
hope
of
far
better
and
greater
gain
put
Sails
to
thine
endeavours
,
and
quicken
thee
to
Consideration
?
It
's
certain
,
that
if
thou
doest
account
Wisdom
and
Grace
better
than
Gold
and
Silver
,
it
would
do
so
.
In
this
spiritual
Trade
of
Commerce
with
God
by
Meditation
,
there
is
less
of
danger
,
and
more
of
profit
and
advantage
:
Though
I
confess
the
profit
is
quite
of
another
kind
,
but
yet
such
as
will
yield
thee
more
pleasure
and
content
than
any
worldly
gain
and
Emolument
can
do
;
yea
,
mayest
thou
not
expect
a
Harvest
,
far
more
desirable
to
a
man
that
is
not
brutish
in
his
affections
,
after
one
Months
exercise
of
this
Duty
,
though
but
one
half
hour
in
a
day
,
than
the
poor
industrious
Plow-man
can
after
ten
times
as
much
spent
in
a
dirty
and
unpleasant
labour
:
And
yet
how
chearfully
doth
he
rise
to
the
Plow
and
Cart
before
the
day
break
,
and
despise
his
rest
and
ease
for
a
small
Crop
which
he
expects
;
and
it
may
be
when
all
is
done
,
his
hopes
are
drowned
by
unseasonable
Showres
,
and
too
great
a
glut
of
moist
and
rainy
weather
;
or
else
they
wither
through
too
great
an
excess
of
heat
and
drought
?
But
God
will
not
fail
to
water
thine
endeavours
,
if
thou
wilt
bend
thy
mind
daily
to
Consideration
,
and
Crown
thine
endeavours
with
a
blessing
.
How
indefatigably
will
a
poor
man
thresh
and
toil
all
the
day
and
year
long
for
a
poor
contemptible
Livelihood
?
And
would'st
thou
not
take
an
hours
pains
every
day
to
live
a
glorious
happy
life
for
ever
,
if
thou
didst
but
hope
for
such
a
Reward
?
Certainly
they
expect
no
such
Reward
,
or
else
value
it
at
a
lower
rate
than
their
worldly
ease
and
pleasure
,
that
will
not
consider
upon
such
terms
as
these
;
and
they
are
like
to
neglect
or
faint
in
the
work
of
Consideration
,
that
do
not
address
themselves
to
it
with
such
hopes
as
these
.
I
have
done
with
the
Directions
that
concern
both
the
matter
and
manner
of
this
Duty
of
Consideration
;
and
now
come
In
the
last
place
to
tell
you
,
what
End
you
should
propose
to
your self
in
the
exercise
of
this
Duty
.
The
Ends
that
you
should
propose
are
these
two
;
First
,
That
you
might
get
,
and
grow
in
the
love
of
God
,
joy
and
delight
in
him
,
praise
and
admiration
of
him
,
gratitude
and
thankfulness
to
him
;
and
so
God
may
be
more
highly
advanced
in
your
heart
and
affections
.
Secondly
,
And
that
you
may
grow
up
to
a
more
habitual
,
firm
and
setled
resolution
of
obedience
to
his
Laws
,
and
submission
to
his
Providences
,
and
so
God
may
be
more
highly
exalted
in
your
life
and
practice
.
First
,
The
first
great
End
that
you
should
aim
at
in
the
exercise
of
Consideration
,
is
that
you
may
provoke
and
strengthen
those
good
affections
of
love
to
God
,
delight
in
him
,
admiration
of
him
,
thankfulness
to
him
;
and
so
to
raise
his
Authority
in
your
heart
:
Not
that
I
exclude
any
other
holy
affections
,
either
of
the
Irascible
or
Concupiscible
Faculty
,
whereby
the
Soveraignty
of
God
over
Soul
and
Body
is
made
more
glorious
and
sensible
:
Neither
do
I
except
any
Acts
of
the
Understanding
,
such
as
are
esteem
and
admiration
of
him
,
assent
to
his
Word
and
Truth
,
both
in
Nature
,
but
especially
in
Scripture
,
whereby
way
is
made
for
these
higher
and
more
Noble
affections
of
Love
,
Joy
,
and
Praise
.
But
you
must
see
that
all
the
other
affections
be
guided
to
,
and
end
in
these
,
especially
Love
:
For
this
is
the
Leading
Act
or
Affection
of
the
Soul
(
that
vertually
contains
,
yea
and
commands
all
the
rest
)
and
doth
enthrone
the
Object
to
which
it
is
mainly
devoted
in
the
heart
,
and
sets
the
Crown
upon
its
head
,
and
offereth
up
the
whole
train
of
affections
that
come
after
it
to
its
devoir
and
service
.
S.
Austin
seems
to
maintain
that
love
is
the
only
passion
that
doth
agitate
us
,
and
hath
its
operation
in
us
;
for
all
the
passions
that
molest
our
Souls
,
are
but
so
many
disguized
Loves
;
our
fears
and
desires
,
our
hopes
and
despairs
,
our
delights
and
sorrows
,
are
Countenances
which
Love
puts
on
according
to
the
Events
of
good
or
bad
success
.
And
as
the
Sea
carries
different
Names
,
according
to
the
divers
parts
of
the
Earth
which
it
washeth
,
so
doth
Love
change
her
Name
,
according
to
the
different
state
wherein
she
finds
her self
:
His
words
are
,
Amor
inhians
habere
quod
amatur
Cupiditas
est
,
Idem
habens
eoque
fruens
Laetitia
est
:
Fugiens
quod
ei
Adversatur
,
Timor
est
.
Idque
cum
Acciderit
sentiens
Tristitia
est
.
The
truth
is
(
as
most
now
grant
)
there
are
no
Passions
or
Affections
of
the
Soul
that
are
distinguished
from
it self
,
but
the
Soul
it self
is
thus
variously
denominated
,
according
to
the
various
Objects
about
which
it
is
exercised
;
yea
,
the
Understanding
and
Will
are
no
otherwise
distinguished
than
by
their
Objects
,
and
are
not
Faculties
really
distinct
:
But
the
same
Soul
,
as
it
sees
,
apprehends
,
and
discerneth
either
truth
or
falshood
,
it
's
called
Understanding
;
and
as
it
chuseth
or
refuseth
good
and
evil
,
it
's
called
Will
.
But
(
though
you
suppose
this
)
yet
there
are
two
Primitive
and
most
Essential
Acts
or
Affections
of
the
Will
,
and
those
are
Volition
and
Nolition
,
commonly
called
Love
and
Hatred
,
of
which
all
the
other
Affections
have
a
Spice
,
and
from
whence
they
are
derived
.
All
the
Passions
which
are
usually
ascribed
to
the
Concupiscible
Faculty
,
flow
from
Volition
or
Love
;
and
all
that
are
commonly
reckoned
as
Retainers
to
the
Irascible
Faculty
,
flow
from
Nolition
or
Hatred
.
These
be
the
two
Acts
whereby
the
Soul
cleaves
to
its
most
endeared
Object
,
(
wherein
it
placeth
its
rest
and
happiness
)
and
whereby
it
fights
against
all
Adversaries
that
would
take
it
out
of
its
arms
,
or
hinder
it
from
fruition
.
These
are
therefore
the
main
Affections
that
you
should
endeavour
more
and
more
to
root
and
fortifie
by
your
Meditations
,
(
even
love
to
God
,
and
hatred
of
all
that
stands
in
any
competition
with
,
or
contradiction
to
him
.
)
Now
since
the
World
with
its
Pleasures
,
Profits
and
Honours
,
is
the
cursed
Trinity
in
Vnity
that
most
opposeth
God
,
and
that
is
most
likely
to
draw
your
Soul
first
to
slight
,
and
then
to
rebel
against
the
Blessed
Trinity
in
Vnity
:
your
great
intention
in
the
work
of
Consideration
,
must
be
to
fortifie
and
strengthen
your
love
to
the
last
,
and
your
hatred
to
the
first
,
to
hold
to
the
one
,
and
despise
the
other
,
Mat.
6.24
.
For
you
cannot
serve
God
and
the
World
,
because
their
Commands
are
quite
contrary
;
and
whilst
you
do
fulfill
the
will
of
the
one
,
you
do
ipso
facto
slight
the
other
.
Indeed
where
two
Masters
stand
in
subordination
one
to
the
other
,
there
we
may
serve
and
please
them
both
;
but
then
they
are
not
two
,
but
one
Master
;
so
long
as
the
Commands
of
one
do
not
cross
,
but
promote
and
further
the
Commands
of
the
other
.
In
this
case
God
and
the
World
may
both
be
loved
.
So
long
as
our
love
to
the
world
doth
not
exceed
those
bounds
which
God
hath
set
,
and
we
love
them
no
farther
than
as
they
further
us
in
his
service
.
For
instance
,
friends
may
help
us
forward
towards
Heaven
,
and
quicken
us
to
our
duty
;
and
friends
may
incumber
,
discourage
and
hinder
us
in
our
obedience
to
God
:
The
first
sort
one
may
and
must
love
for
that
very
end
;
the
second
sort
,
we
ought
to
slight
and
despise
,
so
far
as
they
are
such
a
snare
to
us
.
Do
not
I
hate
them
,
O
Lord
,
that
hate
thee
?
and
am
not
I
grieved
with
those
that
rise
up
against
thee
?
I
hate
them
with
a
perfect
hatred
,
I
count
them
mine
Enemies
,
saith
David
,
though
it
may
be
some
of
them
might
be
his
friends
by
birth
and
Alliance
,
or
pretence
,
Psal.
139.21
,
22.
Not
but
that
we
own
some
kind
and
degree
of
love
,
even
to
such
as
these
;
but
not
a
love
of
Complacency
,
which
is
the
most
proper
sort
of
love
,
and
the
highest
degree
:
we
may
look
upon
them
with
a
love
of
Benevolence
and
Compassion
,
desiring
their
Repentance
and
Reformation
,
if
they
are
such
Enemies
of
God
as
are
curable
:
And
the
reason
is
,
because
there
is
some
mixture
of
good
with
all
their
wickedness
,
and
this
we
must
love
them
for
.
So
we
should
examine
all
other
worldly
comforts
,
and
see
how
far
they
kindle
,
and
how
far
they
extinguish
the
love
of
God
in
you
;
and
so
far
you
must
love
or
hate
them
.
Well
,
in
the
exercise
of
Consideration
,
you
must
still
have
one
eye
to
this
affection
of
love
,
and
see
that
it
grow
stronger
and
stronger
,
and
another
upon
every
thing
that
you
seem
to
love
too
much
,
whether
it
be
meat
,
or
drink
,
or
apparel
,
or
friends
,
or
credit
,
or
health
,
or
life
it self
,
to
disparage
them
,
and
lessen
your
esteem
of
,
and
affections
to
them
;
and
think
what
a
vast
difference
there
is
between
any
worldly
comfort
here
on
Earth
,
and
God
the
Author
of
that
and
all
other
comforts
:
I
mean
no
other
disparagement
than
such
a
one
as
makes
them
know
their
place
,
and
keep
their
rank
,
and
lays
them
at
the
feet
of
him
that
ought
to
be
a
thousand
times
dearer
to
us
:
And
so
the
Apostle
counted
all
things
dung
and
dross
in
comparison
with
Christ
,
but
not
otherwise
,
Phil.
3.8
.
Now
the
more
distinct
and
certain
knowledge
you
have
of
God
,
the
more
you
are
like
to
love
him
;
for
he
is
such
an
Object
,
that
if
he
be
once
thoroughly
known
,
he
cannot
but
be
loved
.
Nature
and
Reason
it self
will
sufficiently
assure
you
,
that
his
Word
is
the
highest
Demonstration
of
the
truth
of
any
thing
he
affirmeth
,
and
cannot
possibly
be
false
:
The
more
therefore
you
are
perswaded
that
the
Scripture
or
Bible
is
his
Word
,
wherein
he
hath
made
the
plainest
Discoveries
of
himself
,
the
more
clear
and
certain
apprehensions
of
God
you
are
like
to
have
.
It
will
be
therefore
very
subservient
to
the
love
of
God
to
confirm
and
strengthen
your
assent
to
the
Truth
or
Divine
Authority
of
Scripture
,
and
to
make
that
sometimes
the
immediate
design
and
business
of
your
Meditations
;
to
which
end
you
must
have
Arguments
at
hand
to
prove
Scripture
to
be
the
Word
of
God
,
and
to
enforce
your
assent
:
Hereby
also
you
will
have
some
considerable
advantage
to
the
exercise
of
all
those
other
affections
,
that
must
help
to
kindle
and
encrease
the
love
of
God
in
you
,
such
as
are
Repentance
and
Faith
in
Christ
;
for
there
you
have
the
fullest
discoveries
of
the
odiousness
of
Sin
,
and
the
necessity
of
Repentance
,
and
the
Excellency
of
Christ
and
Faith
in
him
,
who
took
our
Flesh
,
and
died
for
this
very
end
,
that
he
might
reconcile
God
to
us
,
and
us
to
God
,
and
recover
our
affections
to
him
,
that
the
world
had
abus'd
and
drawn
away
;
and
as
the
exercise
of
Repentance
will
promote
the
love
of
God
in
you
,
by
mortifying
that
which
is
contrary
to
it
;
so
Faith
in
Christ
much
more
;
for
the
more
we
love
and
subject
our selves
to
him
,
who
is
the
Wisdome
of
the
Father
,
and
the
highest
pledge
of
his
love
to
sinful
man
,
the
more
we
are
like
to
love
the
Father
himself
that
both
sent
him
,
and
accepted
the
satisfaction
that
he
offered
to
him
in
our
behalf
.
And
then
lastly
,
the
more
we
are
exercised
in
the
praises
of
God
,
the
more
we
are
exercised
in
love
it self
;
for
this
is
an
immediate
effect
of
love
.
So
that
it
should
be
one
end
of
Consideration
to
exercise
and
quicken
those
affections
:
viz.
(
1.
)
Assent
to
the
truth
of
Scripture
.
(
2.
)
Contempt
of
the
world
,
and
all
its
pleasures
,
as
it
fights
against
God
.
(
3.
)
Repentance
for
all
former
sins
,
and
present
unfitness
to
the
love
and
service
of
God
.
(
4.
)
Faith
in
Christ
.
(
5.
)
Love
to
God
directly
.
(
6.
)
Praise
and
thankfulness
to
him
:
Not
that
I
exclude
other
simple
or
mixt
affections
,
but
because
I
intend
anon
to
give
you
some
help
for
the
better
exercise
of
these
particularly
,
which
I
intended
at
first
for
my
own
private
use
.
Secondly
,
As
it
must
be
the
end
of
Consideration
,
so
to
actuate
and
strengthen
these
or
some
other
holy
affections
towards
God
,
and
so
to
advance
him
in
your
heart
;
so
it
must
be
your
last
end
to
strengthen
your
resolution
of
obedience
to
him
,
both
active
and
passive
,
and
so
to
advance
him
in
your
life
and
practice
.
This
should
and
would
be
the
last
end
of
your
daily
Consideration
,
if
it
be
right
:
As
it
is
Gods
end
when
he
requireth
the
Heart
that
he
might
have
the
Life
also
,
for
he
knows
that
the
life
and
practice
will
be
suitable
to
the
heart
,
which
is
the
great
Principle
of
them
;
so
it
must
be
our
end
also
,
in
the
exercise
of
our
Meditations
,
to
promote
the
Kingdom
of
God
in
our
heart
,
that
we
may
the
better
honour
him
in
our
life
.
Remember
therefore
in
the
daily
exercise
of
this
Duty
,
that
you
grow
more
resolved
for
Obedience
:
For
as
love
to
God
will
be
the
fruit
of
your
Meditations
,
if
they
be
serious
;
so
Obedience
will
be
the
fruit
of
your
love
,
if
it
be
sincere
:
And
as
you
are
never
like
to
do
or
suffer
the
Will
of
God
with
chearfulness
,
and
to
grow
in
Obedience
,
unless
you
grow
stronger
in
deliberate
purpose
and
resolution
;
so
you
are
never
like
to
grow
in
resolution
,
if
you
do
not
grow
in
the
love
of
God
.
I
am
next
to
give
you
some
assistance
towards
the
daily
exercise
of
the
Six
forementioned
Affections
;
one
whereof
belongs
to
the
Understanding
,
the
other
to
the
Will
.