The
CONTENTS
of
the
first
Treatise
on
Lament.
3.
5.
7.
-
THE
opening
of
the
words
in
which
are
three
properties
of
effectuall
Prayer
.
pag.
1.
-
1.
The
unsatiablenesse
of
it
till
it
be
heard
.
-
2.
The
sensiblenesse
of
it
whether
it
be
heard
or
no.
-
3.
The
supply
it
hath
against
danger
,
and
discouragement
.
p.
2.
-
1.
Doct:
An
effectuall
prayer
is
an
unsatiable
prayer
.
p.
3.
-
Quest.
Must
a
man
alwayes
pray
?
-
Ans.
A
man
must
give
over
the
act
of
prayer
for
other
duties
,
but
he
must
never
give
over
the
suit
of
Prayer
.
p.
5.
-
Rules
to
know
whether
our
Prayers
be
unsatiable
or
no.
-
1.
It
is
an
earnest
begging
Prayer
.
p.
6.
-
2.
It
is
constant
Prayer
.
p.
8.
-
A
godly
mans
Prayer
is
not
out
of
his
heart
,
till
the
grace
he
prayed
for
be
in
.
p.
9.
-
3.
It
is
a
Prayer
that
is
ever
a
beginning
.
ib.
-
4.
It
is
a
proceeding
Prayer
,
it
windes
up
the
heart
higher
,
and
higher
.
ibid.
-
5.
It
is
a
Prayer
that
purifieth
the
heart
.
p.
10.
-
It
is
more
and
more
fervent
.
p.
11.
-
And
more
and
more
frequent
.
p.
12.
-
It
will
take
time
from
lawfull
recreations
,
and
from
the
lawfull
duties
of
our
calling
.
p.
13.
-
And
it
will
add●
humiliation
and
fasting
to
Prayer
.
p.
14.
-
Use
.
To
condemne
those
who
pray
for
grace
,
and
yet
sit
downe
before
grace
is
obtained
.
p.
15.
-
Such
Prayers
are
.
-
1.
Endlesse
.
p.
16.
-
2.
Fruitlesse
.
p.
17.
-
2.
Doct:
A
godly
soule
is
sensible
of
Gods
hearing
or
not
hearing
his
Prayer
.
p.
19.
-
Quest:
How
can
the
soule
know
whether
it
speed
in
Prayer
or
no
?
-
Answ.
1.
When
God
gives
a
soule
further
and
further
ability
to
pray
,
it
is
a
signe
that
God
heares
it
.
p.
20.
-
But
if
the
soule
have
no
heart
to
continue
its
suit
,
it
is
a
signe
that
God
never
meanes
to
heare
that
mans
Prayer
.
p.
21.
-
2.
The
preparednesse
of
the
heart
to
Prayer
,
is
a
signe
that
God
means
to
heare
.
p.
21.
-
3.
Gods
gracious
looke
is
a
signe
that
he
will
heare
;
for
sometimes
God
answers
his
people
by
a
cast
of
his
countenance
.
p.
22.
-
4.
The
conscience
of
a
man
will
answer
him
,
whether
God
heares
his
Prayer
or
no.
p.
26.
-
But
a
mans
conscience
may
be
misinformed
.
p.
27.
-
A
wicked
man
may
have
a
truce
,
though
no
true
peace
in
his
conscience
.
p.
28.
-
5.
The
getting
of
the
grace
that
a
man
prayes
for
,
is
a
signe
that
God
heares
his
Prayer
.
p.
29.
-
But
God
may
give
many
temporall
blessings
,
and
common
graces
,
yet
not
inlove
,
but
in
wrath
.
ibid.
-
6.
If
a
man
have
Faith
giuen
him
to
beleive
,
it
is
a
signe
that
God
heares
him
.
p.
30.
-
Good
works
are
good
signes
of
Faith
,
but
they
are
but
rotten
grounds
of
Faith
.
p.
31.
-
Object
:
Every
Promise
runs
with
a
condition
.
ibid.
-
Ans.
1.
The
Promise
is
the
ground
of
Faith
,
and
the
way
to
get
the
Condition
.
p.
32.
-
2.
Faith
is
the
enabling
cause
to
keep
the
Condition
.
p.
33.
-
Two
things
doe
much
hurt
in
Prayer
.
-
1.
Groundlesse
incouragement
.
-
2.
Needlesse
discouragement
.
p.
36.
-
3.
Doct.
God
would
not
have
any
Christian
soule
to
be
discouraged
in
Prayer
.
p.
39.
-
A
definition
of
discouragement
.
ibid.
-
4.
Reasons
.
1.
Because
discouragement
hinders
the
soule
in
prayer
.
p.
42.
-
2.
Discouragement
takes
away
the
strength
of
the
soule
in
Prayer
.
p.
43.
-
3.
If
we
have
fearfull
apprehensions
of
our
sins
,
so
as
to
thinke
they
will
never
be
forgiven
,
we
can
never
pray
aright
.
p.
45.
-
4.
If
we
have
any
secret
despaire
,
we
can
never
pray
to
purpose
.
p.
46.
-
There
is
a
double
desperation
.
-
1.
Of
infirmity
,
which
draws
the
soul
from
God
.
-
2.
Of
extremity
,
which
puts
life
into
a
mans
Prayers
and
endeavours
p.
47.
-
A
man
never
prayes
well
till
he
feeles
himselfe
undone
.
p.
49.
-
We
should
take
heed
of
discouragements
;
for
-
1.
Discouragements
breed
melancholinesse
in
the
soule
.
p.
53.
-
2.
They
breed
hard
thoughts
of
God
.
p.
54.
-
3.
They
will
cause
a
man
to
thinke
that
God
hates
him
.
p.
56.
-
4.
They
will
bring
a
man
to
despaire
.
p.
57.
-
Ministers
should
not
preach
the
pure
Law
without
the
Gospel
.
p.
58.
-
Secret
discouragements
in
the
heart
-
1.
They
take
away
the
Spirit
in
the
use
of
the
meanes
.
p.
62.
-
2.
They
drive
us
from
the
use
of
means
.
p.
63.
-
3.
They
make
a
man
continually
to
pore
on
his
sins
,
so
as
he
shall
never
be
able
to
get
out
of
them
.
p.
64.
-
4.
They
breed
nothing
but
sorrow
.
p.
66.
-
5.
They
leave
the
soule
in
a
maze
,
that
it
knows
not
whether
to
turne
it selfe
.
p.
67.
-
6.
They
whisper
into
a
man
a
sentence
of
Death
,
and
an
impossibility
of
escaping
.
p.
68.
-
The
conclusion
of
the
whole
.
p.
69.
The
Contents
of
that
Sermon
R
O
M.
8.
22.
-
Every
creature
hath
a
three-fold
goodnesse
in
it
-
1.
A
goodnesse
of
end
.
p.
70.
-
2.
A
goodnesse
of
nature
.
p.
71.
-
3.
A
goodnesse
of
use
.
ibid.
-
There
be
foure
evils
under
which
every
Creature
groaneth
.
p.
73.
-
1.
The
continuall
labour
that
the
creature
is
put
unto
.
ibid.
-
2.
The
creature
sometimes
partakes
of
the
plagues
of
the
ungodly
.
ib.
-
3.
The
Creature
hath
an
instinctive
fellow-feeleing
of
mans
wretchednesse
.
p.
74.
-
4.
Because
they
are
rent
and
torne
from
their
proper
Masters
.
ibid.
-
Doct.
Every
Creature
groaneth
under
the
slavery
of
sinne
.
p.
75.
-
Not
only
under
the
slavery
of
sinfull
men
,
but
so
far
as
they
minister
to
the
flesh
of
the
Saints
,
they
groane
under
them
.
ibid.
-
Object
.
Did
ever
any
man
heare
any
unreasonable
creature
groane
under
sin
?
-
Answ.
It
is
spoken
Hyperbolically
,
to
declare
the
great
misery
the
creatures
are
into
serve
sinfull
man
.
p.
76.
-
2.
Analogically
in
regard
of
a
naturall
instinct
of
blind
reason
,
that
is
in
all
the
creatures
.
ibid.
-
3.
It
is
spoken
by
way
of
supposition
,
if
they
had
reason
they
would
groane
.
p.
77.
-
4.
Intelligently
,
because
a
man
cannot
wrong
the
creature
,
but
he
wrongs
God
in
the
creature
.
p.
78.
-
5.
Specifically
,
because
the
Godly
come
before
God
in
the
behalfe
of
all
the
creatures
,
and
mourne
for
the
abuse
of
the
creatures
.
p.
79.
-
Foure
Reasons
why
the
creatures
groane
.
-
1.
Because
they
are
distracted
in
their
service
.
p.
80.
-
2.
Because
of
the
unprofitablenesse
of
their
service
.
p.
82.
-
3.
Because
of
the
uncessantnesse
of
their
service
.
p.
83.
-
4.
Because
of
that
misery
and
woe
the
creatures
lye
under
.
p.
84.
-
Every
creature
hath
.
-
1.
A
specificall
end
.
p.
85.
-
2.
An
ultimate
end
.
ibid.
-
A
wicked
man
hath
no
true
right
unto
the
creature
.
p.
86.
-
But
he
hath
-
1.
A
civill
right
.
ibid.
-
2.
A
providentiall
right
.
ibid.
-
3.
A
vindicative
right
.
p.
87.
-
4.
A
Creatures
right
,
as
he
is
a
creature
.
ib.
-
But
he
hath
no
filiall
right
,
no
son-like
right
in
Christ
.
p.
89.
-
Use
.
To
shew
that
wicked
men
have
little
cause
to
be
merry
at
any
time
,
because
there
is
nothing
neare
them
,
but
groaneth
under
them
.
p.
90.
-
All
creatures
groane
to
God
for
vengeance
to
be
powred
upon
the
wicked
.
p.
92.
-
And
these
groanes
are
-
1.
Upbraiding
groanes
.
p.
95.
-
2.
Witnessing
groanes
.
p.
96.
-
3.
Accusing
groanes
.
p.
100.
-
4.
Judging
and
condemning
groanes
.
ibid.
-
Use
.
For
exhortation
.
-
1.
To
take
heed
how
we
doe
abuse
the
Creatures
of
God
.
p.
101.
-
2.
Take
heed
of
sinning
against
God
by
the
Creatures
.
ibid.
-
3.
Take
heed
of
setting
thy
heart
upon
the
Creature
.
p.
102.
-
4.
Use
all
the
Creatures
in
humility
and
thankfulnesse
.
p.
102.
-
5.
Use
the
Creatures
as
so
many
Ladders
to
help
thee
to
climb
up
towards
Heaven
.
p.
103.
The
Contents
of
that
Sermon
1
JOHN
.
2.
6.
-
THE
opening
of
the
words
in
foure
particulars
.
p.
108.
-
Doct.
A
true
Christian
walks
as
Christ
walked
.
p.
109.
-
A
man
must
first
be
in
Christ
,
before
he
can
walk
as
Christ
walked
.
p.
110.
-
Object
.
Can
any
man
walk
as
Christ
walked
?
p.
111.
-
Answ.
None
can
walk
as
Christ
walked
in
regard
of
equality
;
but
in
regard
of
similitude
they
may
.
p.
111.
-
The
life
of
Christ
should
be
the
Example
of
our
life
.
p.
112.
-
Christ
came
into
the
World
to
redeeme
us
for
our
justification
,
and
to
be
an
example
of
life
unto
us
for
our
sanctification
.
p.
114.
-
This
Question
answered
.
viz.
-
What
it
is
to
walke
as
Christ
walked
.
p.
116.
-
Foure
Reasons
of
the
point
.
-
1.
Because
as
Christ
came
into
the
World
to
justifie
the
ungodly
,
so
he
came
to
conforme
them
to
his
image
.
p.
117.
-
2.
Because
in
vaine
we
are
called
Christians
,
if
we
be
not
imitators
of
Christ
,
and
live
as
he
lived
.
p.
119.
-
3.
Because
all
that
are
in
Christ
,
are
Members
of
his
body
,
therefore
they
must
have
the
same
life
,
and
be
quickned
by
the
same
Spirit
.
p.
121.
-
4.
Because
of
that
neere
relation
that
is
betwixt
Christ
and
every
one
of
his
Members
.
p.
123.
-
1.
Use
.
To
shew
that
all
men
that
live
not
the
life
of
Christ
,
doe
blaspheme
the
name
of
Christ
.
p.
127.
-
Of
all
sinnes
under
Heaven
,
God
cannot
endure
the
sins
of
them
that
take
the
name
of
Christ
upon
them
.
p.
198.
-
Doct:
Every
Minister
is
bound
to
preach
home
to
men
in
particulars
.
p.
132.
-
3.
Reas.
1.
Particulars
are
most
operative
.
p.
133.
-
2.
Particulars
are
most
distinct
,
and
most
powerfull
.
p.
135.
-
3.
Particulars
are
most
sensible
.
p.
137.
-
Doct:
Every
Minister
is
bound
to
preach
so
,
as
to
make
a
difference
betwixt
the
pretious
and
the
vile
.
p.
138.
-
Reas.
1.
Because
,
otherwise
a
Minister
prophanes
the
holy
things
of
God
.
p.
139.
-
2.
Otherwise
he
cannot
be
the
Minister
of
Christ
.
p.
141.
-
3.
Otherwise
he
is
like
to
doe
no
good
by
his
Ministery
.
ibid.
The
Contents
of
that
Sermon
on
JOHN
3.
20.
-
THE
Context
opened
in
foure
particulars
.
-
1.
What
mans
naturall
estate
,
and
condition
is
without
Christ
.
p.
145.
-
2.
Gods
gracious
provision
for
mans
salvation
.
p.
146.
-
3.
The
condition
required
,
viz.
Faith
.
ibid.
-
4.
The
reprobation
of
the
World
if
they
doe
not
believe
.
ibid.
-
But
Christ
is
neither
the
efficient
,
nor
deficient
cause
thereof
.
ibid.
-
But
the
cause
of
their
damnation
is
from
themselves
proved
-
1
By
their
owne
conscience
.
p.
147.
-
2
By
experience
.
p.
148.
-
3.
By
Reason
.
p.
149.
-
In
the
words
are
two
parts
.
-
1.
The
wickeds
rejection
of
the
word
of
grace
.
ibid.
-
2.
The
cause
of
that
rejection
.
ib.
-
viz.
1.
First
,
from
the
qualification
of
their
persons
.
-
2.
From
the
disposition
of
their
nature
.
ib.
-
Doct:
A
wicked
man
hates
the
word
of
Gods
grace
,
yea
grace
it selfe
.
p.
150.
-
This
hatred
is
-
1.
An
actuall
hatred
.
ibid.
-
2.
It
is
a
passion
of
the
heart
.
p.
151.
-
3.
It
causeth
the
heart
to
rise
up
against
an
union
with
the
word
.
p.
153.
-
This
union
of
the
word
is
set
in
opposition
-
1.
To
generall
preaching
.
p.
154.
-
2.
To
mercifull
preaching
.
p.
155.
-
3.
To
now
and
then
preaching
.
p.
156.
to
p.
160.
-
If
the
World
doe
not
hate
a
righteous
man
,
it
is
either
-
1.
Because
he
is
a
great
man
.
p.
160.
-
2.
Because
he
is
a
man
of
admirable
wit
,
●nd
knowledge
.
i●id
▪
-
3.
Or
because
God
gives
him
favour
in
the
eyes
of
the
World
.
ib.
-
4.
This
hatred
causeth
the
heart
to
ris
e
against
that
which
is
repugnant
to
its
lusts
.
p.
162.
-
A
wicked
man
may
love
3
kinds
of
preaching
.
-
1.
Eloquent
preaching
,
that
savours
more
of
humanity
then
of
Divinity
.
ib.
-
2.
Impertinent
preaching
.
p.
163.
-
3.
Now
and
then
some
preaching
,
to
satisfie
the
cravings
of
his
conscience
.
p.
164.
-
Reas:
1.
A
wicked
man
hates
the
word
,
because
he
hates
all
truth
,
even
the
very
being
of
the
word
.
p.
165.
-
2.
Because
he
hates
the
very
nature
of
the
word
.
p.
167.
-
3.
Because
he
cannot
endure
the
knowledge
of
the
word
.
p.
169.
-
All
naturall
men
hate
the
word
.
-
1.
Because
no
entreaties
,
no
beseeches
can
possibly
reconcile
them
.
p.
171.
-
2.
Because
neither
mony
,
nor
price
can
make
them
friends
.
p.
175.
-
3.
Because
all
the
love
in
the
World
cannot
unite
them
together
.
p.
176.
-
4.
Because
neither
the
love
of
God
,
nor
the
bloud
of
Christ
will
soder
them
together
.
p.
177.
-
Every
naturall
man
had
rather
be
damned
then
leave
his
sinnes
,
rather
goe
to
Hell
then
be
a
new
creature
.
p.
178.
The
contents
of
that
Sermon
on
ESAY
.
42.
24.
-
THE
words
contain
five
things
.
-
1.
The
Author
of
the
destruction
.
p.
185.
-
2.
The
causes
of
it
.
ibid.
-
3.
The
judgement
it selfe
.
p.
186.
-
4.
The
people
on
whom
it
was
inflicted
.
ibid.
-
5.
The
effects
of
it
.
p.
187.
-
1.
Doct.
God
is
the
Author
of
all
judgement
that
befalls
a
Nation
.
ibid.
-
1.
Use
For
comfort
to
Gods
children
,
seeing
God
is
the
Orderer
of
all
events
.
p.
119.
-
2.
Use
For
terrour
to
the
wicked
that
God
whom
they
hate
shall
be
their
judge
.
p.
190.
-
3.
Use
.
To
learne
in
all
calamities
to
looke
up
unto
God
.
p.
191.
-
2.
Doct.
Sinne
and
disobedience
against
the
Law
of
God
,
is
that
which
brings
downe
punishments
,
and
judgements
,
upon
a
Nation
,
Church
,
or
People
.
ibid.
-
Use
.
1.
To
discover
the
weaknesse
of
our
Land
,
in
what
a
poore
condition
it
is
by
reason
of
sinne
.
p.
193.
-
2.
To
shew
who
be
the
greatest
Traytors
to
a
Kingdome
.
p.
194.
-
3.
To
teach
all
of
us
to
set
hand
and
heart
,
Prayers
and
tears
a
worke
against
sinne
.
p.
195.
-
Especially
it
concernes
those
that
are
in
places
of
Authority
.
p.
197.
-
3.
Doct.
The
Lord
often
times
brings
fearfull
,
and
unavoydable
judgements
,
and
punishments
,
upon
his
owne
professing
people
.
p.
200.
-
Foure
signes
of
Judgement
a
comming
.
-
1.
When
the
Ministers
of
God
with
one
voyce
,
foretell
judgements
to
come
.
p.
202.
-
2.
When
sinnes
of
all
sorts
doe
abound
.
ib.
-
3.
When
the
Divell
and
wicked
men
cast
in
bones
of
dissention
.
p.
203.
-
4.
When
all
mens
hearts
begin
to
faile
.
p.
204
-
Three
Directions
,
what
is
to
be
done
in
such
times
.
-
1.
Let
us
shake
off
the
love
of
all
things
here
below
.
p.
206.
-
2.
Let
us
lay
our
heads
upon
the
block
,
and
be
willing
that
God
should
doe
what
he
will
with
us
.
p.
208.
-
3.
Let
us
pray
and
cry
mightily
to
God
,
before
we
dye
,
even
all
the
time
we
have
to
live
,
for
mercy
,
peace
,
and
truth
.
ibid.
-
The
Church
of
England
like
the
ship
of
Jonah
.
p.
209.
-
The
Authors
Admonition
to
the
People
.
ib.
&
p.
210.
&c.
-
More
then
ordinary
Faith
requisite
for
these
times
of
danger
.
p.
211.
212.
&c.
A
DISCOURSE
OF
the
nature
of
prevalent
Prayer
,
together
with
some
helps
against
discouragements
in
Prayer
.
LAMENT.
3.
VER.
57.
Thou
drewest
neare
in
the
day
that
I
called
upon
thee
,
thou
saidst
feare
not
.
THis
Book
of
the
Lamentations
doth
plainely
shew
what
miseries
and
distresses
sinne
is
the
cause
of
.
Now
this
people
of
the
Jewes
,
because
of
their
Idolatries
,
their
contempt
of
Gods
Ordinances
,
their
slighting
and
misusing
the
Prophets
,
&c.
Their
Cities
were
taken
,
the
Temple
burned
,
their
liberties
confiscated
,
themselves
banished
out
of
their
countrey
,
and
deprived
of
the
ordinances
of
their
God
,
and
the
signes
of
his
presence
;
before
they
were
rebellious
:
but
now
they
sought
God
a
long
time
;
they
prayed
,
but
God
would
not
heare
,
In
so
much
that
many
poore
soules
amongst
them
were
discouraged
,
and
almost
ready
to
despaire
;
That
had
not
the
Lord
put
in
some
incklings
of
hope
,
they
had
utterly
fainted
.
Now
whilst
these
poore
soules
were
praying
and
crying
,
and
groaning
,
and
now
ready
to
give
over
for
discouragement
that
God
will
not
hear
them
,
presently
the
Lord
flings
in
comfort
,
and
beckens
to
their
hearts
not
to
be
discouraged
,
but
to
pray
on
and
feare
not
.
Thou
drewest
near
in
the
day
that
I
called
upon
thee
,
thou
saidst
feare
not
;
the
words
containe
in
them
three
properties
of
effectuall
prayer
.
First
,
the
unsatiablenesse
of
it
till
it
bee
heard
.
Secondly
,
the
sensiblenesse
of
it
whether
it
be
heard
or
noe
.
Thirdly
,
the
supplies
it
hath
from
dangers
and
discouragements
that
it
is
in
.
First
the
unsatiablenesse
of
it
▪
All
the
praiers
of
this
people
though
they
had
beene
of
many
yeares
,
yet
they
counted
them
as
the
prayers
of
one
day
;
in
the
day
that
I
called
upon
thee
:
They
account
all
their
thousands
of
supplications
and
prayers
as
one
suite
;
never
had
they
done
their
prayers
till
God
did
heare
them
.
Secondly
the
sensiblenesse
of
it
,
where
by
it
is
able
to
know
whether
God
doe
heare
it
or
no
:
Thou
drewest
neere
in
the
day
that
I
called
upon
thee
.
Thirdly
,
the
supplyes
it
hath
against
dangers
and
discouragements
;
God
slings
in
comfort
into
their
hearts
,
giving
them
incklings
of
hope
to
support
them
agaynst
their
discouragements
,
thou
saidst
feare
not
:
from
the
first
of
these
,
observe
That
an
effectuall
prayer
is
an
unsatiable
prayer
,
A
man
that
prayes
effectually
,
sets
down
this
in
himself
as
his
first
conclusion
never
to
cease
,
nor
to
give
over
praying
till
he
speed
:
This
is
the
first
and
prime
thing
that
a
godly
heart
lookes
at
,
as
David
in
his
prayers
:
He
begins
in
this
manner
,
Heare
my
crie
O
God
,
attend
unto
my
prayer
.
Psal.
61.
1.
So
,
Give
eare
unto
my
prayer
O
God
,
and
hide
not
thy selfe
from
my
supplications
,
Psal.
55.
1.
Hear
my
voyce
O
God
in
my
prayer
,
Psal.
64.
1.
As
if
he
should
say
,
Lord
,
now
I
come
to
call
upon
thee
:
now
that
I
come
to
thee
,
to
begge
these
and
these
graces
that
my
soule
wants
,
I
beseech
thee
to
heare
me
:
for
I
am
resolved
never
to
give
over
my
suit
,
never
to
give
thee
rest
,
but
for
to
continue
my
prayers
and
supplications
,
till
thou
give
a
gratious
answer
to
my
soul
and
heare
me
.
This
is
the
first
and
prime
thing
that
the
soule
looks
after
,
it
being
the
very
end
of
prayer
to
be
heard
;
it
is
not
with
prayer
as
with
Oratory
;
the
end
of
oratory
is
not
to
perswade
,
but
to
speake
perswasively
;
for
a
man
may
use
all
the
perswasions
that
may
be
,
and
use
all
the
perswasive
arguments
that
the
wit
of
man
can
invent
,
and
speake
as
cuttingly
,
as
perswasively
as
may
be
,
and
yet
the
heart
may
be
so
intractable
as
not
to
be
perswaded
;
it
is
not
so
with
prayer
.
The
end
of
prayer
is
to
prevaile
with
God
.
Beloved
,
there
is
difference
between
the
end
and
office
of
prayer
;
the
office
of
prayer
is
to
pray
,
the
end
of
prayer
is
to
prevaile
.
There
is
many
a
man
that
doth
the
office
of
prayer
,
and
yet
never
gets
the
end
of
prayer
.
A
man
hath
never
gotten
the
end
of
his
prayers
,
till
he
hath
gotten
that
he
prayed
for
.
It
is
not
with
prayer
as
with
a
Physician
,
that
may
give
the
best
physick
under
heaven
,
and
yet
the
Patient
may
die
under
his
hands
;
and
therefore
one
gives
counsell
that
a
Physician
never
meddle
with
a
desperate
man
.
But
if
the
soule
be
an
effectuall
suitor
with
God
,
it
can
never
faile
of
its
suite
,
because
it
is
an
unsatiable
Suitor
,
that
never
leaves
his
prayer
till
it
terminates
the
end
of
it
.
I
cried
unto
the
Lord
with
my
voice
,
and
he
heard
me
out
of
his
holy
hill
.
Selah
.
Jerom
translates
it
for
ever
.
Psal.
3.
4.
never
doth
a
child
of
God
pray
,
but
he
prayeth
so
as
that
his
praier
and
Gods
eare
may
be
joyned
together
;
I
cried
unto
the
Lord
,
and
the
Lord
heard
me
:
This
also
sheweth
how
the
Prophet
cried
and
praied
,
namely
so
as
his
crying
and
Gods
hearing
were
coupled
together
.
But
some
may
object
,
How
can
a
Object
.
man
be
unsatiable
in
his
praiers
til
he
speed
?
must
a
man
be
alwaies
a
praying
?
God
calls
men
to
other
duties
of
his
worshippe
,
and
of
his
owne
particular
calling
;
after
morning
I
must
have
done
till
noone
,
after
noone
I
must
have
done
till
night
:
whether
God
heare
me
or
no
,
must
I
be
alwaies
a
praying
till
I
speed
?
then
I
should
doe
nothing
else
but
pray
;
how
then
are
we
to
continue
our
praiers
till
God
heare
us
,
and
give
the
grace
that
we
pray
for
?
to
this
I
answer
.
A
man
must
give
over
the
words
and
Answ.
times
of
prayer
for
other
duties
,
but
a
man
must
not
give
over
the
suite
of
prayer
.
A
poore
begger
comes
to
a
housekeepers
gate
and
begs
,
but
none
heares
him
;
now
he
being
a
poore
man
,
hath
something
else
to
doe
,
and
therefore
he
sits
downe
or
stands
and
knits
or
patches
,
and
then
he
begs
or
knocks
,
and
then
to
his
work
again
;
though
he
do
not
alwaies
continue
knocking
or
begging
,
yet
he
alwaies
continues
his
suite
:
O
that
my
suite
might
be
granted
me
,
or
that
I
might
have
an
almes
here
;
so
when
the
soul
is
begging
of
any
grace
,
though
it
doth
not
alwaies
continue
the
words
of
praier
,
yet
it
alwaies
continues
the
suite
of
praier
.
David
he
would
dwell
in
the
house
of
the
Lord
for
ever
.
Psal.
23.
6.
A
wicked
man
it
may
be
will
turne
into
Gods
house
and
say
a
prayer
,
&c.
but
the
Prophet
would
(
and
so
all
godly
men
must
)
dwell
there
for
ever
;
his
soule
lyeth
alwaies
at
the
throne
of
grace
begging
for
grace
.
A
wicked
man
he
prayeth
as
the
cock
croweth
;
the
cocke
crowes
and
ceaseth
,
and
crowes
again
and
ceaseth
again
;
and
thinkes
not
of
crowing
til
he
crowes
again
:
so
a
wicked
man
praies
and
ceaseth
,
prayes
and
ceaseth
againe
;
his
minde
is
never
busied
to
thinke
whether
his
prayers
speede
or
no
;
he
thinkes
it
is
good
Religion
for
him
to
pray
,
and
therefore
he
takes
that
for
granted
that
his
praiers
speede
,
though
in
very
deed
God
never
heares
his
praiers
,
nor
no
more
respects
it
,
then
he
respects
the
lowing
of
Oxen
,
or
the
gruntling
of
hoggs
:
he
is
found
in
his
prayers
as
the
wilde
Asse
in
her
months
:
Jer.
2.
The
wilde
Asse
in
●egard
of
her
swiftnesse
cannot
be
taken
but
in
her
months
,
she
hath
a
sleepy
month
,
and
all
that
while
she
is
so
sleepy
and
dumpish
that
any
man
may
take
her
;
in
her
months
you
shall
finde
her
;
so
a
wicked
man
hath
his
prayer
monthes
,
his
praier
fits
:
it
may
be
in
the
morning
,
or
in
the
evening
,
or
day
of
his
affliction
and
misery
you
shall
have
him
at
his
prayers
,
at
his
prayer
fits
then
you
shall
finde
him
at
it
,
but
otherwise
his
mind
is
about
other
matters
.
But
the
childe
of
God
what
ever
he
ailes
,
he
goes
with
his
petition
presently
to
the
throne
of
grace
,
and
there
he
never
removes
till
he
hath
it
granted
him
,
as
here
we
see
the
prayers
of
the
Church
consisting
of
many
yeares
,
yet
are
counted
but
one
suite
;
try
therefore
and
examin
whether
thy
praiers
be
unsatiable
praiers
yea
or
no
;
and
for
helpe
herein
take
these
markes
;
first
if
thy
prayers
be
unsatiable
praiers
,
then
it
is
a
begging
praier
;
thou
praiest
as
if
thou
hadst
never
praied
before
,
as
if
thou
hadst
never
begun
to
pray
,
and
thou
never
thinkest
that
thou
hast
done
any
thing
till
thou
hast
done
the
deede
.
As
a
h●ngrie
man
eates
as
if
he
had
never
eate
before
,
so
the
unsatiable
soule
praies
as
if
he
had
never
prayed
before
,
till
he
hath
obtained
that
he
hath
praied
for
;
but
a
wicked
man
he
praies
not
thus
.
Iob
speaking
of
carnal
professors
,
Iob
27.
10.
Will
he
call
upon
God
at
all
times
?
seest
thou
a
wicked
man
go
to
a
good
duty
,
go
to
praier
,
do
you
think
that
he
wil
hold
out
alwaies
?
he
will
n●ver
do
it
;
for
a
wicked
man
he
reasons
with
himself
,
I
have
called
upon
God
thus
&
thus
long
,
I
hope
I
need
not
pray
any
more
for
this
thing
,
&
so
he
gives
over
.
But
a
godly
man
he
will
be
alwaies
calling
upon
God
.
Beloved
,
there
is
a
beginning
to
an
action
,
and
a
beginning
of
an
action
;
thou
never
beginnest
to
lift
up
a
weight
till
thou
stirrest
it
from
ground
;
indeede
thou
mayst
begin
towards
the
action
by
pulling
at
it
,
by
reaching
at
it
;
but
thou
never
beginnest
the
lifting
up
of
the
weight
til
thou
stir
it
from
its
place
:
thou
mayst
give
a
pull
at
prayer
,
and
●ugge
at
a
grace
,
but
thou
hast
not
so
much
as
begun
that
duty
,
till
thou
seest
God
begin
to
hear
thee
,
till
thou
seest
the
grace
a
coming
;
therefore
the
Prophet
David
when
he
prayed
and
had
not
that
he
prayed
for
,
his
prayers
returned
into
his
owne
bosome
,
Psal.
35.
13.
there
to
lie
to
be
a
continuall
suite
unto
God
.
A
wicked
man
praies
,
and
he
leaves
his
praier
behind
him
in
his
pew
,
or
in
his
hal
,
or
chamber
;
but
a
godly
man
praies
and
his
prayer
is
in
his
heart
,
his
praier
is
not
out
til
the
grace
be
in
.
Secondly
an
unsatiable
prayer
,
it
is
evermore
a
proceeding
prayer
;
you
would
think
that
these
are
two
contraries
and
one
opposite
to
the
other
,
but
they
are
not
,
only
they
are
two
severall
things
:
as
it
is
ever
a
beginning
praier
,
because
in
his
own
thoughts
he
reckons
or
thinkes
that
he
hath
nothing
till
he
speedes
;
so
the
soule
that
is
unsatiable
in
praier
,
he
proceedes
,
he
gets
neere
to
God
,
he
gaines
somthing
,
he
windes
up
his
heart
higher
,
or
somthing
or
other
he
gets
:
As
a
child
that
seeth
the
mother
have
an
apple
in
her
hand
,
and
it
would
faine
have
it
,
it
will
come
and
pull
at
the
mothers
hand
for
it
:
now
she
lets
go
one
finger
and
yet
she
holds
it
,
and
then
he
pulls
againe
,
and
then
she
lets
goe
another
finger
and
yet
she
keepes
it
,
and
then
the
child
pulls
againe
,
and
will
never
leave
pulling
and
crying
till
it
hath
got
it
from
his
mother
:
So
a
child
of
God
seeing
all
graces
to
be
in
God
,
he
drawes
neere
to
the
throne
of
grace
begging
for
it
,
&
by
his
earnest
&
faithful
praiers
,
he
opens
the
hands
of
God
to
him
:
God
dealing
as
parents
to
their
children
,
holds
them
off
for
a
while
,
not
that
he
is
unwilling
to
give
,
but
to
make
them
more
earnest
with
God
:
to
draw
them
the
neerer
to
himselfe
;
a
wicked
man
praies
and
his
praiers
tumble
downe
upon
him
againe
;
and
his
heart
is
as
dead
as
ever
it
was
before
,
as
sensuall
as
ever
,
as
carnall
and
earthly
as
ever
,
as
hard
,
as
impenitent
and
secure
as
ever
.
A
godly
man
when
he
praies
,
though
he
have
not
gotten
the
thing
totall
that
he
desired
,
yet
he
is
neerer
God
then
he
was
before
;
his
heart
growes
every
day
better
then
other
by
his
praiers
;
he
obtaines
still
something
,
as
the
Prophet
Hoseah
speakes
of
knowledge
Hos.
6.
3.
Then
shall
we
know
,
if
we
follow
on
to
know
the
Lord
:
so
I
may
say
of
praier
,
&
of
al
other
good
duties
,
then
we
pray
if
we
proceed
on-wards
in
praier
.
A
man
may
know
and
know
,
and
yet
never
know
the
Lord
,
till
he
goe
on
in
knowledge
;
so
a
man
may
pray
and
pray
,
yet
if
he
goe
not
on-wards
in
his
praiers
,
his
praiers
are
nothing
.
A
godly
man
praies
as
a
builder
builds
;
now
a
builder
he
first
layeth
a
foundation
,
and
because
he
cannot
finish
in
one
day
,
he
comes
the
second
day
,
and
findes
the
frame
standing
that
he
made
the
first
day
,
and
then
he
adds
a
second
dayes
worke
,
and
then
he
comes
a
third
day
and
findes
his
two
former
dayes
worke
standing
;
then
he
proceeds
to
a
third
dayes
worke
,
and
makes
walls
to
it
,
and
so
he
goes
on
till
his
building
be
finished
.
So
prayer
it
is
the
building
of
the
soule
till
it
reach
up
to
heaven
;
therefore
a
godly
heart
praies
and
reacheth
higher
&
higher
in
praier
,
till
at
last
his
prayers
reach
up
to
God
.
It
is
a
signe
of
a
wicked
man
to
pray
and
to
let
his
prayers
fall
downe
againe
upon
him
.
And
here
I
appeale
to
the
consciences
of
wicked
men
,
if
it
be
not
so
with
them
;
they
pray
and
pray
,
but
their
hearts
are
as
dead
and
deceitfull
,
as
proud
and
vaine
,
as
ignorant
,
blockish
and
rebellious
,
as
if
they
had
never
praied
.
Thirdly
,
it
is
more
and
more
a
fervent
praier
;
if
a
little
praier
will
not
serve
the
turne
,
if
he
speeds
not
to
day
,
then
he
will
pray
more
earnestly
to
morrow
;
and
if
that
will
not
serve
the
turne
,
he
will
adde
more
.
As
a
man
in
winding
up
of
a
bucket
,
if
two
or
three
windings
will
not
fetch
it
up
,
he
will
winde
it
up
higher
and
higher
,
till
it
comes
up
;
for
if
he
should
onely
winde
up
once
or
twise
and
no
more
,
but
hold
it
just
at
the
same
pin
,
the
bucket
would
never
come
up
;
So
if
a
man
praies
and
praies
,
and
windes
not
up
his
heart
higher
,
but
holds
it
just
at
the
same
pegge
it
was
,
praies
in
the
same
fashion
he
did
,
grace
will
never
come
up
.
Marke
then
how
thou
prayest
,
examine
thy
heart
;
dost
thou
pray
to
day
as
yesterday
,
with
no
more
zeal
,
nor
feeling
affection
,
nor
sencible
desire
?
thou
praiest
not
unsatiably
.
No
,
thou
restrainest
thy
praying
from
growing
,
an
excellent
discription
of
an
hypocrite
,
Iob
14.
4.
though
falsly
applied
to
Job
.
Thou
restrainest
prayer
before
God
;
in
some
translations
it
is
Thou
keepest
thy
prayers
from
growing
,
thou
restrainest
thy
praiers
as
a
dwarffe
is
restrained
from
growing
,
so
thou
restrainest
thy
praiers
from
being
more
and
more
earnest
and
effectuall
and
fervent
,
unsatiable
praier
is
growing
in
zeale
and
affection
.
Fourthly
it
is
a
more
and
more
frequent
praier
,
so
that
if
twice
a
day
will
not
serve
the
turne
,
he
will
pray
three
times
a
day
.
Psal.
55.
17.
and
if
that
will
not
prevaile
,
he
will
pray
seven
times
a
day
.
Psal.
119.
164.
and
when
that
is
not
enough
,
he
will
be
even
ever
a
praying
,
hardly
broken
off
day
or
night
.
Psal.
88.
1.
he
cares
not
how
often
he
praies
;
it
may
be
that
thou
hast
been
a
suitor
for
strength
and
grace
against
corruptions
,
and
hast
put
up
many
praiers
to
the
same
purpose
:
If
now
thou
stickest
at
any
praiers
,
thy
praiers
are
not
unsatiable
;
an
unsatiable
soul
never
resteth
,
though
it
have
made
ten
thousand
praiers
,
till
it
have
gotten
the
grace
;
it
is
so
with
other
things
,
and
therefore
we
neede
not
wonder
at
it
;
when
a
man
doth
his
worke
one
day
,
he
will
do
it
another
,
and
so
on
as
long
as
he
lives
till
his
worke
be
done
;
so
must
we
doe
for
heaven
and
for
grace
.
Fifthly
it
is
ever
more
and
more
a
backt
praier
:
if
ordinary
praiers
will
not
serve
the
turne
:
a
godly
heart
will
cut
off
time
from
his
recreations
and
pleasures
,
though
in
themselves
lawfull
.
Beloved
,
it
may
be
with
thy
soule
in
its
wra●tlings
and
strivings
for
grace
and
power
against
corruptions
,
that
ordinary
praiers
will
not
satisfie
it
,
but
it
will
be
necessary
to
give
over
even
lawfull
delights
,
and
give
that
time
to
praier
;
so
a
man
will
doe
for
the
world
,
if
he
have
a
businesse
of
importance
,
that
will
bring
him
in
gaine
,
he
will
be
content
to
part
with
his
delights
,
and
recreations
,
and
pleasures
,
to
follow
after
it
;
so
a
man
must
doe
for
his
soule
,
and
if
that
be
not
enough
,
then
lay
aside
the
duties
of
thy
calling
,
to
take
time
from
that
.
If
a
man
have
two
houses
on
fire
both
together
,
the
one
his
mansion
dwelling
house
,
the
other
some
backe
roome
or
stable
,
if
he
can
,
he
will
save
both
;
but
if
he
see
that
by
spending
his
time
on
quenching
the
fire
on
the
stable
,
that
his
great
mansion
house
will
burne
downe
,
he
will
then
neglect
the
other
▪
and
let
it
burne
if
it
will
,
and
imploy
himselfe
about
his
house
;
So
when
the
soule
is
in
misery
under
the
want
of
grace
,
that
it
cannot
live
under
,
but
must
perish
eternally
if
it
have
it
not
,
then
the
soule
being
better
then
the
body
,
rather
then
that
the
soule
miscarry
,
we
will
neglect
the
body
sometime
.
And
if
this
will
not
serve
,
abstaine
from
meate
and
drinke
,
fast
it
out
;
thus
the
people
of
God
are
faine
to
doe
many
times
;
their
lust
and
corruptions
being
even
as
the
devill
himselfe
,
which
cannot
be
cast
out
but
by
praier
and
fasting
;
there
is
an
excellent
place
:
Joel
:
2.
12.
Therefore
now
turne
unto
the
Lord
with
fasting
,
weeping
and
mourning
,
rent
your
hearts
,
&c.
Therefore
now
,
now
your
sinnes
are
so
divelish
,
now
your
sinnes
are
so
deepely
rooted
in
your
soules
,
now
your
corruptions
are
come
to
be
such
plague
soares
within
you
,
doe
you
not
thinke
that
your
ordinary
repentance
,
and
ordinary
praiers
and
humiliations
will
serve
the
turne
,
but
now
backe
them
with
fasting
and
mourning
.
Here
now
thou
mayst
examine
thy
soule
whether
it
have
praied
effectually
,
unsatiably
yea
or
no
;
hath
it
ever
a
begging
praier
,
that
thou
praiest
as
if
thou
hadst
never
praied
before
?
is
it
evermore
a
proceeding
praier
,
that
thou
doest
every
day
draw
neerer
to
God
then
other
?
is
it
more
and
more
a
backt
praier
,
a
fervent
and
frequent
praier
?
hast
thou
taken
from
thy
recreations
,
from
thy
calling
to
give
to
it
▪
yea
from
thy
belly
and
backe
,
and
used
all
meanes
for
a
prevailing
with
God
?
then
are
thy
praiers
effectuall
and
unsatiable
.
This
then
condemnes
the
praiers
of
most
Use
.
men
in
the
world
,
they
pray
and
pray
for
grace
,
and
their
praiers
come
to
an
end
,
and
cease
before
they
have
it
;
the
angrie
fretchard
praies
for
patience
and
meeknesse
and
yet
sets
downe
without
it
;
the
covetous
worldling
praies
to
be
weaned
from
the
world
,
and
his
praiers
are
done
before
he
is
so
;
so
the
lukewarmeling
deadhearted
and
vaine-thoughted
professor
praies
for
better
thoughts
,
for
more
zeale
,
and
yet
comes
to
his
be
it
so
before
he
have
it
▪
and
so
every
wicked
man
praies
,
and
he
is
come
to
his
Amen
before
the
grace
is
given
;
let
all
such
men
know
that
such
praiers
first
they
are
endlesse
,
secondly
they
are
fruitlesse
.
First
they
are
endlesse
:
The
Philosopher
said
that
that
for
which
a
thing
is
,
that
is
the
end
of
the
thing
:
now
praier
is
for
the
speeding
with
God
:
and
therefore
he
whose
praiers
speed
not
with
God
,
his
praiers
are
endlesse
:
thou
hast
praied
against
thy
pride
,
but
art
as
proude
still
:
thou
hast
praied
against
thy
choler
and
art
as
teachy
still
:
thou
hast
praied
against
earthlines
and
worldlines
,
and
art
earthly
and
worldly
still
:
thou
hast
praied
against
security
and
deadnes
of
heart
,
and
lukewarmenesse
in
Gods
service
,
and
art
lukewarm
,
dead
hearted
and
secure
still
:
to
what
end
are
all
thy
praiers
,
when
thou
enjoyest
not
the
end
of
thy
praiers
?
to
what
end
is
plowing
of
thy
ground
if
it
be
not
fallow
?
when
thy
plowing
is
done
,
to
what
end
is
the
worke
of
thy
servant
,
if
thy
businesse
be
not
done
,
and
dispatched
when
all
is
done
?
As
good
never
pray
as
pray
to
no
end
,
as
good
that
thou
never
hadst
begun
to
pray
,
as
to
cease
,
and
to
give
over
thy
praiers
before
thou
hast
obtained
the
grace
thou
prayest
for
:
The
prayers
of
the
wicked
are
an
abomination
unto
the
Lord
,
but
the
prayer
of
the
upright
is
his
delight
:
Prov.
15.
8.
that
is
,
the
praiers
of
a
wicked
man
that
continues
in
his
wickednesse
,
when
his
praiers
are
done
,
his
praiers
are
an
abomination
to
the
Lord
:
but
the
praiers
of
the
upright
though
he
were
before
he
praied
never
so
wicked
,
yet
if
it
be
the
praier
of
an
upright
and
godly
man
,
when
his
praiers
are
done
,
that
his
praiers
rid
him
of
his
sin
,
and
make
him
an
upright
man
,
his
praiers
are
Gods
delight
.
Beloved
,
many
pray
against
distrust
in
Gods
providence
,
Infidelity
in
Gods
promises
,
Impatiency
under
Gods
corrections
,
&c.
and
yet
have
never
the
more
trust
and
affiance
in
God
,
never
the
more
patience
under
the
hand
of
God
,
all
these
praiers
are
endlesse
.
Secondly
,
thy
praiers
are
fruitlesse
:
to
what
purpose
is
a
beggers
begging
of
an
almes
?
if
he
be
gone
before
the
almes
be
bestowed
,
his
begging
is
fruitlesse
;
so
all
thy
praiers
are
lost
,
if
thou
art
gone
from
the
Throne
of
grace
,
before
grace
is
given
thee
:
for
if
such
a
praier
be
endlesse
,
then
is
it
also
fruitlesse
:
it
will
never
do
thee
any
good
.
what
is
a
fruitlesse
tree
good
for
,
but
to
be
cut
down
?
what
is
a
fruitlesse
Vine
good
for
,
but
to
be
burned
?
So
all
thy
praiers
are
lost
,
all
thy
beginnings
of
grace
are
lost
.
we
know
saith
the
man
that
was
borne
blind
,
John
9.
that
God
heareth
not
sinners
,
we
know
it
:
Why
may
some
say
,
how
do
you
know
that
God
heares
not
sinners
?
why
,
we
know
it
by
ezperience
,
by
examples
.
A
drunkard
prayeth
to
God
to
cure
him
of
his
drunkennes
,
&
yet
he
doth
not
leave
his
ill
company
;
all
the
world
may
see
that
God
hears
not
the
drunkards
praier
because
he
cures
him
not
,
but
lets
him
go
on
in
his
sin
;
and
so
for
all
other
sins
:
seest
thou
a
man
goe
on
in
his
sinnes
?
thou
mayest
see
that
God
heareth
not
his
praiers
.
if
a
man
should
be
sicke
on
his
death
bed
,
and
send
for
the
Physicians
and
Apothecaries
in
the
Country
,
and
send
for
his
Father
,
Mother
,
and
for
all
his
friends
to
come
to
him
to
minister
to
him
:
yet
I
know
he
is
not
cured
by
them
so
long
as
I
see
his
deadly
disease
remaines
upon
him
;
so
if
I
see
a
mans
pride
,
hypocrisie
,
security
,
deadnesse
of
heart
,
his
lust
,
anger
,
&c.
lie
upon
him
:
notwithstanding
all
his
praiers
,
I
know
God
heares
not
his
praiers
;
he
prayes
to
be
cleansed
from
his
sinnes
,
and
to
be
purged
from
his
lust
,
and
to
be
redeemed
from
his
vaine
conversation
:
if
now
God
let
his
sinnes
continue
in
him
,
and
lets
him
goe
on
in
them
,
we
see
plainely
God
heares
not
him
.
O
what
a
pittifull
and
miserable
case
are
such
men
in
,
that
pray
and
pray
,
and
yet
all
their
praiers
are
endlesse
and
fruitlesse
!
is
not
that
man
in
a
pittifull
case
,
that
all
physick
,
all
cost
and
charges
is
lost
upon
him
;
when
his
eating
and
drinking
,
his
sleeping
,
and
winding
and
turning
from
this
side
to
that
side
do
him
no
good
;
do
we
not
say
of
him
that
he
is
dead
man
?
so
if
a
mans
praiers
and
supplications
to
God
be
endlesse
and
fruitlesse
:
that
man
must
needs
be
a
dead
and
a
damned
man
so
long
as
he
goeth
on
in
that
case
.
Now
we
come
to
the
second
part
of
the
Text
,
the
sensiblenesse
of
the
godly
soule
.
whether
it
speed
or
no
,
the
soule
that
praies
aright
,
that
praies
unsatiably
:
it
is
able
to
say
the
Lord
doth
heare
me
,
the
Lord
doth
grant
me
the
thing
that
I
praied
to
him
for
;
Thus
saith
Jonah
,
I
cried
unto
the
Lord
and
he
heard
me
;
out
of
the
belly
of
Hell
cryed
I
,
and
thou
heardst
my
voice
,
Jonah
2.
2.
How
could
Jonah
say
God
heard
his
voice
,
if
he
had
not
known
it
?
therefore
he
knew
it
.
But
against
this
some
may
object
,
How
can
this
be
?
how
can
the
soule
Obje●●●
know
that
God
heares
it
?
we
have
no
Angels
,
nor
voices
from
Heaven
now
to
tell
men
,
as
the
Angel
told
Cornelius
that
his
praiers
were
accepted
,
and
come
up
before
God
;
or
to
say
as
Christ
to
the
woman
in
the
Gospell
,
Be
of
good
comfort
,
thy
sins
are
forgiven
thee
;
I
know
God
heares
me
with
his
All-hearing
eare
,
and
therefore
I
have
a
good
beliefe
in
God
:
but
how
shall
I
know
that
God
heares
my
praiers
in
mercy
,
so
as
to
grant
that
I
pray
for
?
There
be
fixe
wayes
to
know
whether
Answ.
the
soule
shall
speed
in
prayer
,
yea
or
no.
The
first
is
,
the
having
of
a
Spirit
of
further
and
further
praying
.
When
God
gives
the
soule
a
further
and
further
ability
to
pray
,
when
God
opens
a
way
for
the
soule
to
the
Throne
of
grace
,
and
gives
him
a
free
accesse
to
the
gate
of
mercy
,
and
a
spirit
to
hold
out
in
prayer
:
It
is
a
signe
that
God
meanes
to
hear
it
.
When
a
Petitioner
hath
accesse
to
the
King
,
and
presents
his
Petition
,
If
the
King
imbolden
him
in
his
speech
,
and
let
him
speak
all
that
he
would
speak
,
it
is
a
signe
that
the
King
meanes
to
grant
that
man
his
petition
,
because
otherwise
the
King
would
never
have
endured
to
have
heard
him
so
long
,
but
would
have
commanded
him
to
be
gone
.
So
it
is
with
the
soule
at
the
Throne
of
grace
;
if
it
come
with
a
petition
and
prayer
to
God
;
if
God
dispatch
the
soule
out
of
his
presence
,
so
that
the
soul
hath
no
heart
to
pray
,
nor
to
continue
its
suite
;
but
praies
deadly
and
dully
,
and
is
glad
when
he
hath
said
his
prayers
,
and
hath
done
:
it
is
a
fearefull
signe
that
God
never
means
to
heare
that
mans
prayers
:
but
if
thou
praiest
and
praiest
,
and
hast
not
done
in
thy
praiers
,
but
God
by
casting
in
a
spirit
of
prayer
and
zeale
,
and
fervency
in
prayer
,
imboldens
thy
heart
in
its
petitions
,
it
is
a
signe
that
God
will
heare
thee
,
and
grant
thee
thy
prayers
.
Blessed
be
God
saith
the
Prophet
,
that
hath
not
turned
away
my
prayer
,
nor
his
mercy
from
me
;
How
could
the
Prophet
say
that
the
Lord
did
not
turne
away
his
mercy
from
him
?
How
!
because
he
turned
not
away
his
prayer
from
him
.
Many
Expositors
expound
it
of
not
turning
away
his
prayer
from
his
heart
;
as
if
he
should
say
,
Lord
,
thou
continuest
my
heart
to
pray
,
thou
hast
not
taken
away
my
prayer
from
my
heart
;
therefore
I
know
that
thou
continuest
thy
mercy
unto
me
.
Secondly
,
the
preparednesse
of
the
heart
to
pray
,
is
a
signe
that
God
means
to
heare
.
When
the
Merchant
stretcheth
his
bagge
wider
and
wider
,
it
is
a
signe
that
he
means
to
put
something
in
it
:
so
when
God
opens
the
heart
of
a
poore
soule
,
it
is
a
signe
that
he
means
to
fill
it
;
when
God
prepares
the
soule
with
more
hunger
and
thirst
after
grace
,
with
more
longings
and
breathings
:
it
is
a
signe
that
God
hath
already
prepared
his
eare
to
heare
that
prayer
;
it
is
a
signe
that
heart
shall
speed
with
God
in
prayer
:
Psal.
10.
17.
Lord
thou
hast
heard
the
desire
of
the
humble
,
thou
wilt
prepare
their
heart
,
thou
wilt
cause
thine
eare
to
heare
.
First
,
God
prepares
the
heart
to
pray
,
and
then
he
bows
his
eare
to
heare
.
Examine
thy
soule
then
;
art
thou
more
and
more
prepared
to
pray
?
hath-God
spoken
with
a
powerfull
voice
to
thy
soule
to
open
it selfe
wide
?
it
is
a
signe
that
God
meanes
to
fill
thy
soul
with
his
graces
.
But
if
thou
canst
rush
into
Gods
presence
,
and
leave
thy
preparednesse
behind
thee
;
leavest
thy
soule
and
thy
thoughts
,
and
thy
affections
behinde
thee
;
and
comest
with
a
straightned
heart
in
thy
deadnesse
and
lukewarmenesse
;
this
is
a
fearefull
signe
that
God
will
not
heare
thee
.
Thirdly
,
Gods
gracious
looke
,
is
a
signe
that
he
will
heare
thee
:
for
sometimes
(
beloved
)
God
answers
his
people
by
a
cast
of
his
countenance
,
with
a
gratious
smile
of
his
face
.
Psal.
22.
24.
he
hath
not
despised
nor
abhorred
the
affliction
of
the
afflicted
,
neither
hath
he
hid
his
face
from
him
,
but
when
he
cryed
unto
him
he
heard
.
Hereby
was
the
Prophet
able
to
know
that
God
did
heare
his
prayer
,
because
he
did
not
hide
his
face
from
him
;
when
his
poore
soule
saw
God
smile
on
him
,
and
set
a
favourable
eye
upon
him
,
this
made
him
say
that
God
heard
his
cry
.
This
is
a
riddle
to
the
world
.
If
you
should
aske
the
men
of
the
world
what
the
meaning
of
Gods
gracious
countenance
is
,
or
what
they
see
of
it
▪
alas
,
they
can
say
nothing
of
it
;
they
know
not
what
it
meanes
;
onely
the
godly
man
understandeth
,
Psal.
34.
15.
The
eyes
of
the
Lord
are
upon
the
righteous
,
and
his
eares
are
open
unto
their
cry
;
These
two
goe
together
,
their
prayers
enter
into
Gods
eares
,
and
they
know
it
;
why
?
because
they
see
it
in
his
countenance
upon
them
,
as
a
Petitioner
may
read
his
speeding
with
the
King
by
his
countenance
towards
him
;
so
a
poore
soul
may
see
how
prayers
prevaile
by
Gods
countenance
and
look
upon
him
.
If
thou
then
art
a
stranger
to
Gods
countenance
,
if
God
never
admitted
thee
into
his
presence
to
see
his
face
and
countenance
;
it
is
a
signe
that
God
little
regards
thy
prayers
,
and
hath
no
minde
to
hea●●
thee
.
A
wicked
man
is
like
a
varlet
that
stands
without
dores
and
begges
an
almes
,
but
is
not
suffered
to
goe
into
the
Gentlemans
presence
,
and
therefore
knowes
not
how
he
speeds
,
whether
the
Gentleman
will
give
him
an
almes
,
or
whether
he
be
providing
a
cudgell
to
beat
him
away
:
so
a
wicked
man
prayes
and
puts
up
his
petitions
to
God
,
but
he
is
not
able
to
come
before
God
:
he
cannot
see
whether
God
looke
as
if
he
meant
to
heare
his
prayers
,
yea
or
no
;
he
knows
not
but
that
God
may
be
providing
a
curse
and
plague
for
him
in
stead
of
a
blessing
.
But
a
child
of
God
comes
within
the
list
of
Gods
countenance
;
he
can
tell
when
God
smiles
on
him
:
and
when
he
takes
another
looke
:
he
is
able
to
come
into
Gods
presence
,
Job
13.
16.
He
also
(
saith
Job
)
shall
be
my
salvation
:
for
an
hypocrite
shall
not
come
before
him
.
A
strange
verse
.
Job
saith
,
God
is
his
salvation
:
and
he
gives
this
reason
why
he
was
able
to
say
so
:
for
an
hypocrite
shall
not
come
before
him
.
One
would
think
that
this
were
no
reason
:
but
yet
it
is
an
undeniable
reason
,
as
if
Job
had
said
,
I
come
into
his
presence
,
and
he
lookes
like
a
Saviour
,
a
Redeemer
upon
me
;
but
an
hypocrite
shall
not
come
before
him
:
he
stands
like
a
rogue
and
begs
without
the
gate
.
Indeed
a
wicked
man
comes
into
Gods
presence
,
in
regard
of
Gods
Omnipresence
:
but
this
is
not
enough
:
thy
Oxe
,
and
thine
Asse
stands
in
Gods
presence
:
yea
so
,
the
very
Devils
themselves
are
in
Gods
presence
.
But
if
thou
come
not
into
Gods
presence
of
grace
,
if
God
doe
not
admit
thy
soule
into
the
list
of
his
Throne
:
it
is
a
signe
that
God
heares
thee
not
.
Men
should
therefore
examine
their
consciences
,
what
face
or
presence
of
God
they
come
into
or
see
:
when
they
pray
in
their
prayers
,
whether
they
come
before
God
,
yea
or
no.
Beloved
,
no
wicked
man
under
heaven
can
come
before
God
:
this
is
made
the
marke
of
a
godly
man
onely
,
Psal.
140.
13.
The
upright
shall
dwell
in
thy
presence
,
(
marke
here
)
dwelling
in
Gods
presence
is
onely
determined
to
the
righteous
:
the
upright
shall
dwell
in
thy
presence
:
And
here
I
appeale
againe
to
the
hearts
and
consciences
of
wicked
men
,
what
presence
of
God
doe
they
finde
in
their
prayers
?
they
see
their
Pews
,
and
the
walls
or
hangings
,
&c.
before
them
:
they
see
the
heavens
and
the
clouds
above
them
:
they
are
like
rogues
that
know
nothing
within
dores
.
Doe
they
see
Gods
presence
and
countenance
?
no
:
it
is
the
upright
man
onely
that
dwels
in
Gods
presence
:
He
sees
how
God
lookes
on
him
,
how
his
face
smiles
on
him
:
and
therefore
,
it
is
not
a
wicked
mans
coming
to
Church
,
and
falling
on
his
knees
,
and
uttering
the
words
of
prayer
that
is
a
coming
into
Gods
presence
:
then
,
this
would
be
a
false
saying
of
the
Prophet
.
For
a
wicked
man
may
go
to
Church
and
fall
upon
his
knees
,
&c.
but
never
come
before
God
.
This
presence
,
is
,
to
see
the
face
of
God
.
Fourthly
the
conscience
of
a
man
doth
answere
him
whether
God
heare
him
yea
or
no.
As
it
was
with
the
high
Preist
,
whensoever
the
high
Preist
came
into
Gods
presence
to
inquire
of
him
,
though
God
did
not
appeare
visibly
unto
him
,
yet
he
might
reade
Gods
answer
in
his
Vrim
and
Thummim
;
he
might
there
know
Gods
minde
:
so
a
mans
conscience
is
his
Urim
and
Thummim
.
When
he
comes
before
God
,
his
own
cons●ience
gives
him
an
inckling
whether
he
speede
or
no
▪
1
Ioh.
3.
20
,
21.
If
our
hearts
condemne
us
,
God
is
greater
then
our
hearts
&
knoweth
al
things
.
Belived
,
if
our
hearts
condemne
us
not
,
then
have
we
confidence
towards
God
.
If
a
mans
conscience
tell
a
man
that
his
praiers
are
rotten
,
that
his
humiliation
is
rotten
,
that
his
heart
is
not
upright
,
that
yet
he
is
not
purged
from
his
sinnes
,
that
his
seeking
of
God
is
fained
and
hypocritical
;
it
is
the
very
voice
of
God
in
his
soule
:
and
if
our
consciences
condemne
us
,
God
(
saith
the
Apostle
)
is
greater
then
our
consciences
.
There
no
is
condemnation
to
them
which
are
in
Christ
Jesus
.
Rom.
8.
1.
as
if
he
should
say
,
those
that
are
in
Christ
,
God
doth
not
condemne
them
they
have
not
that
condemnation
:
nay
their
owne
conscience
doth
not
condemn
them
:
so
that
,
that
man
whom
any
condemnation
either
from
God
,
or
from
his
owne
conscience
,
condemnes
,
that
man
is
not
in
Christ
;
being
not
in
Christ
,
he
can
never
be
heard
.
Indeede
,
a
mans
conscience
may
be
misinformed
by
Satan
under
a
temptation
;
as
you
may
see
in
the
verse
before
my
text
:
Thou
hast
heard
my
voyce
:
stop
not
thine
eare
from
my
cry
.
Here
the
Church
being
examined
,
their
consciences
told
them
they
were
heard
in
their
pra●ers
:
but
being
under
a
temptation
,
their
consciences
were
afraide
that
God
heard
not
.
So
many
a
poore
soule
:
examine
it
,
and
it
cannot
deny
but
that
these
and
these
tokens
of
grace
and
fruites
of
Gods
Spirit
are
in
it
;
yet
their
consciences
are
afraide
that
the
Lord
will
not
give
them
these
and
these
other
graces
that
they
want
:
that
the
Lord
will
not
heare
them
for
such
and
such
blessings
.
I
meane
not
neither
a
truce
of
conscience
:
for
there
may
be
a
truce
of
conscience
in
wicked
men
.
A
truce
may
be
betweene
mortall
enemies
:
but
no
peace
but
amongst
freinds
.
Wicked
mens
consciences
are
like
the
Lion
,
1.
Kings
13.
who
when
he
had
killed
the
Prophet
,
stood
by
the
Corps
,
and
by
the
Asse
,
and
did
not
eate
the
body
,
nor
teare
the
Asse
;
so
a
wicked
mans
conscience
,
it
is
as
the
divells
band-dogge
or
roaring
Lion
:
till
it
hath
slaine
the
sinner
,
it
stands
stone-still
,
and
seemes
neither
to
meddle
or
make
with
him
,
but
lies
as
seared
or
dead
in
him
.
I
meane
not
this
conscience
.
But
when
God
hath
sprinkled
the
conscience
with
the
bloud
of
Christ
,
and
made
the
conscience
pure
:
this
is
a
signe
that
God
heares
his
praier
.
I
meane
not
the
stammering
of
conscience
,
when
it
is
dazelled
,
or
overwhelmed
:
but
when
it
speaks
down
right
as
it
meanes
.
A
godly
mans
conscience
sometimes
may
judge
otherwise
then
the
thing
is
.
But
,
examine
what
thy
conscience
tells
thee
in
sober
sadnesse
,
deliberately
,
convincingly
,
:
and
then
,
know
that
the
Lord
tels
thee
.
If
thy
conscience
saies
peremptorily
that
thy
heart
and
waies
are
rotten
,
and
unsound
;
then
know
that
the
Lord
tells
thee
so
,
and
that
the
Lord
sayeth
so
to
thy
soule
.
Fifthly
the
getting
of
that
grace
that
a
man
prayes
for
,
is
a
signe
that
God
heares
his
praiers
.
But
this
is
not
a
true
signe
alwaies
but
with
distinction
.
When
the
grace
given
,
and
the
good
will
of
God
the
giver
,
cannot
be
severed
:
then
it
is
a
true
signe
.
But
when
the
gift
and
the
good
will
of
the
giver
may
be
severed
,
then
it
is
not
a
true
signe
.
Thou
maiest
pray
unto
God
,
and
God
may
give
thee
many
temporall
blessings
,
and
many
common
graces
of
his
Spirit
;
God
may
give
thee
good
parts
,
a
good
memory
:
he
may
give
thee
a
good
measure
of
knowledge
and
understanding
,
even
in
divers
things
;
he
may
give
thee
some
kinde
of
humility
,
chastity
,
civility
:
thou
maiest
be
of
a
loving
and
flexible
disposition
:
so
he
may
give
thee
a
good
estate
in
the
world
,
houses
,
lands
,
wife
and
children
&c.
God
may
give
thee
all
these
,
and
yet
hate
thee
,
and
never
heare
one
praier
thou
makest
;
thou
maist
pray
for
a
thousand
blessings
,
and
have
them
:
and
yet
never
be
heard
,
so
long
as
the
good
will
of
the
giver
is
severed
from
them
;
all
outward
blessings
and
common
graces
may
be
severed
from
Gods
good
pleasure
to
a
man
.
Therefore
in
temporall
blessings
,
or
in
common
graces
,
if
thou
wouldst
know
whether
God
heare
thee
or
no
:
know
whether
God
hath
given
thee
a
sanctified
use
of
them
or
no.
If
God
hath
given
thee
many
common
graces
,
or
temporall
blessings
,
and
a
heart
to
use
them
to
his
Glory
;
then
every
blessing
thou
hast
(
there
is
not
a
droppe
of
drinke
,
nor
a
bit
of
bread
that
thou
hast
,
but
)
it
is
a
signe
of
Gods
everlasting
love
to
thee
.
Why
?
because
this
,
and
the
good
will
of
the
giver
can
never
be
severed
.
But
on
the
contrary
,
if
a
man
have
not
a
sanctified
use
of
that
he
hath
,
then
it
is
the
greatest
severity
of
God
,
and
the
most
eminent
plague
and
curse
of
God
upon
the
soule
to
give
it
;
for
a
mans
parts
may
be
his
b●ne
,
his
civility
may
be
his
curse
,
and
meanes
of
the
finall
hardnesse
and
impenitencie
of
his
heart
.
Sixthly
faith
;
if
a
man
have
faith
given
him
to
beleive
,
it
is
a
signe
that
God
heares
him
;
be
it
to
thee
(
saith
Christ
to
the
man
in
the
Gospell
)
according
to
thy
faith
;
so
goe
thou
to
God
,
and
be
it
to
thee
as
thou
beleevest
.
Dost
thou
pray
for
grace
?
according
as
thou
beleevest
,
so
shalt
thou
receive
.
I
have
no
signe
that
God
will
heare
me
;
Object
.
I
have
so
many
corruptions
of
my
heart
against
me
,
and
so
many
threatnings
of
Gods
frownes
against
me
;
I
have
no
signe
that
God
will
heare
me
.
Wouldst
thou
have
a
signe
?
An
evill
and
Answ.
an
adulterous
generation
seeketh
a
signe
:
this
is
a
tempting
faith
,
to
seeke
for
signes
to
believe
.
Thomas
,
said
Christ
,
Joh.
20.
29.
because
thou
hast
seen
me
,
thou
hast
believed
:
blessed
are
they
that
have
not
seene
and
yet
believe
.
That
man
that
believes
bacause
he
feels
griefe
in
his
heart
,
teares
in
his
eyes
,
groans
in
his
spirit
,
because
he
prayes
long
and
earnestly
,
and
sweats
in
his
praier
,
or
mourns
in
his
humiliation
,
I
suspect
his
humiliation
,
his
teares
,
his
griefe
,
his
praiers
,
and
all
that
he
hath
.
Why
?
these
are
good
signes
of
faith
:
but
rotten
grounds
of
faith
:
the
Word
and
promise
of
God
must
be
thy
ground
.
But
against
this
the
soul
may
object
,
That
every
Promise
runnes
with
a
Condition
:
Object
.
and
therefore
if
I
have
not
the
condition
,
how
can
I
beleeve
the
promise
God
hath
promised
?
Blessed
are
they
that
hunger
and
thirst
after
righteousnesse
,
for
they
shall
be
satisfied
.
There
is
a
Promise
of
filling
,
but
it
is
with
a
condition
of
hungering
.
Blessed
are
the
meek
,
for
they
shall
inherit
the
earth
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
,
&c.
If
I
have
not
the
Condition
annexed
to
the
Promise
,
how
dare
or
how
can
I
believe
the
Promise
?
The
Condition
is
not
the
way
to
get
the
Answ.
Promise
;
the
Promise
is
the
ground
of
faith
,
and
the
way
to
get
the
condition
;
because
the
promise
is
the
Motive
cause
that
moves
the
soule
to
get
the
condition
.
Now
,
the
Mover
must
be
before
the
Moved
;
then
if
beliefe
of
the
Promise
move
thy
soule
to
get
the
condition
of
the
promise
,
then
beliefe
of
the
promise
must
be
before
that
the
soule
can
keepe
the
condition
of
the
promise
.
Saul
made
a
promise
to
David
,
1
Sam.
18.
that
he
should
be
his
sonne
in
law
in
one
of
his
two
daughters
,
upon
condition
that
he
should
give
him
an
hundred
foreskins
of
the
Philistims
.
Now
,
David
did
first
believe
the
promise
;
and
thereby
he
was
allured
to
fight
valiantly
,
to
keepe
the
condition
,
to
get
a
hundred
fore-skins
of
the
Philistims
.
So
Psal.
116.
I
believed
and
therefore
did
I
speake
.
He
beleeved
Gods
promise
,
and
then
he
spake
with
condition
.
So
,
we
believe
saith
the
Apostle
,
and
therefore
doe
we
speake
.
First
,
the
soule
beleeves
;
and
then
every
action
of
a
Christian
wherin
it
moves
to
the
keeping
of
the
condition
,
springs
from
this
root
;
nay
beloved
,
a
man
cannot
keep
any
condition
in
the
Bible
without
faith
;
he
must
believe
.
Secondly
,
faith
is
the
inabling
cause
to
keep
the
condition
.
Dost
thou
thinke
to
get
weeping
,
mourning
,
and
humiliation
for
thy
sinnes
,
and
then
thereby
to
get
the
promise
to
thy selfe
?
then
thou
goest
in
thy
owne
strength
;
and
then
,
in
Gods
account
,
thou
dost
just
nothing
,
John
15.
5.
Without
me
ye
can
doe
nothing
,
saith
Christ
;
therefore
first
lay
hold
on
me
,
beleeve
in
me
,
abide
in
me
.
What!
doe
you
first
think
to
pray
,
to
mourne
,
to
lament
and
bewaile
your
sinnes
,
to
do
this
and
that
in
turning
your selves
,
and
sanctifying
of
your selves
?
Indeed
you
may
fumble
about
these
things
:
but
you
can
never
do
any
of
them
in
deed
and
to
the
purpose
:
without
me
ye
can
doe
nothing
.
I
had
fainted
saith
the
Prophet
,
unlesse
I
had
beleeved
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
living
,
Psal.
27.
13.
where
we
may
see
three
things
.
First
,
the
Promise
that
he
should
see
the
goodnesse
of
the
Lord
:
otherwise
he
could
not
have
beleeved
.
Secondly
,
the
Condition
:
if
he
doe
not
f●i●●
.
Thirdly
,
the
method
the
Prophet
went
by
.
First
,
he
beleeved
to
see
the
goodnesse
of
the
Lord
.
As
if
he
had
said
,
if
he
had
not
first
laid
hold
on
the
Promise
,
if
I
had
not
beleeved
to
have
seen
the
goodnesse
of
the
Lord
in
the
Land
of
the
living
,
I
had
fainted
.
Beloved
,
it
is
true
that
the
keeping
of
the
Condition
,
is
before
the
fruition
of
the
Promise
:
but
not
before
beleeving
the
Promise
▪
because
the
doing
of
the
Condition
is
effected
by
beleeving
the
Promise
.
This
is
the
cause
that
many
fumble
about
grace
,
but
never
get
it
:
they
are
ever
repenting
,
but
never
repent
:
ever
learning
,
but
never
learne
the
knowledge
of
the
truth
everlasting
:
ever
striving
,
but
never
get
power
over
their
corruptions
,
&c.
because
they
fumble
about
it
in
their
own
strength
;
and
take
it
not
in
the
right
method
.
Let
the
soule
come
with
faith
in
Christ
,
and
believe
it
shall
speed
and
have
grace
,
and
power
from
Christ
his
grace
,
and
from
Christs
power
:
and
then
it
shall
speed
;
Christ
hath
promised
(
John
16.
)
that
whatsoever
we
aske
the
Father
in
his
name
,
he
will
give
it
us
.
Christ
(
beloved
)
is
an
excellent
Surety
.
Indeed
,
our
credit
is
crackt
in
Heaven
:
we
may
thinke
to
goe
and
fetch
this
and
that
grace
in
our
owne
names
,
and
misse
of
it
:
as
the
servant
may
goe
to
the
Merchant
for
wares
in
his
owne
name
,
but
the
Merchant
will
not
deliver
them
to
him
in
his
own
name
,
unlesse
he
come
in
his
Masters
name
and
bring
a
ticket
from
him
:
and
then
when
the
servant
sheweth
his
Masters
ticket
,
the
Merchant
will
deliver
him
what
wares
he
asketh
for
in
his
Masters
name
.
So
when
a
soule
goeth
to
the
Throne
of
grace
with
a
ticket
from
Christ
;
if
he
can
say
Lord
,
it
is
for
the
honour
of
Christ
:
I
come
for
grace
and
holinesse
,
and
strength
against
my
corruptions
:
Lord
,
here
is
a
ticket
from
Christ
:
most
certainly
,
he
shall
speed
.
But
,
men
must
take
heed
that
they
foyst
not
the
name
of
Christ
:
that
they
foyst
not
a
ticket
to
say
that
Christ
sent
them
,
when
it
is
their
own
selfe-love
,
and
their
owne
lust
that
sends
them
;
it
is
not
enough
to
pray
and
at
the
end
to
say
through
Christ
our
Lord
,
Amen
.
No
:
for
this
may
be
a
meere
foysting
of
the
Name
of
Christ
.
But
,
canst
thou
pray
and
shew
that
Christ
sent
thee
,
and
say
as
the
servant
,
I
come
from
my
Master
,
and
he
sent
me
?
Lord
,
it
is
for
Christ
that
I
come
:
it
is
not
to
satisfie
my
owne
lust
,
nor
to
ease
and
deliver
me
from
the
galls
of
my
conscience
,
nor
to
free
me
from
hell
;
but
for
Christ
;
Lord
,
I
begge
grace
and
holinesse
,
that
I
may
have
power
to
glorifie
Christ
.
It
is
for
the
honour
of
my
Lord
Christ
that
I
come
.
When
the
soul
comes
thus
in
Christs
name
,
beleeving
it
shall
speed
,
then
his
prayer
shall
prevaile
.
Whatsoever
(
saith
Christ
)
ye
shall
aske
the
Father
in
my
Name
,
he
will
give
it
you
.
We
come
now
to
the
third
and
last
part
of
our
Text
:
to
wit
,
the
supplies
they
had
against
danger
and
discouragements
.
The
Lord
upheld
their
hearts
from
being
dismayed
in
prayer
;
thou
saidst
feare
not
.
There
be
two
things
that
do
much
hurt
in
prayer
.
First
,
groundlesse
incouragements
.
Secondly
,
needlesse
discouragements
.
First
,
I
say
,
groundlesse
incouragements
;
and
these
the
wicked
are
most
subject
to
especially
,
who
because
they
pray
,
heare
the
Word
,
and
performe
many
duties
of
religion
;
therefore
they
incourage
themselves
in
the
goodnesse
of
their
estates
,
judgeing
themselves
happy
,
though
notwithstanding
they
go
on
and
continue
in
the
hardnesse
of
their
hearts
and
rebellions
against
God
.
We
have
abundance
of
sayings
amongst
us
,
that
if
they
were
examined
would
prove
false
and
unsound
;
As
,
that
the
vipers
die
when
they
bring
forth
their
young
;
for
(
say
they
)
the
young
eate
out
the
old
ones
bowels
;
that
beares
shape
all
their
young
by
licking
of
them
;
that
the
Swanne
singeth
sweetest
at
her
death
;
that
the
Adamant
stone
is
softned
by
Goats
blood
,
&c.
These
things
are
not
so
,
as
may
be
shewn
out
of
ancient
Writers
.
So
,
beloved
,
there
are
abundance
of
sayings
,
that
goe
up
and
down
amongst
men
concerning
Divinity
,
which
if
they
were
examined
,
will
prove
to
be
rotten
sayings
;
as
,
he
that
made
them
,
will
save
them
.
It
is
not
so
,
saith
the
Prophet
,
Esal
.
27.
11.
He
that
made
them
,
will
not
have
mercy
on
them
,
and
he
that
formed
them
,
will
not
pitty
them
.
It
is
commonly
beleeved
,
if
men
come
to
Church
,
heare
the
Word
,
and
call
upon
God
,
that
then
presently
they
are
good
Christians
.
Beloved
,
it
is
not
so
,
Matth.
7.
21.
Not
every
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
Heaven
.
Men
are
ready
when
they
can
but
call
Lord
have
mercy
on
me
;
O
sweet
Saviour
,
pitty
me
,
most
mercifull
Lord
Jesus
,
have
compassion
on
me
:
if
they
can
pray
in
their
families
,
and
pray
at
Church
,
&c.
to
think
,
now
,
all
is
well
with
them
,
and
Christ
cannot
but
save
them
,
and
give
them
the
Kingdome
of
Heaven
:
but
our
Saviour
puts
a
not
upon
it
,
and
saith
,
not
every
one
that
saith
Lord
,
Lord
:
it
is
not
a
Lord
,
a
Lording
of
Christ
with
the
tongne
onely
:
it
is
not
a
taking
up
of
an
outward
profession
of
Christ
only
,
that
is
sufficient
for
a
man
that
shall
inherit
the
Kingdome
of
Heaven
:
no
saith
Christ
:
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
But
,
of
this
by
the
by
.
Secondly
,
there
are
needlesse
discouragements
which
doe
much
hurt
in
prayer
.
Needlesse
discouragements
doe
much
hurt
to
many
a
poore
soule
,
that
hath
forcible
wouldings
,
and
wracked
desires
after
grace
and
holinesse
,
and
yet
is
held
by
discouragements
:
yea
,
many
a
Christian
heart
lieth
a
long
time
under
it
wrastling
and
striving
under
its
wants
,
and
yet
,
kept
out
from
grace
,
and
from
growing
in
grace
,
because
of
discouragements
:
yea
the
best
and
strongest
of
Gods
Saints
,
have
been
kept
off
,
and
have
hung
much
on
discouragements
.
Feare
not
,
saith
God
to
Abraham
,
Genes.
15.
1.
So
,
feare
not
Joshua
,
saith
God
to
Joshua
,
Josh.
1.
9.
Intimating
that
both
Abraham
and
Joshua
were
afraid
of
discouragements
:
they
were
afraid
that
many
evils
would
befall
them
,
that
they
should
meet
with
many
rubs
and
difficulties
that
would
be
too
hard
for
them
:
therefore
the
Lord
calls
to
them
,
feare
not
,
be
not
dismayed
nor
discouraged
.
Thou
saidst
feare
not
.
Hence
observe
,
That
God
would
not
have
any
Christian
Doct.
●
soule
to
be
discouraged
in
praier
.
Thou
saidst
,
feare
not
.
For
our
clearer
proceeding
herein
,
first
,
let
me
shew
you
what
discouragement
is
:
and
secondly
,
how
it
comes
to
be
dangerous
and
hurtfull
in
praier
.
What
is
discouragement
?
Quest.
Answ.
It
is
a
base
dismayment
of
spirit
below
or
beneath
the
strength
that
is
in
a
man
,
vnder
the
apprehension
of
some
evill
,
as
if
it
were
too
hard
for
him
to
grapple
with
it
.
There
be
foure
things
in
this
diffinition
.
First
,
I
say
it
is
a
base
dismayment
of
spirit
;
and
so
I
call
it
to
distinguish
it
:
for
there
is
an
humble
dismayment
which
a
Christian
is
commanded
.
A
man
is
bound
to
be
dismayed
for
his
sinnes
.
Isay
.
32.
11.
Tremble
ye
carelesse
women
that
are
at
ease
,
be
troubled
ye
carelesse
ones
:
these
carelesse
ones
went
on
in
their
sinnes
,
and
feared
not
.
God
calls
to
them
and
bids
them
to
be
dismayed
.
But
the
dismayment
and
the
discouragement
I
speake
of
,
it
is
a
base
dismayment
of
spirit
;
which
is
either
when
he
is
dismayed
that
ought
not
:
or
he
is
dismayed
at
that
whereat
he
ought
not
to
feare
:
where
no
cause
of
feare
is
.
As
Vitello
his
man
thought
his
Master
had
got
skill
in
Optickes
:
he
riding
along
upon
the
high
way
,
spying
a
mans
shape
,
thought
it
was
some
Spirit
:
and
thereupon
he
sickened
and
died
.
So
many
a
poor
soul
looking
in
the
perfect
Law
of
God
,
and
seeing
his
owne
uglinesse
and
filthynesse
,
he
is
discouraged
,
and
thinkes
himselfe
undone
;
his
heart
waxeth
cold
within
him
,
and
he
begins
to
feare
that
he
is
but
a
dead
and
damned
man
.
Secondly
,
it
is
downe
beneath
the
strength
that
is
in
a
man
:
that
man
is
properly
said
to
be
discouraged
:
not
that
he
hath
no
strength
at
all
in
him
,
nor
no
courage
at
all
(
for
such
a
one
is
an
infeebled
man
,
not
a
man
discouraged
)
but
a
discouraged
man
is
a
man
put
besides
the
courage
that
is
in
him
;
when
a
man
hath
strength
enough
to
grapple
with
the
evill
before
him
,
but
through
dismayment
of
spirit
he
cannot
put
it
forth
.
Have
not
I
commanded
thee
?
saith
God
to
Joshua
;
Be
strong
and
of
a
good
courage
,
be
not
afraid
,
neither
be
thou
dismaied
,
Josh.
9.
God
had
given
Joshua
strength
enough
,
whereby
he
was
inabled
to
observe
and
do
according
to
all
that
Law
which
Moses
the
servant
of
the
Lord
commanded
him
;
God
had
now
doubled
his
Spirit
upon
him
:
yet
he
commands
him
,
be
not
afraid
,
neither
dismayed
:
as
if
he
had
said
,
Joshua
,
if
thou
beest
dismayed
and
discouraged
,
though
thou
hast
strength
and
power
to
go
through
the
businesse
that
I
have
called
thee
unto
,
yet
thou
wilt
not
be
able
to
use
it
,
nor
to
put
it
forth
if
thou
beest
discouraged
.
Thirdly
,
it
is
at
the
apprehension
of
some
evill
.
I
say
not
at
the
sight
of
some
evill
:
for
a
man
may
be
dismayed
at
the
apparition
of
good
,
as
Mary
when
she
saw
nothing
but
a
good
Angell
,
Luke
1.
29.
she
saw
nothing
but
a
glorious
Angel
:
neverthelesse
she
was
afraid
,
and
discouraged
.
Why
?
because
she
had
a
secret
apprehension
of
some
evill
,
either
of
some
evill
proceeded
in
the
salutation
,
or
some
unworthinesse
in
her selfe
to
receive
such
a
gracious
salutation
:
it
cannot
be
the
apprehension
of
any
good
that
discourageth
a
man
,
but
the
apprehension
of
some
evill
.
Fourthly
,
not
of
every
evill
neither
;
for
if
the
evill
be
but
small
,
courage
will
stand
it
out
;
but
it
is
of
such
an
evill
as
he
feares
he
is
not
able
to
grapple
withall
.
If
the
evill
before
him
,
be
inferiour
to
him
,
he
scornes
it
as
the
barking
of
a
toothlesse
Dog
.
If
it
be
but
an
evill
equall
to
his
strength
,
then
he
makes
a
tush
at
it
,
because
he
knowes
or
thinkes
himselfe
able
to
encounter
with
it
.
But
if
it
be
an
evill
above
his
strength
,
then
his
spirit
melts
and
droops
before
him
.
See
this
in
Saul
,
1
Sam.
17.
11.
and
his
people
.
When
they
saw
the
Champion
of
the
Philistims
comming
against
them
,
when
they
saw
him
so
hugely
and
mervelously
armed
,
and
heard
him
speake
such
bigge
words
,
they
thought
they
were
not
able
to
stand
and
to
encounter
with
him
;
and
therfore
saith
the
Text
,
when
Saul
and
all
Israel
heard
these
words
of
the
Philistim
,
they
were
dismayed
and
greatly
afraid
.
Thus
you
see
what
discouragement
is
;
such
discouragements
the
Lord
would
not
have
our
hearts
to
be
in
when
we
pray
unto
him
.
For
first
,
God
cannot
give
care
to
that
man
that
is
out
of
heart
in
his
prayers
.
Thou
canst
never
pray
if
thou
beest
dismaied
in
prayer
.
When
the
soul
begins
to
feare
and
reason
,
O
,
I
am
so
unworthy
that
God
will
not
looke
at
me
;
I
am
so
sinfull
,
so
blockish
,
so
dead
,
and
dull
to
all
good
,
that
God
will
never
regard
me
;
thou
canst
never
pray
,
Rom.
10.
14.
How
shall
they
call
on
him
in
whom
they
have
not
beleeved
?
If
thou
dost
not
believe
that
God
will
heare
thee
,
if
thou
dost
not
beleeve
that
thou
shalt
prevaile
,
that
God
will
deliver
thee
out
of
these
corruptions
and
that
lust
that
thou
praiest
against
;
that
God
will
give
thee
this
grace
or
that
grace
:
if
thou
dost
not
beleeve
that
God
will
owne
thee
:
if
thou
hast
these
doubtfull
discouragements
,
O
,
he
will
not
grant
me
,
I
shall
never
get
this
or
that
:
how
canst
thou
call
on
him
?
thou
mayest
call
so
and
so
:
but
never
canst
thou
call
to
any
purpose
,
if
thou
dost
not
beleeve
in
him
.
A
begger
though
he
be
never
so
well
able
to
begge
,
yet
if
when
he
comes
to
the
House-keepers
dore
,
he
be
perswaded
that
he
shall
not
speed
,
that
let
him
beg
as
long
as
he
will
,
he
shall
get
nothing
:
this
blunts
his
begging
,
and
makes
him
give
over
his
suite
without
any
great
importunity
:
So
,
it
is
impossible
that
ever
a
soule
should
hold
out
and
pray
that
is
discouraged
in
prayer
.
Secondly
,
thou
canst
not
pray
unlesse
thou
use
all
thy
strength
in
prayer
;
If
thou
be
discouraged
,
thou
canst
not
use
thy
strength
.
A
discouraged
man
,
his
strength
melts
into
feare
;
and
whatsoever
strength
he
hath
,
he
cannot
put
it
forth
.
How
came
Jacob
to
prevaile
and
to
have
power
with
God
?
Why
,
he
used
all
his
strength
with
God
,
and
so
prevailed
,
Hosea
12.
3.
Thou
canst
never
prevaile
with
God
by
thy
prayers
,
unlesse
thou
puttest
forth
all
thy
strength
in
praier
.
If
Jacob
had
reasoned
I
am
but
dust
and
ashes
;
how
can
I
strive
with
God
?
I
am
sinfull
and
evill
,
how
can
I
contend
with
my
Maker
?
and
so
have
beene
discouraged
in
his
wrastling
,
he
could
not
have
used
all
his
strength
with
God
,
and
so
had
never
prevailed
with
God
.
No
,
Jacob
he
gathers
all
the
arguments
that
he
could
make
;
he
gathers
together
all
the
promises
he
could
finde
in
Gods
Book
,
or
that
he
could
heare
off
;
he
displaies
all
the
wants
that
he
could
shew
;
he
petitions
all
the
graces
that
he
could
name
;
he
used
all
his
strength
,
and
by
his
strength
he
had
power
with
God
.
If
thy
confession
of
thy
sins
be
strengthlesse
;
if
thy
petitions
,
and
thankesgiving
for
grace
,
be
strengthlesse
;
if
thou
use
not
all
thy
strength
in
prayer
,
thou
canst
never
prevaile
,
nor
have
any
power
with
God
.
For
how
can
that
man
prevaile
and
have
power
with
God
that
hath
no
power
with
himselfe
?
Thirdly
,
thou
canst
never
pray
,
and
have
a
fearefull
apprehension
of
evill
in
prayer
;
thou
canst
not
.
It
is
good
to
have
a
deepe
apprehension
of
thy
sinnes
:
apprehend
them
to
be
as
many
hells
as
thou
canst
,
thou
canst
never
apprehend
them
deeply
enough
:
but
if
thou
hast
a
fearefull
apprehension
of
them
,
thou
canst
never
pray
.
When
the
Apostle
would
exhort
the
Philipians
to
continue
in
one
Spirit
,
and
in
one
minde
,
fighting
together
through
the
faith
of
the
Gospell
,
he
exhorts
them
that
in
nothing
they
feare
,
Phil.
1.
27
,
28.
For
if
a
man
be
terrified
with
his
adversary
,
with
the
power
of
his
adversary
,
and
feares
he
shall
never
be
able
to
withstand
him
but
must
fall
before
him
through
his
subtilty
,
that
he
can
never
be
wary
enough
for
him
:
Alas
,
he
can
never
strive
with
hope
and
courage
against
him
.
So
,
beloved
,
if
we
have
a
fearefull
and
discouraged
kinde
of
apprehension
of
evill
,
we
can
never
pray
so
as
to
prevaile
.
Apprehend
thy
sinnes
to
be
as
hellish
,
and
as
damnable
as
thou
canst
:
Feele
even
the
fire
of
hell
in
every
one
of
them
:
but
take
heed
of
a
fearefull
apprehension
of
them
,
so
to
apprehend
the
evill
of
them
,
as
to
thinke
with
thy selfe
that
because
thou
art
guilty
of
these
and
these
sinnes
,
that
thou
shalt
never
get
in
with
God
again
,
God
will
never
be
reconciled
to
thee
:
these
will
eate
out
thine
heart
in
prayer
.
Fourthly
,
we
can
never
pray
if
we
have
any
secret
dispaire
that
there
is
any
difficulty
too
hard
for
us
to
grapple
withall
,
or
to
get
through
in
our
prayers
.
Howsoever
a
man
prayes
,
yet
if
he
have
any
spice
of
these
feares
in
him
,
to
thinke
now
I
have
taken
a
great
deale
of
paines
,
but
am
never
the
better
;
I
have
prayed
and
prayed
,
but
have
got
no
good
:
I
may
goe
on
and
doe
thus
and
thus
,
but
shall
never
prevaile
or
speed
;
all
my
labours
,
all
my
prayers
and
indeavours
will
be
lost
;
this
takes
away
the
very
spirit
and
life
of
a
mans
prayers
.
Judas
after
he
had
betrayed
the
Lord
Jesus
,
he
was
discouraged
from
ever
praying
for
mercy
.
Why
?
because
he
thought
it
was
impossible
for
him
to
get
it
;
I
have
betrayed
innocent
blood
,
saith
he
.
Matth.
27.
as
if
he
should
say
,
I
shall
never
out-wrastle
this
sinne
;
this
sinne
is
my
death
:
I
have
brought
the
blood
of
the
Sonne
of
God
on
me
,
I
shall
never
claw
off
this
sinne
:
now
Judas
thus
despayring
,
we
never
read
one
letter
of
any
prayer
that
he
made
to
God
to
get
out
of
it
;
no
,
he
thought
it
too
hard
for
him
to
get
mercy
.
Despaire
drives
a
man
from
that
he
did
hope
for
;
because
now
he
thinkes
there
is
an
impossibility
in
getting
of
it
.
Beloved
,
mistake
me
not
;
there
is
a
double
desperation
.
First
,
there
is
a
desperation
of
infidelity
;
and
that
deads
and
drawes
the
soule
from
God
.
Secondly
,
there
is
a
desperation
of
extremity
;
And
,
if
ever
you
meane
to
come
to
God
,
and
to
get
any
grace
from
God
,
you
must
come
with
desperation
of
extremity
.
desperation
puts
life
into
a
mans
prayers
and
indeavours
.
As
,
a
Souldier
when
he
seeth
nothing
but
to
kill
or
be
killed
,
that
he
sees
his
state
desperate
;
why
,
this
will
compell
a
very
coward
to
fight
;
this
will
make
a
coward
fight
(
as
if
he
would
kill
the
Devill
,
saith
the
Proverb
)
it
will
make
him
fight
like
a
spirit
;
he
will
be
afraid
of
nothing
.
Take
a
Souldier
that
fights
desperately
for
his
life
,
with
a
kill
or
be
killed
;
he
feares
nothing
;
neither
Pike
,
nor
Sword
,
nor
Gun
;
why
?
he
fights
for
his
life
.
Therefore
one
notes
that
sometimes
it
is
the
nearest
way
to
victory
to
be
desperate
in
attempts
and
in
fight
.
Therefore
when
William
the
Conquerour
came
first
into
England
,
,
at
Hasting
,
he
sent
back
his
Ships
againe
,
that
so
the
Souldiers
might
have
no
hope
of
saving
themselves
by
flying
back
.
And
so
at
Battle
,
at
one
encounter
,
a
little
Army
of
the
English
slew
a
great
Army
of
the
French
.
Why
?
they
grew
desperate
.
So
,
could
men
pray
desperately
,
could
they
pray
with
a
pray
or
be
damned
:
beg
with
a
begge
or
be
damned
;
seeke
to
God
for
grace
that
you
want
with
a
speed
or
be
damned
;
then
would
their
prayers
be
more
earnest
and
powerfull
to
get
grace
.
O
,
did
men
pray
thus
,
they
would
pray
otherwise
then
they
doe
.
Men
pray
,
but
they
pray
deadly
,
coldly
,
and
lazily
,
as
if
they
had
no
need
of
prayer
,
or
as
if
they
had
no
need
of
the
grace
,
they
pray
for
;
they
pray
for
grace
,
but
get
it
not
;
they
pray
for
zeale
,
but
have
it
not
;
for
repentance
and
holinesse
,
but
obtaine
it
not
.
Beloved
,
either
get
zeale
and
holinesse
,
or
else
there
is
no
mercy
:
either
get
grace
and
repentance
,
or
else
there
is
no
mercy
for
thee
.
Pray
then
when
thou
prayest
for
grace
,
with
a
speede
or
be
damned
;
say
unto
thy
soule
,
either
we
must
speede
and
get
grace
Soule
,
or
else
we
must
goe
to
hell
.
If
men
would
pray
thus
,
with
a
speede
or
be
damned
,
we
should
never
see
,
nor
God
should
never
heare
so
many
cold
and
dead
praiers
as
now
we
pray
.
Despaire
makes
a
man
a
Munke
saith
the
Papist
:
but
this
despayre
makes
a
man
a
good
Christian
I
say
:
never
doth
a
man
pray
indeede
till
he
feels
himselfe
in
extremity
,
hopeles
and
desperate
in
regard
of
himselfe
;
so
that
he
seeth
no
remedie
at
all
but
get
Christ
:
get
grace
or
be
damned
for
ever
.
Get
power
and
strength
over
these
corruptions
:
otherwise
they
will
destroy
and
damne
thee
;
this
would
make
a
man
pray
for
life
.
Men
pray
coldly
and
faintly
:
why
?
because
though
they
see
they
have
no
grace
,
no
zeale
,
no
holines
,
no
repentance
,
no
evidence
of
Christ
:
yet
they
hope
to
be
saved
notwithstanding
.
O
beloved
,
the
divell
hath
blinded
these
men
to
the
intent
they
may
be
damned
.
But
,
if
men
would
pray
desperate
praiers
with
a
pray
or
be
damned
,
seeke
with
a
finde
or
be
damned
:
men
would
then
pray
other
praiers
then
they
doe
.
Such
praiers
did
David
pray
Psal.
130.
1.
Out
of
the
deepe
places
have
I
called
unto
thee
O
Lord
,
Lord
heare
my
prayer
:
as
if
he
should
say
,
Lord
,
I
am
even
in
the
depth
of
miserie
,
plunged
over
head
and
eares
,
so
that
now
I
sinke
and
perish
if
thou
helpe
not
:
Lord
,
hear
my
praier
.
This
desperation
a
Christian
must
have
,
this
quickens
up
his
Spirits
,
and
puts
life
into
him
:
but
,
take
heede
of
the
desperation
of
Infidelity
:
Saint
Austen
saith
it
is
the
murtherer
of
the
soule
:
the
spice
of
it
will
eate
out
the
heart
of
a
man
,
and
kill
the
strength
of
all
his
endeavours
.
I
should
now
come
to
apply
this
doctrine
;
but
I
feare
me
there
be
many
amongst
us
,
that
never
come
so
farre
towards
heaven
,
as
to
know
what
these
discouragements
meane
.
This
is
lamentable
.
It
is
true
,
discouragements
are
hideous
cases
in
praier
,
and
a
man
may
perish
and
goe
to
hell
that
hath
them
:
but
yet
,
they
are
some-what
profitable
signes
that
a
man
doth
at
the
least
looke
a
little
towards
God
,
or
else
he
could
not
know
what
they
are
.
But
there
are
abundance
that
never
have
attained
so
farre
in
religion
,
as
to
understand
what
they
meane
:
but
goe
on
in
drinking
,
whoring
,
carding
and
dicing
,
hating
and
malicing
,
fretting
and
chasing
,
mocking
&
coveting
;
swearing
and
blaspheming
,
in
security
,
in
hardnes
of
heart
and
impenitencie
:
they
are
more
carefull
for
their
doggs
,
for
their
potts
,
and
for
their
tables
,
and
for
their
shops
,
then
they
are
of
their
soules
:
And
which
is
enough
to
astonish
any
that
is
godly
,
these
men
scarce
finde
any
discouragements
in
praier
:
O
,
they
have
a
good
courage
to
pray
at
all
times
:
O
,
say
they
,
God
forbid
that
any
man
should
be
discouraged
in
praier
.
I
thanke
God
I
have
a
good
hope
in
God
;
God
hath
given
me
a
good
heart
of
grace
to
call
upon
him
,
and
I
make
no
question
but
that
God
heares
me
:
God
would
never
bid
us
to
pray
if
he
did
not
meane
to
heare
us
.
Beloved
,
these
men
that
are
so
bold
in
the
goodnes
of
their
hearts
to
call
upon
God
,
they
never
as
yet
praied
in
all
their
lives
:
all
the
praiers
of
the
wicked
are
indeede
no
praiers
.
Daniel
confessing
the
sinnes
of
wicked
Judah
,
saith
,
though
all
this
evill
be
come
upon
us
,
yet
made
we
not
our
prayer
to
turne
from
our
wicked
wayes
.
Dan.
9.
13.
all
the
time
of
those
seventy
yeares
,
Daniel
saith
they
never
made
praier
to
God
;
yet
they
fasted
every
yeare
,
and
praied
every
day
,
twise
every
day
at
the
least
,
which
would
amount
in
that
time
to
50000
and
100
prayers
:
how
then
could
Daniel
say
they
never
made
one
praier
?
I
answer
,
(
and
pray
marke
it
)
because
they
never
did
quite
turne
from
their
evill
waies
.
Though
thou
makest
never
so
many
praiers
,
though
thou
boastest
of
the
goodnesse
of
thy
condition
,
and
snatchest
at
the
Promises
of
God
:
yet
if
thou
turnest
not
from
thine
iniquities
,
thou
never
as
yet
mad'st
any
praier
by
the
Judgement
of
God
himselfe
.
Paul
made
many
thousand
praiers
before
his
conversion
,
he
could
not
have
beene
a
Pharise
else
;
but
they
were
never
accounted
praiers
to
him
:
therefore
as
soon
as
ever
he
was
converted
,
behold
saith
God
he
prayeth
Acts
9.
A
wicked
man
,
a
carnall
Christian
,
though
he
have
the
righteousnesse
of
Saint
Paul
before
his
conversion
,
of
living
blamlesse
,
unreproveable
in
respect
of
the
outward
righteousnesse
of
the
Law
:
yet
he
can
never
make
an
acceptable
prayer
till
he
be
truely
converted
;
his
praiers
are
no
better
then
howling
of
dogs
,
or
lowing
of
Oxen
,
yea
the
Lord
abhorrs
them
.
O
what
poore
incouragements
canst
thou
have
,
seeing
the
Lord
never
tallies
downe
any
of
thy
prayers
?
wicked
men
are
like
ulysses
,
who
wept
more
for
the
death
of
his
dogge
,
then
of
his
wife
;
so
wicked
men
weepe
and
mourne
for
the
losse
of
their
corne
and
their
cattle
,
hawkes
and
houndes
,
cardes
and
dice
:
but
never
for
the
losse
of
their
praiers
.
So
long
as
thou
continuest
in
thy
prophanesse
and
impenitency
,
thou
losest
all
thy
praiers
:
there
is
not
one
of
them
that
God
tallies
downe
,
or
reckons
for
a
praier
.
Here
we
might
have
a
great
deale
of
matter
,
if
time
would
suffer
me
.
But
it
will
not
,
onely
let
me
tell
you
,
I
speake
onely
to
those
whose
hearts
God
hath
awakened
out
of
their
sinnes
,
but
who
are
oft
discouraged
:
take
heede
of
these
discouragements
.
For
,
first
,
they
will
drive
thee
to
melancholy
.
Beloved
,
there
are
a
great
many
melancholy
men
in
the
world
,
and
this
is
the
cause
of
it
;
men
are
contented
to
be
converted
by
halves
:
because
they
are
discouraged
in
the
worke
.
If
thou
suffer
thy selfe
to
be
discouraged
,
it
will
eate
up
thy
spirit
and
thou
wilt
be
like
a
silly
dove
without
a
heart
,
Prov.
7.
11.
A
dove
is
a
melancholy
creature
,
that
hath
no
heart
to
any
thing
;
so
Ephraim
hath
no
heart
to
call
upon
God
,
no
heart
to
returne
unto
God
:
and
this
is
the
cause
that
men
and
women
goe
whineing
and
mourning
under
the
burden
of
sin
,
and
are
not
able
to
come
out
,
because
of
discouragements
:
all
the
policie
of
hell
is
lesse
then
this
policy
of
the
divell
,
in
driving
men
to
despair
or
discouragements
:
this
doth
more
hurt
then
al
the
rest
of
hel
besides
Secondly
,
if
you
doe
not
take
heede
of
them
,
they
will
bring
you
to
speake
against
God
,
I
have
prayed
,
but
the
Lord
will
not
heare
me
:
I
have
called
,
and
the
Lord
will
not
answer
,
but
hath
turned
away
his
eares
from
me
.
Now
,
thou
speakest
against
God
.
Num.
21.
4
,
5.
The
soule
of
the
people
was
much
discouraged
,
and
the
people
spake
against
God
,
and
against
Moses
,
saying
,
Wherefore
have
you
brought
us
out
of
Egypt
,
to
die
in
the
wildernesse
?
for
here
is
neither
bread
,
nor
water
,
and
our
soule
loatheth
this
light
bread
.
So
,
beloved
,
if
we
suffer
our
soules
to
be
discouraged
,
we
shall
soone
come
to
murmure
against
God
:
wherefore
hath
he
brought
me
up
to
this
strictnes
,
and
precisenesse
?
when
I
was
a
drunkard
,
a
worldling
,
when
I
followed
the
lust
of
my
flesh
and
liberty
,
then
I
enjoyed
onnions
,
garlicke
,
and
the
flesh-pots
of
Egypt
:
pleasures
and
delights
for
my
soule
:
then
I
had
a
good
hope
in
God
,
and
a
good
perswasion
that
my
soul
should
goe
to
heaven
:
and
then
Preachers
told
me
that
if
I
would
give
over
such
and
such
sinnes
,
and
looke
after
Heaven
a
little
more
,
and
doe
such
and
such
things
,
O
then
I
should
come
to
a
Land
flowing
with
milke
and
honey
,
then
I
should
not
misse
of
glory
and
salvation
;
But
alas
,
I
see
nothing
but
Gyants
and
Anakims
;
I
am
in
a
wildernesse
;
now
,
now
I
see
a
man
may
have
a
great
deal
of
repentance
,
and
yet
be
a
cast-away
;
A
man
may
have
a
great
deal
of
faith
&
yet
be
but
a
reprobate
;
A
man
may
give
over
a
great
many
sins
,
and
yet
perish
in
hell
;
now
I
see
a
man
may
live
civilly
and
well
,
and
have
&
do
a
great
many
good
things
,
and
yet
be
damned
when
he
hath
done
all
:
A
man
may
even
goe
to
Heaven
Gates
,
and
yet
the
gates
be
shut
against
him
,
and
he
turned
into
hell
.
Alas
!
my
poore
soule
is
in
a
wildernesse
;
now
I
know
not
which
way
to
goe
;
I
am
ready
to
lose
my selfe
,
I
see
nothing
here
now
but
huge
Gyants
,
the
sonnes
of
Anack
,
strong
corruptions
,
inclining
and
forcing
me
to
evill
:
most
fearefull
and
violent
suggestions
and
temptations
of
the
Devill
,
ready
to
thrust
me
into
the
gulfe
of
wickednesse
and
despaire
.
And
now
,
the
soule
begins
to
thinke
that
it
is
good
for
it
to
returne
again
into
Egypt
,
to
fall
to
its
old
courses
againe
:
for
certainly
God
lookes
for
no
such
matter
,
he
requires
no
such
strictnesse
and
precisenesse
:
And
so
it
falls
a
whining
and
repining
at
the
Word
and
Ministers
of
God
that
have
call'd
men
to
it
,
and
laid
it
upon
them
:
and
hath
no
heart
now
to
do
thus
and
thus
any
longer
.
And
thus
it
falls
into
discouragements
because
of
the
way
,
and
into
a
thousand
quandaries
whether
it
may
not
goe
back
againe
or
no.
And
all
these
murmurings
and
repinings
,
are
because
men
suffer
themselves
to
be
discouraged
.
Thirdly
,
discouragements
will
cause
thee
to
thinke
that
God
hates
thee
.
When
the
soule
like
Baals
Priests
,
hath
been
crying
from
morning
to
noone
;
ten
,
twenty
,
thirty
yeeres
,
it
may
be
,
and
yet
hath
no
answer
:
now
,
it
will
begin
to
thinke
if
God
did
love
me
,
then
he
would
grant
me
my
petitions
.
Then
hereupon
comes
into
a
mans
secret
thoughts
and
feares
that
God
hardly
loves
his
soule
.
So
was
it
with
Israel
;
when
they
were
discouraged
,
they
said
,
because
the
Lord
hated
us
,
therefore
he
brought
us
out
of
the
Land
of
Egypt
,
Deut.
1.
27.
Because
that
they
were
discouraged
,
and
because
that
their
Brethren
that
went
for
spies
,
had
disheartned
them
;
therefore
they
were
apt
to
say
the
Lord
hated
them
.
Beloved
,
it
is
a
miserable
thing
when
the
soule
calls
the
love
of
God
into
question
.
Consider
that
as
thou
canst
not
have
a
friend
if
thou
beest
suspitious
and
jealous
of
his
love
to
thee
:
So
,
thou
canst
never
have
the
love
of
God
settled
on
thy
heart
so
long
as
thou
art
jealous
of
his
love
to
thee
.
Fourthly
,
If
thou
root
them
not
out
,
it
is
to
be
feared
that
they
will
bring
thee
to
despaire
.
M●lancholy
thoughts
and
feares
,
and
discouragements
,
drive
the
soule
to
despaire
.
For
when
the
soule
sees
it selfe
still
disappointed
of
its
hopes
,
at
the
last
it
grows
hopelesse
:
If
it
have
waited
one
day
and
the
next
day
too
:
if
it
have
praied
this
weeke
,
this
month
,
this
yeare
,
and
yet
still
it
seeth
it selfe
held
off
and
disappointed
:
it
will
at
last
grow
hopelesse
.
Take
heed
therefore
,
I
beseech
you
,
of
all
needlesse
discouragements
;
to
fear
be
ause
that
thou
findest
not
that
that
thou
wishedst
or
prayedst
for
,
to
day
or
to
morrow
,
in
thine
own
time
,
that
therefore
thou
shalt
never
get
it
,
that
now
thou
shouldest
for
ever
despaire
of
the
grace
and
love
of
God
,
and
thinke
that
now
God
will
never
heare
thee
,
that
thou
shalt
never
get
grace
and
power
over
thy
corruptions
.
Men
thinke
that
the
preaching
of
the
Word
of
God
brings
men
to
despaire
,
the
preaching
of
such
strict
points
,
and
the
urging
such
precise
doctrines
makes
men
despaire
:
men
are
loth
to
be
at
the
paines
to
root
out
their
discouragements
:
It
is
rather
a
cold
or
dead
preaching
of
the
Word
that
is
the
cause
of
this
:
for
when
the
soule
is
instructed
by
holinesse
,
humbled
by
holinesse
,
converted
by
holinesse
,
at
the
last
when
it
comes
to
be
thorowly
awakened
,
when
it
sees
that
this
and
this
is
required
in
a
true
conversion
of
the
soule
to
God
,
that
herein
true
repentance
must
declare
and
demonstrate
it selfe
by
these
and
these
fruits
,
or
else
it
is
but
false
and
rotten
:
Why
now
,
the
soul
must
needs
be
brought
to
despaire
,
because
it
seeth
that
though
it
have
been
thus
and
thus
humbled
,
though
it
have
praied
,
fasted
and
mourned
in
this
and
this
manner
:
yet
it
sees
it
hath
not
a
soundnesse
of
grace
.
There
is
such
a
grace
in
it
,
such
a
worke
and
such
a
fruit
of
Gods
Spirit
in
it
,
that
yet
he
could
never
finde
in
himselfe
:
this
makes
the
soule
to
despaire
.
Indeed
Preachers
may
be
too
blame
if
they
speake
and
preach
onely
the
terrours
and
condemnations
of
the
Law
without
the
promises
of
the
Gospel
:
for
these
should
be
so
tempered
that
every
poore
broken
soule
may
see
mercy
and
redemption
for
him
upon
his
sound
and
unfeined
repentance
and
humiliation
.
But
if
men
doe
despaire
,
they
may
thanke
themselves
for
it
,
their
owne
sinnes
for
it
,
their
owne
discouragements
for
it
,
because
they
suffer
these
to
continue
in
them
.
Cain
his
heart
grew
sad
,
his
countenance
fell
,
he
was
wroth
and
disqui●ted
in
his
minde
,
and
heavily
discouraged
;
why
?
Gen.
4.
Sin
lay
at
the
dore
,
(
what
dore
?
)
the
dore
of
his
conscience
rapping
and
beating
upon
his
heart
.
Beloved
,
when
the
soule
lets
sinne
lie
at
the
dore
:
drunkenesse
,
pride
and
worldlinesse
,
security
,
hardnes
and
deadnes
of
heart
lie
at
the
dore
:
when
a
man
lets
his
ne
gligent
and
fruitlesse
hearing
of
the
word
lie
at
the
dore
,
when
a
man
lets
his
vaine
and
dead
praying
,
his
temporizing
and
fashionary
serving
of
God
lie
at
the
dore
of
conscience
,
to
tell
him
that
all
his
hearing
of
the
word
of
God
profits
him
nothing
,
that
his
praiers
are
dead
and
vaine
,
that
his
mourning
,
fasting
,
and
all
his
humiliation
is
counterfe●t
and
rotten
,
and
that
he
hath
no
soundnesse
of
grace
in
him
,
but
that
for
all
this
he
may
fall
into
hell
:
when
sinne
lyeth
thus
at
the
dore
,
thus
rapping
at
the
conscience
it
is
no
wonder
if
the
soule
fall
into
desperation
.
Cain
let
his
sinne
lie
at
the
dore
,
there
it
lay
rapping
and
beating
,
and
told
him
that
his
carelesenesse
and
negligent
sacrificing
to
God
was
not
accepted
:
and
therefore
no
marvell
if
Cain
be
so
cast
down
in
his
countenance
,
and
that
he
fall
to
despaire
.
O
beloved
,
when
sinne
lieth
bouncing
and
beating
at
the
dore
of
thy
heart
,
when
thy
sinne
(
whatsoever
it
is
,
search
thy
heart
and
finde
it
out
)
lies
knocking
and
rapping
at
the
dore
of
thy
conscience
day
by
day
,
and
month
by
month
,
and
thou
art
content
to
let
it
lie
,
and
art
unwilling
to
use
meanes
to
remove
it
,
and
art
loth
to
take
the
paines
to
get
the
bloud
of
Christ
to
wash
thy
soule
from
it
,
or
the
Spirit
of
Christ
to
cleanse
thee
from
it
;
then
thy
soule
will
despaire
,
either
in
this
world
,
or
in
the
world
to
come
.
But
let
us
take
heede
then
,
that
our
conscience
condemne
us
not
in
any
thing
or
course
that
we
allow
in
our selves
:
for
if
that
doe
,
then
much
more
will
God
who
is
greater
then
our
consciences
,
and
knowes
all
things
.
The
Apostle
hath
an
excellent
Phrase
:
Rom.
8.
1.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
&c.
As
if
he
should
say
,
there
is
not
one
condemnation
;
there
is
none
in
Heaven
,
God
doth
not
condemne
them
;
there
is
none
in
earth
,
their
owne
heart
and
conscience
doth
not
condemne
them
;
he
that
is
in
Christ
Jesus
,
that
walks
not
after
the
flesh
,
but
after
the
Spirit
,
there
is
none
,
no
not
one
condemnation
to
him
;
none
,
neither
in
Heaven
nor
in
earth
:
no
word
,
no
commandement
,
no
threatning
condemnes
him
.
But
if
thy
conscience
condemne
thee
,
and
tell
thee
thou
lettest
sin
lie
at
the
dore
,
rapping
at
thy
conscience
day
after
day
,
and
month
after
month
,
telling
thee
that
yet
thou
art
without
Christ
,
that
yet
thou
never
hadst
any
true
faith
in
the
Lord
Jesus
,
that
yet
thou
hast
not
truely
repented
,
and
turned
from
thy
sinnes
:
this
will
at
last
drive
thy
soule
into
heavie
discouragements
,
if
not
into
finall
despaire
.
O
beloved
,
religion
and
piety
,
and
the
power
of
godlinesse
,
goe
downe
the
winde
every
where
.
What
is
the
reason
of
it
,
but
because
of
these
discouragements
that
men
live
and
go
in
?
Men
pray
and
pray
,
and
their
prayers
profit
them
not
:
men
run
up
and
downe
and
come
to
the
Church
and
heare
the
Word
,
and
receive
the
Sacraments
,
and
use
the
meanes
of
grace
,
but
to
no
end
:
they
are
unprofitable
to
them
:
they
remaine
in
their
sinnes
still
:
the
ordinances
of
God
bring
them
not
out
of
their
lusts
and
corruptions
:
hereby
they
disgrace
and
discredit
the
ordinances
of
God
in
the
eyes
and
account
of
the
men
of
the
world
,
making
them
thinke
as
if
there
were
no
more
power
nor
force
in
the
Ordinances
of
God
then
these
men
manifest
.
There
is
no
life
in
many
Christians
,
mens
spirits
are
discouraged
;
these
secret
discouragements
in
their
hearts
take
away
their
spirits
in
the
use
of
the
meanes
,
that
though
they
use
the
meanes
,
yet
it
drives
them
to
despaire
of
reaping
good
or
profit
by
them
.
Beloved
,
I
could
here
tell
you
enough
to
make
your
hearts
ake
to
heare
it
.
First
,
all
your
complaints
they
are
hut
winde
,
Job
6.
26.
doe
you
imagine
to
reprove
words
,
and
the
speeches
of
one
that
is
desperate
which
are
as
winde
?
Jobs
friends
taking
Job
to
be
a
man
of
despaire
,
they
accounted
all
his
words
but
as
winde
.
Doest
thou
nestle
any
discouragement
in
thy
heart
?
thou
maist
complaine
of
sinne
as
much
as
thou
canst
:
yet
all
thy
complainings
are
but
as
winde
:
thou
maist
cry
out
against
thy
corruptions
,
with
weeping
and
teares
,
and
pray
and
fight
against
them
:
and
yet
all
thy
weeping
,
mourning
and
praying
is
but
as
the
winde
:
thou
maiest
beg
grace
,
thou
maist
seeke
after
God
,
thou
maist
heare
the
Word
,
receive
the
Sacraments
,
and
yet
all
will
be
to
thee
as
wind
:
all
will
vanish
,
be
unprofitable
,
not
regarded
.
Secondly
,
discouragements
drive
us
from
the
use
of
the
meanes
.
If
ever
we
meane
to
come
out
of
our
sinnes
,
if
ever
we
meane
to
get
grace
and
faith
,
and
assurance
,
and
zeale
:
we
must
constantly
use
the
meanes
,
1
Sam.
27.
1.
David
saith
,
there
is
nothing
better
for
me
then
that
I
should
speedily
escape
into
the
Land
of
the
Philistims
,
and
Saul
shall
despaire
of
me
to
seeke
me
any
more
.
David
thought
in
himselfe
,
if
I
can
make
him
out
of
hope
of
finding
me
,
certainely
he
will
give
over
seeking
of
me
.
So
when
the
soule
hath
any
secret
despaire
of
finding
the
Lord
,
that
soule
will
quickly
be
drawne
from
seeking
of
the
Lord
in
the
use
of
the
meanes
.
What
ever
you
doe
then
,
O
be
not
discouraged
,
lest
you
be
driven
from
the
use
of
the
meanes
:
if
you
be
driven
from
the
use
of
the
meanes
,
woe
is
to
you
,
you
will
never
finde
God
then
.
Be
not
driven
from
praier
,
nor
driven
from
holy
conference
,
nor
driven
from
the
Word
,
nor
driven
from
the
Sacrament
,
nor
from
meditation
,
nor
from
the
diligent
and
strict
examination
of
thy selfe
,
of
thy
heart
and
of
all
thy
waies
:
for
these
are
the
waies
of
finding
the
Lord
.
If
you
nourish
any
thoughts
and
feares
of
despaire
in
you
,
if
you
be
discouraged
,
you
will
be
driven
from
the
use
of
the
meanes
,
which
is
a
lamentable
thing
;
therefore
be
not
discouraged
.
Thirdly
,
discouragements
will
make
you
stand
poaring
on
your
former
courses
,
thus
I
should
have
done
,
and
that
I
should
have
done
,
woe
is
me
that
I
did
it
not
▪
it
will
make
a
man
stand
poaring
on
his
sinnes
,
but
never
able
to
get
out
of
them
.
So
it
was
like
to
be
with
them
in
the
Ship
with
Paul
,
Acts
27.
20.
In
the
tempest
at
Sea
,
they
were
utterly
discouraged
from
any
hope
of
safety
:
now
indeed
Paul
told
them
what
they
should
have
done
if
they
had
been
wise
:
Sirs
,
you
should
have
hearkned
to
me
,
and
not
have
loosed
,
ver.
21.
as
if
he
had
said
,
you
should
have
done
thus
and
thus
:
but
now
doe
not
stand
poaring
too
much
on
that
,
you
should
have
hearkned
to
me
,
and
not
have
launched
forth
,
&c.
but
that
cannot
be
holpen
,
now
:
therefore
I
exhort
you
to
be
of
good
cheare
,
&c.
So
beloved
,
when
the
soule
is
discouraged
upon
these
thoughts
,
I
should
have
prayed
better
,
I
should
have
heard
the
Word
of
God
better
,
and
with
more
profit
;
I
should
have
repented
better
,
I
should
have
performed
this
and
that
religious
and
good
dutie
better
;
but
ah
wretch
that
I
am
,
I
have
sinned
thus
and
thus
;
it
is
alwaies
looking
on
this
sinne
and
that
sinne
,
this
imperfection
and
that
failing
:
when
now
I
say
the
soule
is
discouraged
,
it
will
be
alwaies
poaring
upon
sinne
,
but
it
will
never
come
out
of
its
sinne
;
alwaies
poaring
upon
its
deadnesse
,
and
unprofitablenesse
,
but
never
able
to
come
out
of
it
.
O
beloved
,
be
of
good
cheare
,
and
be
not
discouraged
;
it
is
true
you
should
have
prayed
better
;
you
should
have
heard
the
Word
of
God
better
heretofore
,
you
should
have
been
more
carefull
and
circumspect
of
your
wayes
then
you
were
;
but
now
you
cannot
helpe
it
;
these
things
and
times
are
gone
and
cannot
be
recalled
:
such
a
one
hath
been
a
drunkard
,
a
swearer
,
a
worldling
,
&c.
but
he
cannot
helpe
it
now
.
True
,
he
might
have
helped
it
,
and
because
he
did
not
,
his
heart
shall
bleed
for
it
,
if
he
belong
to
God
:
but
doe
not
stand
poaring
too
much
upon
it
,
but
consider
now
what
you
have
to
doe
,
now
you
are
to
humble
your
selfe
,
now
you
are
to
strive
with
God
in
all
manner
of
prayer
for
more
grace
,
and
more
power
of
obedience
and
assurance
,
and
be
not
discouraged
.
Fourthly
,
if
the
soule
be
discouraged
,
it
will
breed
nothing
but
sorrow
.
What
is
the
reason
that
many
Christians
are
alwaies
weeping
,
and
mourning
,
and
sighing
,
and
sobbing
,
from
day
to
day
,
all
their
life
time
,
and
will
not
be
comforted
?
because
of
these
discouragements
,
1
Thes.
4.
13.
Sorrow
not
(
saith
the
Apostle
)
as
those
that
have
no
hope
,
as
if
he
had
said
,
sorrow
if
you
will
;
but
do
not
sorrow
as
they
that
have
no
hope
.
How
is
that
?
it
is
a
sorrow
with
nothing
but
sorrow
,
from
which
they
have
no
hope
of
inlargement
or
freedome
.
O
then
my
brethren
,
suppose
you
have
dead
hearts
,
suppose
you
want
zeale
,
you
want
assurance
;
suppose
it
be
so
,
yet
labour
to
attaine
these
graces
;
sorrow
and
spare
not
;
weepe
and
mourne
,
and
powre
out
whole
buckets
of
teares
for
your
sinnes
,
if
you
can
:
but
,
sorrow
not
with
nothing
but
sorrow
:
be
not
discouraged
:
suppose
that
thou
hast
a
dead
heart
,
that
thou
art
an
hypocrite
,
that
thou
hast
a
rotten
heart
;
it
is
a
heavie
thing
,
and
a
fearefull
case
indeed
,
for
which
thou
hast
great
cause
of
humiliation
and
sorrow
;
but
yet
sorrow
not
desperately
as
men
without
hope
:
be
not
wholly
discouraged
,
but
as
you
sorrow
for
your
sins
,
so
also
labour
with
incouragement
to
get
out
and
be
rid
of
your
sins
.
Fifthly
,
discouragements
breed
and
procure
a
totall
perplexity
.
They
leave
the
soule
in
a
maze
,
that
it
knowes
not
whether
to
turne
it selfe
.
When
men
come
to
be
discouraged
,
Oh
what
shall
I
doe
saith
one
,
I
am
utterly
undone
saith
another
:
I
know
not
what
will
become
of
me
,
saith
a
third
:
Oh
I
am
utterly
lost
,
I
shall
perish
one
day
,
one
day
God
will
discover
me
,
and
be
avenged
on
me
for
this
and
that
sin
:
I
were
as
good
go
to
hell
at
the
first
as
at
the
last
,
for
that
will
be
the
end
of
me
:
I
have
gon
to
Prayer
,
but
that
doth
not
helpe
me
:
I
have
gone
to
Sacraments
,
but
I
finde
no
helpe
:
still
my
soule
lies
under
the
power
of
sinne
;
still
my
sinnes
are
as
strong
in
me
as
ever
:
Thus
the
soule
is
discouraged
and
cryes
out
,
Oh
,
what
shall
I
doe
?
I
know
not
what
to
doe
.
What
shall
I
doe
sayest
thou
?
Alas
,
thou
hast
things
enough
to
doe
,
if
thou
wert
not
discouraged
.
Utterly
undone
●
No
,
man
,
thou
mightest
see
that
thou
art
not
utterly
undone
,
but
that
thou
art
discouraged
.
Dost
thou
not
know
what
will
become
of
th●e
?
yea
,
poore
soule
,
there
is
mercy
,
grace
and
peace
for
thee
,
if
thou
wilt
not
be
discouraged
.
Sixthly
,
discouragements
whisper
within
a
man
a
sentence
of
death
,
and
an
impossibility
of
escaping
.
As
far
as
the
discouragement
of
life
goeth
,
so
farre
goeth
the
sentence
of
death
.
We
despaired
of
life
,
and
had
the
sentence
of
death
in
our selves
,
saith
the
Apostle
,
2
Cor.
1.
8.
9.
he
despaired
of
life
in
himself
,
and
therefore
had
the
sentence
of
death
in
himselfe
;
this
was
good
,
but
he
did
not
despaire
of
life
in
God
;
for
then
he
should
have
had
likewise
the
sentence
of
death
from
God
in
his
conscience
.
If
you
despaire
in
the
Lord
,
you
have
the
sentence
of
death
and
damnation
from
God
in
your
conscience
;
take
heed
of
this
my
beloved
;
be
not
discouraged
in
God
:
do
not
despaire
in
the
Lord
:
that
will
worke
a
miserable
effect
in
your
soules
:
it
will
secretly
whisper
a
sentence
of
damnation
in
your
soules
.
It
is
strange
to
consider
how
many
poore
soules
rub
on
with
these
whispering
sentences
in
their
bosomes
,
suffering
their
consciences
day
by
day
to
tell
them
that
they
are
rotten
,
to
tell
them
that
they
were
never
yet
converted
,
to
tell
them
that
they
are
yet
in
the
state
of
damnation
,
and
yet
they
will
not
root
out
these
discouragements
.
O
goe
to
the
Throne
of
grace
,
beg
for
grace
and
for
mercy
,
and
for
power
against
sinne
,
and
be
not
discouraged
.
What
?
wilt
thou
carry
thy
owne
sentence
of
death
in
thy
brest
?
if
thou
wilt
not
rouze
up
thy
soule
,
and
pray
with
more
affection
and
confidence
,
and
shake
off
discouragements
,
take
heed
lest
thou
carry
the
sentence
of
thy
own
death
and
damnation
in
thy
bowels
.
O
therefore
once
more
let
me
beseech
you
to
take
heed
of
these
discouragements
,
and
now
hearken
to
the
voice
of
God
which
calleth
upon
you
,
feare
not
.
Thou
drewest
nigh
in
the
day
that
I
called
upon
thee
,
thou
saidst
feare
not
.
FINIS
.
THE
MISERY
OF
THE
Creatures
by
the
sinne
of
Man
.
ROMAN
.
8.
VER.
22.
For
we
know
that
every
creature
groaneth
with
us
also
,
and
travelleth
in
paine
together
unto
this
present
.
THe
Heavens
and
the
Earth
and
every
creature
in
both
,
have
a
threefold
goodnesse
created
in
them
by
God
.
First
,
they
have
a
goodnesse
of
end
;
God
made
every
creature
for
his
owne
glory
,
for
the
setting
forth
of
his
owne
praise
;
the
Lord
hath
made
all
things
for
himselfe
,
Prov.
16.
4.
that
is
,
that
himselfe
might
be
honoured
and
glorified
by
all
.
Secondly
,
a
goodnesse
of
nature
;
as
God
made
all
things
to
a
good
end
,
●o
he
made
them
of
a
good
nature
,
fit
to
attaine
to
that
end
for
which
h●
made
it
.
God
saw
every
thing
that
he
made
,
and
behold
it
was
very
good
,
Gen.
1.
31.
very
good
for
that
end
,
and
fit
for
that
purpose
for
which
he
made
it
.
Thirdly
,
a
goodnesse
of
use
:
as
God
created
every
creature
for
a
good
end
,
and
made
every
creature
fit
for
that
end
;
so
he
hath
given
every
creature
to
men
to
use
them
to
that
end
,
to
have
dominion
over
them
,
Gen.
1.
38.
that
is
,
take
them
for
thy
use
and
imployment
:
and
according
as
I
have
made
them
to
set
forth
my
glory
,
and
made
them
set
forth
that
end
;
So
,
see
thou
use
them
to
that
end
.
God
hath
appointed
man
that
he
should
be
the
creatures
mouth
,
and
their
heart
,
and
their
reason
,
to
praise
and
magnifie
the
Lord
in
them
,
and
by
them
,
and
with
them
,
and
for
them
,
that
man
being
set
in
a
course
to
serve
God
,
should
have
the
use
of
all
the
creatures
as
under-helps
unto
him
:
as
,
the
Sunne
to
shine
on
him
,
the
aire
to
breath
in
,
the
〈◊〉
to
refresh
him
,
the
earth
to
beare
him
,
the
trees
to
feed
him
,
the
whole
world
for
to
be
Gods
Looking-glasse
for
him
,
wherein
he
might
see
the
in●●sible
things
of
God
.
But
,
behold
,
man
rebels
against
God
his
Maker
,
and
brings
a
curse
upon
himselfe
,
Gen.
3.
19.
and
upon
all
his
posterity
,
ver.
16.
and
upon
all
the
creatures
,
vers.
17.
and
this
curse
lieth
so
heavily
upon
them
,
that
they
all
groane
unto
this
day
under
the
burthen
;
namely
,
because
man
hath
violently
wrested
them
from
the
goodnesse
of
their
end
,
and
villanously
poysoned
the
goodnesse
of
their
nature
,
and
basely
perverted
the
use
of
their
service
,
as
Jerome
said
concerning
Arrianisme
,
the
whole
world
groaneth
under
it
.
Yea
,
saith
S.
Paul
,
it
travels
in
paine
till
it
be
delivered
,
for
so
the
word
signifieth
,
as
much
as
a
distressed
woman
in
travell
.
It
is
a
figure
(
which
we
call
Prosopopeia
)
whereby
a
Person
is
feigned
to
the
creature
,
as
though
it
had
will
,
desire
,
sorrow
,
groaning
.
It
is
a
Metaphoricall
speech
,
for
we
know
that
the
whole
creation
groaneth
with
us
,
and
travelleth
in
paine
unto
this
present
.
The
words
now
read
containe
in
them
these
foure
particulars
.
First
,
the
agony
of
the
creature
under
the
slavery
of
sinne
;
the
whole
creation
groaneth
.
Secondly
,
here
is
the
agony
of
the
Saints
:
it
groaneth
with
us
;
we
groane
together
with
it
,
and
it
with
us
.
Thirdly
,
here
is
the
continuance
of
both
:
till
now
.
Fourthly
,
here
is
the
certainty
of
the
thing
:
we
know
it
to
be
so
●
we
know
that
the
whole
creation
groaneth
and
travelleth
in
paine
together
with
us
till
now
.
There
be
foure
severall
evills
saith
Peter
Martyr
;
under
which
every
creature
groaneth
under
the
hand
of
man
.
First
,
the
continuall
labour
the
creature
is
put
too
:
you
see
the
creature
is
put
to
a
continuall
labour
:
the
Sun
is
ever
shining
,
the
earth
is
ever
bearing
,
the
fire
is
ever
burning
,
&c.
therefore
as
the
Isralites
groaned
under
the
hard
taske
of
Pharaoh
,
so
the
creatures
groane
under
the
continuall
toyle
they
are
put
to
by
sinfull
man
.
Secondly
,
it
groanes
in
that
it
doth
sometimes
partake
of
the
plagues
of
the
ungodly
:
in
the
destruction
of
wicked
men
the
creatures
have
their
share
;
as
in
the
deluge
of
the
old
world
,
it
drowned
all
the
world
,
saving
onely
some
few
that
were
with
Noah
in
the
Arke
:
in
the
destruction
of
Sodome
and
Gomorr●●
the
creatures
were
destroyed
by
fire
and
brimstone
from
Heaven
.
In
the
destruction
of
Egypt
the
Vengeance
of
God
came
upon
their
cattell
,
and
many
other
creatures
.
Therefore
as
a
childe
groanes
under
his
fathers
rodde
,
so
doth
the
creature
under
Gods
plagues
.
Thirdly
,
the
creatures
have
a
sympathy
and
instinctive
fellow
feeling
of
mans
wretchednesse
:
therefore
as
a
tender
heart
would
screech
to
see
another
man
breake
his
neck
:
so
the
creatures
compassionately
groane
under
our
evills
.
Fourthly
,
because
they
are
distorted
,
rent
and
torne
from
their
proper
Master
;
the
creatures
were
made
to
set
forth
Gods
Power
,
the
wisdom
,
the
truth
,
the
goodnesse
,
and
the
glory
of
God
;
when
therefore
they
art
distorted
and
carried
another
way
,
the
creatures
groane
.
When
the
creatures
are
forced
to
give
their
service
to
the
wicked
desires
,
and
lusts
of
the
ungodly
;
as
the
Sun
to
give
his
light
,
the
earth
her
fruites
,
the
aire
its
breathing
:
therefore
,
as
a
good
sonne
would
groane
that
another
should
violently
compell
his
hand
to
stabbe
his
owne
father
:
so
do
the
creatures
groane
together
with
us
,
and
travell
in
paine
unto
this
present
.
Hence
observe
,
That
●uery
creature
groaneth
Doct.
under
the
slavery
of
sinne
:
not
onely
under
the
slavery
of
sinfull
man
,
but
under
the
slavery
of
sinne
:
so
that
they
groane
under
the
Saints
of
God
so
as
the
Saints
groane
with
them
.
So
farre
as
they
minister
to
the
flesh
of
Gods
people
,
so
farre
they
groane
under
them
:
the
creature
groaneth
under
the
slavery
of
sinne
.
Are
men
swearers
?
because
of
swearing
the
Land
mourneth
.
Jer.
23.
10.
Doe
men
lye
,
steale
,
commit
adultery
?
for
this
cause
the
Land
mourneth
.
Hos.
4.
2
,
3.
Are
women
proud
,
and
do
they
brave
it
out
in
their
apparrell
?
the
very
gates
shall
lament
and
mourne
for
it
.
Isay
3.
16.
Doe
men
covet
an
evill
coveteousnes
,
coveting
more
the
gaine
of
the
world
then
the
glory
of
God
?
The
stone
out
of
the
wall
shall
cry
and
the
beame
out
of
the
timber
shall
answer
it
.
Hab.
2.
11.
Are
men
wrathfull
,
and
cholerick
,
with
Moab
?
then
Moab
groanes
against
Moab
.
Isay
.
16.
7.
The
grounds
and
dwellings
of
Moab
,
groane
under
the
hands
of
Moab
;
the
walls
of
Moab
,
against
the
men
of
Moab
.
But
it
may
be
demanded
,
did
ever
any
Obje
.
man
heare
the
creatures
groane
?
did
any
heare
any
unreasonable
creature
groane
?
did
ever
any
heare
the
heavens
to
groane
,
or
the
earth
to
groane
,
or
the
trees
,
or
any
such
like
creatures
groane
?
how
doe
the
creatures
groane
?
They
may
be
said
to
groane
five
waies
.
Answ.
First
,
this
is
spoken
hyperbolically
,
to
declare
the
great
miserie
the
creatures
are
in
to
serve
sinfull
man
:
the
creatures
were
made
to
serve
with
reference
to
a
holy
God
.
Oh
what
miserie
then
is
it
for
them
to
be
serviceable
to
sinefull
and
ungodly
men
?
thus
,
saith
Chrysostome
,
doth
the
Prophet
bring
in
the
vines
groaning
,
the
roofe
of
the
temple
and
the
very
high-waies
groaning
upon
mens
sinnes
,
to
signify
the
exceeding
great
desire
that
each
of
the
creatures
have
to
be
redeemed
from
such
a
thraldome
.
Secondly
,
this
is
spoken
Analogically
,
in
regard
of
a
naturall
instinct
of
blinde
reason
that
is
in
all
the
creatures
:
for
they
have
all
reason
,
as
if
it
were
reason
indeed
:
they
have
all
a
shadow
of
reason
:
the
grasse
growes
as
right
,
as
if
it
knew
how
to
grow
:
the
wheate
sproutes
forth
,
as
if
it
knew
how
to
sproute
forth
;
every
creature
acteth
by
a
rule
,
which
it
swerveth
not
from
,
as
if
it
were
endued
with
reason
to
act
by
.
A
stone
falling
findes
out
the
straight
line
of
descending
,
as
if
it
had
reason
to
pecke
it
out
.
Let
a
stone
be
cast
up
in
the
aire
,
all
the
reason
under
heaven
cannot
finde
a
straighter
line
then
it
will
to
fall
downe
by
;
so
every
creature
,
it
hath
such
an
obedientiall
instinct
to
glorify
God
,
as
if
it
had
reason
to
obey
by
;
wherefore
it
is
saide
to
groane
to
serve
sinne
;
the
Land
shall
mourne
,
every
family
a
part
:
Zachar.
12.
12.
As
men
mourne
with
reason
at
the
crucifying
of
the
Lord
of
life
,
so
the
Land
it selfe
mournes
Analogically
at
the
same
.
Thirdly
,
this
is
spoken
supposedly
or
by
way
of
supposition
.
Every
creature
groaneth
:
that
is
,
if
they
had
reason
,
they
would
groane
to
be
so
misused
.
Beloved
,
the
liquor
that
the
drunkard
abuseth
,
if
it
had
reason
as
well
as
a
man
to
know
how
shamefully
it
is
abused
and
spoiled
,
it
would
groane
in
the
barrells
against
him
:
it
would
groane
in
the
cup
against
him
,
it
would
groane
in
his
throate
and
belly
against
him
;
it
would
flie
in
his
face
,
if
it
could
speake
,
and
crie
out
drunkard
,
out
.
So
if
God
should
open
the
mouth
of
the
creatures
,
as
he
did
open
the
mouth
of
Balaans
Asse
:
then
,
the
proud
mans
garments
on
his
backe
would
groane
against
him
;
there
is
never
a
creature
but
if
it
had
reason
to
know
how
it
is
abused
,
till
a
man
is
converted
,
it
would
groane
against
man
.
If
the
creature
were
conscious
of
mans
abuse
of
it
,
then
the
Land
would
groane
to
beare
us
,
the
Aire
would
groane
to
give
us
breathing
,
our
houses
would
groane
to
lodge
us
,
our
beds
would
groane
to
ease
us
,
our
foode
to
feede
us
,
our
cloathes
to
cover
us
,
and
every
creature
would
groane
against
us
to
give
us
any
helpe
or
comfort
,
so
long
as
we
live
in
sinne
against
God
.
Fourthly
,
intelligently
,
there
is
an
intellective
assistance
which
runs
along
in
every
creature
,
as
the
heathen
and
schoole-men
tell
us
.
The
power
,
goodnesse
and
providence
of
God
,
run
along
in
them
,
giving
being
,
quickening
,
preserving
,
leading
and
governing
&c.
So
that
a
man
cannot
wrong
the
creature
,
but
he
wrongs
God
in
the
creature
.
And
therefore
because
Paul
wronged
and
persecuted
the
Church
,
Christ
cals
out
from
heaven
to
him
,
Why
persecutest
thou
me
?
Acts.
9.
4.
Why
?
because
he
persecuted
the
Church
,
which
was
Christ
his
Church
.
As
Christ
is
the
head
of
his
Church
,
so
God
hath
made
him
the
heire
of
all
the
creatures
;
all
the
creatures
are
delivered
up
to
Christ
,
and
they
are
his
:
so
that
a
man
cannot
wronge
the
creatures
but
he
wrongeth
Christ
,
and
Christ
groanes
in
the
creatures
,
against
the
drunkard
,
Drunkard
,
why
abusest
thou
me
?
When
the
covetous
man
is
coveting
for
the
world
,
Christ
cries
in
his
barne
,
he
cries
in
his
Chest
:
Christ
cries
in
his
goods
,
Wretch
,
Wretch
,
why
wrongest
thou
me
?
Doth
a
man
abuse
his
apparrell
to
pride
?
Christ
groanes
against
him
,
Wretch
,
Wretch
,
why
abusest
thou
me
?
all
the
creatures
are
so
inlivened
,
quickned
,
preserved
by
God
,
that
a
man
cannot
meddle
nor
lay
his
hand
on
the
creature
,
but
he
meddles
with
God
himselfe
.
Fifthly
,
this
is
spoken
specifically
:
not
of
the
blessed
Angells
as
Origen
would
have
it
,
nor
of
men
in
generall
as
Austin
would
have
it
,
because
man
is
a
little
world
,
and
all
creatures
meete
in
him
:
But
specifically
,
every
creature
groaneth
:
that
is
,
saith
Gregory
and
Hugo
,
and
others
,
the
goaly
groaneth
:
and
it
is
therefore
saide
every
creature
groaneth
,
because
the
godly
groane
;
every
creature
groaneth
in
the
bowells
of
the
Saints
;
they
take
the
part
of
every
creature
,
and
come
before
God
in
the
behalfe
of
the
creatures
,
in
their
prayers
,
confessions
,
and
humiliations
,
confessing
how
horribly
and
fearefully
the
creatures
are
abused
,
groaning
and
mourning
in
their
hearts
for
it
.
Thus
you
see
how
the
creatures
may
be
said
to
groane
under
the
slavery
of
sinne
;
Come
we
to
the
reasons
why
the
creatures
are
said
to
groane
under
the
slavery
of
sin
.
First
,
because
it
is
distracted
in
its
service
:
Reas.
1
all
the
creatures
are
Gods
servants
:
Psal.
119.
9.
that
is
,
they
minister
to
his
prayse
,
they
serve
for
the
setting
forth
of
his
glory
,
they
all
conspire
to
Gods
owne
ende
and
purpose
:
all
the
creatures
are
Gods
servants
,
the
flesh
and
wicked
men
are
Gods
enemies
;
the
creatures
were
made
to
serve
God
.
Oh
then
how
distracted
are
they
,
when
they
are
made
to
serve
the
flesh
and
corruption
?
the
earth
was
made
to
honour
God
,
and
therefore
it
must
needs
groane
to
carrie
one
that
is
a
rebell
against
God
:
meate
and
drinke
were
made
for
Gods
glory
,
and
therefore
they
must
needs
groane
to
feede
a
rebell
:
the
Sun
and
Moone
were
made
to
declare
Gods
prayse
,
and
therefore
they
must
groane
to
give
light
to
a
rebell
:
they
will
see
nothing
by
it
but
to
dishonour
God
.
Gold
and
silver
,
goods
and
cattle
,
corne
and
grasse
,
were
made
for
Gods
prayse
,
and
therefore
they
must
needs
groan
to
maintaine
a
rebell
;
tongues
were
made
to
blesse
God
,
therefore
they
must
needs
groane
to
be
in
the
mouthes
of
swearing
and
lying
rebells
:
eyes
were
made
for
Gods
praise
,
to
see
the
Word
and
Workes
of
God
withall
,
therefore
they
must
needs
groane
to
be
in
the
heads
of
lustfull
wantons
,
that
behold
nothing
but
vaine
and
sinfull
objects
by
it
.
Needs
must
the
creatures
groane
that
is
distracted
in
its
service
.
God
would
have
one
thing
,
and
the
wicked
another
.
When
a
wicked
man
thinkes
of
a
creature
,
or
meddle
with
a
creature
,
or
useth
a
creature
not
to
that
end
God
hath
appointed
it
for
,
the
creature
is
distracted
in
its
service
,
it
knows
not
which
way
to
goe
,
our
Saviour
tells
us
Matth.
6.
14.
and
No
man
can
serve
two
Masters
;
If
a
servant
should
be
compelled
to
have
two
Masters
:
the
one
bids
him
go
one
way
,
doe
such
a
thing
;
the
other
commands
the
cleane
contrary
of
him
,
and
that
upon
life
and
death
:
how
miserably
should
such
a
one
be
distracted
,
and
how
would
it
make
him
sigh
and
groane
under
such
a
slavery
:
so
it
is
with
the
creatures
:
When
God
the
true
and
proper
Master
of
them
commands
and
appoints
one
thing
,
and
one
end
for
them
,
and
wicked
men
,
usurping
tyrants
,
shall
forcibly
carry
them
to
another
:
needs
must
the
creat●res
groane
in
such
distraction
;
the
creatures
continually
gaspe
to
set
forth
the
praise
of
God
:
they
are
continually
ministring
of
new
occasions
to
glorifie
God
.
Secondly
,
they
groane
because
of
the
unprofitablenesse
〈◊〉
.
of
their
service
;
they
serve
,
and
serve
,
and
get
nothing
by
it
.
Should
a
servant
do
never
so
hard
a
taske
,
toyle
and
moyle
himselfe
never
so
much
:
yet
if
he
should
have
good
pay
for
his
labour
,
it
would
not
vex
him
;
there
would
be
some
comfort
in
it
●
but
when
a
servant
hath
toyled
and
laboured
;
if
then
he
should
have
nothing
but
stripes
for
wages
,
and
blowes
for
quarteridge
,
it
would
even
breake
his
heart
,
and
it
would
make
him
to
groane
to
live
under
such
a
servitude
.
Thus
is
it
with
the
poore
creatures
:
they
serve
wicked
men
and
have
nothing
but
labour
for
their
paines
:
nothing
but
woes
,
and
curses
,
and
the
plagues
of
God
upon
them
for
their
paines
,
Gen.
3.
Beloved
,
what
are
all
those
heaths
,
parched
grounds
,
barren
lands
,
&c.
amongst
us
,
but
the
groanings
of
the
creatures
under
our
sins
?
What
are
the
tempests
,
inundations
of
waters
,
strange
snowes
,
earthquakes
,
but
the
groanings
and
quakings
of
the
creatures
under
our
sinnes
?
What
are
all
murraines
,
glanders
,
plagues
and
pestilences
,
but
the
groanings
of
the
creatures
under
our
sinnes
?
What
are
those
strange
unnaturall
births
,
and
mishapen
monsters
that
are
brought
f●●th
daily
,
but
the
groanings
of
the
creatures
under
our
hands
?
it
is
loth
to
serve
us
.
Looke
upon
the
Husbandman
,
the
earth
is
loth
to
give
him
a
harvest
,
he
is
faine
to
dung
it
and
dresse
it
,
and
by
his
Plough
to
rent
and
teare
up
the
very
heart
of
it
and
sow
and
harrow
it
,
&c.
It
s
loth
to
serve
such
a
hard
Master
.
Looke
on
all
the
creatures
,
and
see
how
backward
,
how
dull
and
untoward
they
are
to
yeeld
service
to
man
,
because
they
have
such
hard
pay
for
their
labour
.
Thirdly
,
because
of
the
uncessantnesse
of
Reas.
3
its
service
.
It
is
ever
toyling
and
labouring
without
intermission
.
Beloved
,
we
were
not
able
to
live
,
unlesse
the
creatures
were
still
in
action
,
unlesse
the
Sea
were
alwaies
in
motion
,
the
earth
alwaies
bearing
,
the
fire
alwaies
heating
,
and
all
other
things
doing
their
part
.
What
servant
is
there
,
but
that
sometime
or
other
hath
his
holy
day
,
his
day
of
recreation
?
but
the
creatures
are
never
at
rest
.
By
watering
he
wearieth
the
thicke
clouds
,
Job
.
37.
11.
Is
not
the
Sun
in
the
Firmament
wearied
by
poasting
up
and
downe
from
East
to
West
?
is
it
not
strange
to
thinke
what
toyle
it
hath
in
its
continuall
circuits
,
when
it
runnes
in
one
houre
two
thousand
thousand
miles
.
Those
that
have
no
knowledge
in
the
working
of
the
creatures
may
thinke
it
strange
,
but
they
that
have
learning
and
knowledge
,
know
it
to
be
as
true
as
the
Sun
shineth
.
But
when
it
hath
gone
thus
farre
,
what
good
doth
come
from
it
?
one
seeth
to
drinke
,
sweare
and
swagger
;
another
see
to
Dice
and
Card
by
it
;
another
sees
to
Hunt
and
Hauke
by
it
,
another
sees
to
trade
and
chaffer
:
but
few
see
to
glorifie
God
by
it
.
Is
it
not
a
miserable
thing
that
when
the
creature
hath
been
at
all
this
labour
and
toyle
,
yet
it
shall
doe
it
for
base
sinfull
man
,
that
will
not
see
to
glorifie
God
by
it
?
Fourthly
,
in
regard
of
the
misery
and
woe
Reas.
4
that
the
creatures
lie
under
,
so
that
it
had
been
good
for
the
creatures
that
they
never
had
had
a
being
:
but
that
God
meanes
to
deliver
them
.
As
it
was
said
of
Judas
that
betrayed
Christ
,
good
it
had
been
for
him
if
he
had
never
been
borne
;
So
beloved
,
were
it
not
that
God
keeps
the
creature
untill
the
day
of
redemption
of
the
Sonnes
of
God
,
then
to
free
them
from
bondage
and
misery
,
it
had
been
good
for
the
creatures
that
they
had
had
no
being
.
Better
it
were
the
creature
were
annihilated
to
its
old
nothing
,
then
that
wicked
men
should
thus
cast
an
eye
upon
the
creature
,
tread
upon
the
creature
,
breath
in
the
creature
,
live
of
the
creature
;
better
were
it
for
the
creature
to
be
turned
to
its
old
nothing
.
I
will
make
it
plaine
;
Every
creature
hath
a
double
end
,
a
specificall
,
and
an
ultimate
end
.
pray
marke
it
.
First
,
a
speciall
or
intermediate
end
,
and
that
is
what
the
creature
is
made
to
doe
,
as
of
its
owne
nature
;
as
,
the
specificall
end
of
fire
is
to
burne
,
of
the
Sun
to
shine
,
of
the
water
to
moisten
.
Secondly
,
the
ultimate
and
last
end
of
the
creature
,
and
that
is
Gods
glory
to
glorifie
God
;
every
creature
is
then
happy
when
it
hath
attained
its
end
;
but
,
the
specificall
cannot
be
its
happinesse
;
for
there
is
another
end
beyond
that
.
The
ultimate
end
of
a
creature
,
as
it
is
a
creature
,
namely
to
set
forth
Gods
glory
,
is
more
essentiall
to
it
,
then
its
owne
specificall
end
,
because
it
hath
this
specificall
end
onely
in
reference
to
the
ultimate
end
.
Therefore
,
if
the
creature
be
robbed
of
its
last
end
,
it
is
robbed
of
its
being
.
The
soule
and
heart
of
the
creature
is
killed
,
and
it
is
undone
,
when
as
it
is
taken
from
his
ultimate
end
.
It
were
as
good
that
the
world
were
no
world
,
as
that
God
have
no
glory
by
it
:
as
good
no
earth
,
no
corne
,
no
cattell
,
as
that
God
be
not
honoured
by
by
it
:
A
man
no
man
,
if
he
doe
not
honour
God
:
a
creature
no
creature
,
if
it
doe
not
honour
God
:
it
is
as
much
as
if
the
creature
were
annihilated
to
its
first
nothing
,
yea
worse
:
for
,
there
is
no
evill
in
nothing
,
all
evill
is
founded
out
of
some
good
.
Hence
it
followeth
,
that
a
wicked
man
Use
1
hath
no
right
to
the
creatures
.
For
if
the
creatures
were
now
of
right
belonging
to
the
wicked
,
they
would
not
groane
under
their
service
:
for
every
thing
rejoyceth
to
be
where
of
right
it
should
be
.
And
a
thing
groanes
when
it
is
not
in
his
proper
place
.
I
desire
not
to
be
misconstrued
in
this
hard
point
:
wicked
men
have
a
fivefold
right
to
the
creatures
,
which
is
as
good
as
nothing
without
the
sixth
.
First
,
they
have
a
civill
right
:
so
Nabals
sheep
were
said
to
be
his
sheep
,
1
Sam.
25.
4.
And
he
was
a
theefe
that
should
have
stolne
them
from
him
.
A
man
is
a
thiefe
before
God
and
man
that
robs
a
wicked
man
.
Secondly
,
a
providentiall
right
:
that
is
,
God
by
his
providence
may
cast
the
creatures
in
abundance
upon
a
wicked
man
.
Thus
we
see
wicked
men
have
lands
,
houses
,
and
great
possessions
,
corne
and
cattell
,
&c.
God
by
his
providence
casteth
them
upon
them
,
Jer.
27.
5.
God
that
made
the
Heavens
and
the
earth
with
all
creatures
he
distributes
and
disposeth
of
them
according
to
his
owne
will
.
Thirdly
,
a
vindicative
right
from
Gods
wrath
:
they
may
be
instruments
of
his
wrath
,
they
may
be
able
to
execute
the
vengeance
of
God
,
as
in
the
sixth
verse
of
the
forenamed
place
,
Nebuchadnezzar
was
a
wicked
man
,
yet
when
the
Lord
would
have
him
to
execute
his
revenge
upon
Judah
for
Judahs
sinnes
and
rebellions
against
God
,
to
this
end
the
Lord
delivered
up
all
the
Cattell
,
and
all
the
Lands
of
Judah
into
the
King
of
Babylons
hand
,
though
in
the
end
he
vomits
them
up
againe
.
Fourthly
,
a
wicked
man
may
have
a
creatures
right
:
a
wicked
man
as
he
is
a
creature
,
so
he
hath
a
creatures
right
to
the
creatures
.
For
one
creature
depends
on
another
,
and
helpes
one
another
,
and
all
joyne
to
maintaine
the
life
of
man
.
God
hath
commanded
man
that
he
shall
not
murther
;
and
therefore
he
is
not
to
murther
himselfe
.
Wherefore
when
he
is
hungry
he
must
not
starve
himselfe
,
but
must
eate
:
when
he
is
dry
he
must
not
choake
himselfe
,
but
he
must
drinke
,
be
he
never
so
wicked
.
Fiftly
and
lastly
,
they
have
a
filiall
right
to
them
,
for
God
will
have
his
grace
and
the
Gospel
of
his
Son
Christ
to
be
offered
unto
them
:
he
will
have
the
wicked
invited
to
faith
and
repentance
;
now
this
cannot
be
unlesse
they
should
live
:
they
cannot
be
invited
to
faith
unlesse
they
a
naturall
life
:
and
a
naturall
life
they
cannot
have
,
if
they
should
have
no
naturall
helps
to
uphold
them
therein
,
Psal.
115.
16.
The
Heavens
aae
the
Lords
,
but
the
earth
hath
he
given
to
the
children
of
men
.
Chrysostome
saith
,
he
hath
given
all
the
creatures
to
men
in
common
,
I
have
given
them
my
creatures
here
below
,
that
they
might
trust
in
me
above
:
that
they
may
enter
into
the
kingdom
of
Heaven
at
the
last
.
This
is
a
filiall
right
,
when
he
that
is
not
may
be
a
Son
of
God
:
therefore
God
will
have
the
Gospell
preached
to
the
wicked
.
Now
,
if
the
wicked
might
not
have
the
creatures
,
how
could
they
come
to
Church
?
Alas
,
you
were
not
able
to
sit
in
your
Pews
and
to
heare
the
Gospell
preached
,
if
you
might
not
have
the
creatures
.
But
beloved
,
all
these
rights
are
nothing
without
another
right
.
The
creatures
may
groane
in
their
hands
:
these
make
their
doome
and
damnation
the
greater
,
and
the
bondage
and
misery
of
the
creature
the
greater
,
that
the
creature
should
help
man
to
come
to
Christ
,
and
then
he
will
not
have
him
:
that
the
creature
hath
fed
and
nourished
such
a
one
that
he
might
repent
,
but
he
will
not
:
that
the
creature
hath
given
him
life
,
light
and
strength
to
lead
him
to
faith
,
but
he
will
no●
believe
:
O
,
then
,
the
creature
fetcheth
such
a
groane
as
that
it
makes
all
the
world
to
ring
with
it
,
and
God
heares
the
groanes
.
A
wicked
man
hath
no
filiall
right
to
the
creatures
,
they
have
no
Son-like
right
in
Christ
:
they
have
a
filiable
right
,
because
they
are
invited
to
be
his
Sons
and
daughters
;
but
as
long
as
they
live
in
their
sinnes
they
are
none
of
his
sonnes
,
neither
have
they
any
filiall
right
.
Beloved
,
mans
first
Charter
is
out
of
doubt
lost
,
by
reason
of
sinne
;
all
the
creatures
are
fallen
by
lapse
into
the
hands
of
God
the
owner
againe
.
Now
Christ
is
our
chiefe
Lord
,
he
is
made
the
Heire
of
all
things
,
Hebrews
1.
And
the
wicked
that
are
not
new
creatures
in
Christ
,
in
regard
of
filiall
right
,
they
are
but
incroachers
;
and
therefore
every
creature
groanes
in
their
fingers
,
and
every
thing
that
they
have
,
groanes
to
be
theirs
;
their
very
meate
groans
in
their
bellies
,
their
sleep
groanes
in
their
heads
,
their
breath
groanes
in
their
lungs
:
yea
,
the
very
blood
groanes
in
their
veines
,
and
woe
is
them
that
they
have
not
eares
to
heare
these
groanes
.
Though
God
give
them
Tables
,
and
fill
them
with
abundance
,
yet
he
raines
his
fierce
wrath
and
vengeance
upon
their
meate
while
they
are
eating
,
Job
20.
23.
God
will
make
them
restore
every
creature
they
have
;
they
shall
make
restitution
as
oppressors
of
the
poore
creatures
,
vers.
18.
and
their
meat
shall
be
turned
into
the
gall
of
Aspes
,
vers.
14.
for
the
very
creatures
shall
rise
up
in
judgement
against
them
,
and
condemne
them
:
we
know
that
every
creature
groaneth
.
Secondly
,
this
may
teach
us
that
the
wicked
have
little
cause
to
be
merry
at
any
time
,
because
there
is
nothing
about
them
,
nor
in
them
,
nor
before
them
,
but
groaneth
against
them
.
Every
creature
that
they
have
groanes
because
it
is
possessed
by
them
:
not
some
kinde
of
creatures
,
but
every
creature
,
as
Theophylact
observes
,
every
creature
groaneth
against
them
.
Dost
thou
live
in
thy
sinnes
,
and
yet
art
merry
?
thou
art
madde
.
Dost
thou
live
in
thy
carnall
estate
and
condition
,
and
yet
canst
rejoyce
?
thou
art
surely
besides
thy selfe
.
For
who
can
be
merry
in
the
midst
of
thousand
thousands
of
groanes
?
Thy
Apparell
groanes
,
thy
Laces
,
thy
Silkes
,
and
thy
Braveries
groane
,
till
either
thou
beest
a
new
creature
,
or
else
beest
in
hell
.
Thy
house
and
thy
stuffe
,
thy
barne
and
thy
store
doe
groane
,
till
either
thou
be
a
Convert
or
in
Tophet
.
Every
penny
in
thy
purse
,
every
ragge
on
thy
backe
,
yea
thy
flesh
and
thy
bones
,
yea
thine
owne
soule
and
thy
spirits
as
they
are
Gods
creatures
,
and
take
his
part
,
they
all
groane
against
thee
till
thou
beest
cut
off
.
Not
onely
all
thy
sinnes
,
all
thy
oathes
,
lies
,
vaine
speeches
;
not
onely
every
absence
from
Church
,
every
idle
thought
,
every
unprofitable
word
,
every
Sermon
that
thou
hast
heard
without
profit
,
every
exhortation
thou
hast
heard
without
benefit
,
every
sicknesse
thou
hast
had
without
reformation
,
every
day
of
patience
thou
hast
enjoyed
without
repentance
,
not
onely
all
these
doe
groane
against
thee
:
but
also
every
creature
in
heaven
and
in
earth
,
they
doe
all
groane
and
travell
in
paine
to
be
delivered
out
of
thy
slavery
.
Whatsoever
thou
doest
,
the
creatures
groane
and
complaine
against
thee
.
How
then
canst
thou
rejoyee
,
or
have
merry
day
?
I
have
saide
of
this
joy
it
is
madde
:
and
dost
thou
rejoyce
?
thy
rejoycing
shall
be
short
.
Job
.
20.
5.
Beloved
,
needs
must
a
wicked
man
have
wrath
and
vengeance
powred
downe
upon
him
;
for
all
creatures
groane
to
God
for
his
vengeance
and
destruction
.
The
creatures
crie
unto
God
,
Lord
,
plague
this
man
:
Lord
,
shower
downe
thy
curses
on
him
:
he
hath
abused
and
wronged
me
:
Lord
,
let
not
such
a
rebell
as
that
man
is
,
escape
,
but
in
thy
justice
be
avenged
on
him
for
his
abuse
of
us
.
Weepe
and
howle
rather
then
thou
secure
and
impenitent
person
;
let
this
be
a
Corasime
to
thy
pleasantest
lust
,
and
as
an
Arrow
shot
into
thy
heart
to
let
out
the
life
and
bloud
of
all
thy
sinnes
and
corruptions
,
to
thinke
of
this
.
And
in
the
feare
of
God
take
heede
,
how
thou
goest
on
in
thy
sinnes
,
in
thy
abuse
of
Gods
creatures
,
least
thereby
thou
forcing
the
creatures
to
groane
for
vengroane
,
they
pull
downe
the
wrath
and
plagues
of
God
upon
thy
head
.
Oh
what
a
terrour
is
this
to
the
wicked
;
every
creature
groanes
:
not
in
compassion
for
thee
,
nor
in
fellow-feeling
with
thee
,
as
with
the
godly
,
but
in
indignation
against
thee
.
The
horses
,
and
the
bridles
,
they
should
have
written
upon
them
holinesse
in
the
Lord
Zach.
14.
20.
this
is
a
Prophesie
of
the
Churches
holinesse
under
Christ
,
not
as
Theoderit
adplies
it
to
Hellena
,
who
adorned
her
horse-trappings
with
the
nailes
of
Christ
his
crosse
.
Hierome
refuits
that
;
but
,
to
shew
that
Christ
he
will
have
even
the
horses
and
bridles
,
and
all
and
every
thing
for
a
holy
use
;
so
the
silly
horses
and
even
the
bridles
doe
groane
and
pronounce
woe
unto
the
ungodly
riders
that
feare
not
God
.
Every
pot
in
Judah
,
and
every
bowle
in
Jerusalem
shall
be
holy
unto
the
Lord
,
ver.
12.
The
drinking
pots
and
bowles
doe
groane
,
woe
be
unto
him
that
drinkes
,
and
lives
not
a
godly
life
:
yea
the
very
high-ways
shall
be
called
the
ways
of
holines
,
I
say
35.
8.
the
ways
and
the
pathes
groane
under
all
that
goe
on
them
and
are
not
holy
.
There
is
no
creature
above
or
beneath
as
Porsper
speaketh
,
which
doth
professe
the
praise
of
God
,
and
therefore
every
creature
contesteth
against
thee
that
praysest
not
God
.
The
Angels
and
all
the
Hoast
of
Heaven
prayse
God
.
Psal.
148.
the
Sunne
,
the
Moone
and
the
starres
prayse
God
,
the
heavens
and
the
waters
that
be
above
the
heavens
prayse
God
:
the
earth
,
the
dragons
,
and
all
the
deepes
,
fire
and
haile
&c.
Kings
of
the
earth
,
&c.
all
these
sing
forth
the
prayses
of
God
.
And
therefore
they
all
groane
against
him
that
prayseth
him
not
.
Better
were
it
for
thee
to
have
all
the
divells
in
hell
against
thee
,
then
to
have
the
groanes
of
Gods
creatures
against
thee
.
I
would
rather
have
all
the
divells
in
hell
,
and
all
the
wicked
in
the
world
against
mee
,
then
the
least
worme
or
dust
of
the
earth
to
groane
in
the
eares
of
the
Lord
against
me
.
A
thousand
worlds
cannot
doe
me
so
much
good
,
as
the
least
groan
of
the
meanest
of
all
Gods
creatures
can
doe
me
hurt
.
Oh
then
how
shall
the
wicked
ever
hope
to
escape
the
doome
to
come
,
that
have
so
many
millions
of
creatures
groaning
against
them
.
But
what
kinde
of
groanes
are
these
?
-
They
are
upbraiding
groanes
.
-
They
are
witnessing
groanes
.
-
They
are
accusing
groanes
.
-
They
are
judgeing
and
condemning
groanes
.
First
,
they
are
upbraiding
groanes
,
Give
eare
Oh
ye
heavens
,
and
I
will
speake
,
and
heare
Oh
earth
the
words
of
my
lips
.
Dent.
32.
1.
as
if
God
had
said
,
marke
O
ye
heavens
,
and
let
all
the
whole
world
heare
what
I
testifie
against
this
people
:
as
if
the
heavens
and
the
earth
did
upbraide
them
of
their
unthankfullnesse
.
God
commands
the
Sun
to
shine
and
it
shineth
:
the
earth
to
fructifie
and
it
obeyeth
:
But
this
wicked
people
he
commands
to
repent
and
to
forsake
their
sinnes
,
and
they
will
not
.
Chrysostome
saith
,
wicked
men
although
they
have
naturall
reason
in
them
,
are
more
sencelesse
then
sencelesse
creatures
:
the
rocks
,
and
the
flints
,
the
fly
and
the
gnats
may
upbraide
them
;
the
rocks
rent
in
sunder
,
but
this
people
wil
not
rent
their
hearts
;
swarmes
of
flies
were
hist
for
to
come
,
and
they
yeelded
obedience
;
and
the
livelesse
creatures
groane
under
the
slavery
of
sinne
:
but
they
will
not
obey
,
they
will
not
be
brought
to
groane
for
their
sinnes
.
How
do
all
the
creatures
upbraide
man
!
Doe
ye
thus
requite
the
Lord
O
ye
foolish
people
and
unwise
.
Beloved
,
how
doe
the
heavens
and
the
earth
upbraide
thee
for
unthankfullnesse
;
wert
thou
ever
in
sicknesse
,
and
God
did
not
deliver
thee
?
wert
thou
ever
in
misery
,
and
God
did
not
comfort
thee
?
wert
thou
ever
in
any
straight
,
and
God
did
not
direct
thee
?
in
sicknesse
who
was
life
unto
thee
?
in
poverty
who
supplied
thee
?
in
danger
who
delivered
thee
?
was
it
not
God
that
hath
done
all
for
thee
?
And
shall
the
Lord
command
thee
obedience
,
and
wilt
thou
not
grant
it
him
?
doth
he
command
thee
to
part
with
thy
lust
,
and
crucifie
all
thy
corruptions
,
and
wilt
thou
not
obey
him
?
doth
the
Lord
command
thee
to
be
meeke
,
humble
,
patient
,
and
dost
thou
refuse
?
then
,
heare
O
heavens
,
and
hearken
O
earth
.
Secondly
,
the
groanes
of
the
creatures
are
witnessing
groanes
.
I
call
heaven
and
earth
to
record
against
you
;
know
that
you
shall
shortly
perish
,
said
Moses
to
the
Isralites
.
Dent.
4.
26.
So
beloved
,
let
me
say
to
you
,
I
call
heaven
and
earth
to
record
against
you
,
that
woe
and
damnation
shall
be
to
that
man
that
obeys
not
the
commandements
of
God
;
Cursed
be
that
man
,
that
goeth
on
still
in
his
wickednesse
.
The
heavens
write
his
curse
,
and
the
whole
earth
doe
witnesse
his
vengeance
,
that
will
not
give
over
his
lust
at
the
commandement
of
the
Gospell
of
the
Lord
Jesus
Christ
.
As
Joshuah
said
unto
all
the
people
,
Josh.
24.
27.
Behold
this
stone
shall
be
a
witnesse
unto
us
,
for
it
hath
heard
all
the
words
of
the
Lord
,
which
he
spake
unto
us
;
it
shall
be
a
witnesse
&c.
so
may
I
say
unto
you
,
the
walls
of
this
house
shall
cry
,
the
timber
of
the
Church
shall
answer
,
this
Sermon
that
you
have
heard
,
this
doctrine
that
hath
beene
preached
unto
you
,
if
you
will
not
repent
,
if
you
will
not
humble
your selves
and
obey
the
voyce
of
your
God
,
all
these
shall
witnes
against
you
another
day
,
that
you
had
a
time
,
that
you
had
a
day
to
repent
in
,
you
had
the
word
of
God
calling
you
to
it
,
but
you
would
not
.
Dost
thou
commit
a
sinne
?
and
none
by
,
but
the
stonnes
in
the
streets
?
even
they
see
thee
,
like
Joshuahs
stone
with
seven
eyes
,
and
they
shall
witnes
against
thee
.
Dost
thou
pray
thy
lazie
praiers
unto
God
,
thoughtlesse
of
God
,
and
none
by
but
the
walls
of
thy
Clofet
,
or
thy
bedde
,
or
the
hangings
?
they
shall
witnes
against
thee
.
Dost
thou
sweare
,
and
blaspheme
the
King
of
Heaven
?
though
none
were
present
,
but
the
fowles
of
the
aire
,
they
shall
carry
thy
voice
and
declare
the
matter
.
Eccles.
10.
20.
If
the
creatures
groane
against
thee
,
then
they
are
sensible
in
some
sort
,
to
witnesse
against
thee
.
Beloved
,
mens
hearts
are
so
stubborne
,
that
we
the
Ministers
of
God
may
doe
as
the
Prophet
did
,
1
King
.
13.
2.
who
cryed
O
Altar
,
Altar
,
thus
saith
the
Lord
.
What
?
was
the
Prophet
sent
unto
the
Altar
?
had
the
Altar
cares
?
No
,
he
was
sent
unto
Jeroboam
,
his
message
was
to
him
;
but
he
knew
that
he
would
not
heare
,
nor
believe
,
nor
obey
;
therefore
he
turned
from
the
King
,
and
spake
to
the
sencelesse
Altar
.
So
may
we
say
for
all
the
hearing
some
will
afford
us
;
O
walls
,
walls
,
thus
saith
the
Lord
,
cursed
is
the
man
that
obeyeth
not
.
O
House
of
the
Lord
,
witnesse
against
this
rebellious
generation
.
So
Jeremy
,
he
cried
out
,
O
earth
,
earth
,
earth
,
heare
the
Word
of
the
Lord
,
thus
saith
the
Lord
,
write
this
man
a
castaway
,
that
shall
never
prosper
,
Jer.
22.
29.
he
meant
wicked
Jeconiah
the
King
;
but
because
he
was
a
dea●e
Adder
,
he
preacheth
to
the
dead
earth
,
as
being
more
likely
to
listen
then
he
.
O
fearfull
doome
!
When
Jeconiah
will
not
heare
,
God
he
roares
so
loud
that
he
makes
the
dead
and
sencelesse
earth
to
heare
.
Beloved
,
in
the
feare
of
God
,
take
heed
,
if
there
be
any
dead
worldly-hearted
Professour
here
,
if
there
be
any
loose
prophane
sinner
here
,
any
impenitent
wretch
that
hath
not
repented
,
if
after
the
Lord
hath
sent
his
Ministers
to
thee
,
his
Word
and
Gospell
to
thee
,
and
thou
wilt
not
heare
;
take
he●d
lest
the
Lord
direct
his
speech
to
the
dead
earth
,
and
say
,
O
earth
,
earth
,
earth
,
heare
the
Word
of
the
Lord
;
write
these
men
,
men
that
shall
never
prosper
:
they
will
still
covet
and
lie
,
they
will
still
fret
and
chafe
,
they
will
still
content
themselves
with
formes
of
godlinesse
,
they
will
still
be
lukewarme
or
key-cold
;
they
do
still
pray
as
they
did
,
rub
on
as
they
did
seven
yeares
agoe
;
no
more
holy
,
no
more
zealous
,
no
more
heavenly
,
they
will
not
be
bettered
;
O
earth
,
earth
,
earth
,
heare
the
Word
of
the
Lord
,
write
them
a
people
that
shall
never
prosper
,
a
people
that
shall
never
be
converted
;
write
them
men
damned
for
ever
;
let
them
come
and
heare
Sermon
after
Sermon
,
but
write
them
men
that
shall
never
prosper
;
let
them
pray
,
and
let
their
prayers
never
prosper
;
let
them
goe
on
in
their
dead-hearted
profession
,
but
write
them
men
that
shall
never
prosper
.
Beloved
,
God
forbid
that
it
should
so
be
written
against
you
,
but
woe
be
to
you
if
ever
it
be
!
for
if
once
the
earth
hath
wrote
this
eternall
decree
of
God
upon
thy
soul
,
it
can
never
be
altered
;
I
will
warrant
thee
thy
damnation
sure
.
Thirdly
,
they
are
accusing
groanes
;
they
shall
accuse
thee
for
casting
thine
eye
upon
a
creature
,
without
taking
notice
of
God
.
They
shall
accuse
thee
for
thy
touching
,
tasting
,
handling
,
using
any
of
the
creatures
without
adoration
of
God
.
Dost
thou
thinke
of
a
creature
,
speake
of
a
creature
,
meddle
with
a
creature
,
or
take
possession
of
a
creature
?
they
shall
accuse
thee
,
if
thou
dost
not
live
to
the
glory
of
God
the
Creator
.
Fourthly
,
these
groanes
are
judgeing
and
condemning
groanes
.
He
shall
call
the
Heavens
above
,
and
the
earth
to
judge
his
people
,
Psal.
50.
4.
The
creatures
groane
;
why
then
doest
thou
not
groane
?
the
creatures
account
themselves
oppressed
and
sore
afflicted
because
they
are
constrained
to
serve
sinne
?
why
then
dost
thou
injury
them
?
If
the
King
should
build
him
a
stately
Palace
,
and
one
should
willingly
deface
it
,
or
abuse
it
,
or
pull
it
downe
;
would
not
the
very
Ravens
judge
him
a
Traytor
?
The
creatures
are
Gods
Palace
,
and
thou
demolishest
their
beauty
,
by
making
them
the
instruments
,
or
abettors
,
or
matter
,
or
incentives
of
sinne
;
thou
shalt
be
adjudged
of
High-treason
against
the
King
of
Kings
,
for
we
know
that
every
creature
groaneth
with
us
and
travelleth
in
paine
together
untill
now
.
Now
we
come
to
an
use
Of
Exhortation
;
doth
the
creature
Use
.
groane
to
serve
sinne
?
take
heed
then
you
doe
not
abuse
the
creatures
of
God
.
There
is
not
any
one
of
them
but
if
it
be
abused
to
sinne
or
by
sinne
,
but
it
will
presently
make
its
complaint
(
like
a
little
childe
to
his
Father
)
with
groanes
unto
God
.
Labour
to
be
a
true
Convert
unto
God
;
otherwise
,
if
thou
beest
not
regenerate
and
a
Convert
,
every
creature
that
thou
hast
,
is
in
bondage
under
thy
hands
,
and
it
groanes
unto
God
against
thee
,
till
God
recover
it
out
of
thy
hands
againe
.
I
will
recover
my
wooll
and
my
flaxe
saith
God
,
Hosea
2.
9.
the
creature
groaned
under
thraldome
,
because
it
was
possessed
by
them
that
were
carnall
;
and
therefore
God
saies
he
would
recover
it
.
Secondly
,
labour
not
to
sinne
against
God
,
for
,
if
thou
sinnest
against
God
,
thou
canst
not
meet
with
a
creature
but
it
groaneth
against
thee
.
When
Jonah
had
sinned
against
God
,
the
Sea
roared
against
Jonah
,
and
he
at
last
knew
it
well
enough
:
for
when
the
Marriners
askt
what
he
was
,
I
am
an
Hebrew
saith
he
,
and
I
feare
God
,
the
God
of
Heaven
,
which
hath
made
the
Sea
and
the
drie
Land
,
Jonah
1.
9.
as
if
he
should
say
,
I
feare
the
Lord
,
for
now
I
see
the
Heavens
are
black
against
me
:
and
the
clouds
mourne
at
me
:
and
the
Sea
groaneth
under
me
,
seeing
I
am
fled
from
the
presence
of
the
Lord
.
Thirdly
,
labour
never
to
set
your
hearts
on
any
creature
;
for
,
then
,
you
abuse
it
to
worldlinesse
,
and
covetousnesse
.
What
greater
injury
can
we
offer
to
the
creatures
,
then
by
making
them
occasions
of
turning
from
God
,
which
were
given
us
the
more
to
oblige
us
to
God
?
If
you
be
covetous
and
earthly
,
the
creature
must
needs
groane
under
this
wrong
.
Covetousnesse
is
Idolatry
,
saith
Saint
Paul
,
Colos
3.
5.
thou
turnest
the
creature
into
an
Idoll
:
every
creature
is
the
workmanship
of
God
,
but
an
Idoll
is
a
thing
dedicated
of
Divels
.
Fourthly
,
labour
to
use
all
the
creatures
in
humility
and
thankfulnesse
.
There
is
not
a
creature
,
but
it
hath
this
Motto
engraven
upon
it
,
it
is
the
gift
of
God
.
In
every
thing
then
give
thankes
,
1
Thes.
5.
18.
A
thing
and
a
creature
are
convertible
termes
:
if
in
every
thing
,
then
for
every
creature
must
we
give
thankes
;
why
?
because
every
thing
that
God
doth
for
us
,
or
doth
bestow
upon
us
,
it
is
a
gift
:
and
a
gift
groanes
under
unthankfulnesse
:
there
is
never
a
sicknesse
that
thou
hast
been
delivered
from
,
but
it
groanes
against
thee
,
if
thou
hast
not
had
thine
iniquity
purged
by
it
:
never
a
blessing
but
it
will
groane
aganist
thee
,
if
thou
serve
not
God
the
better
by
it
:
never
an
ordinance
of
life
and
grace
but
it
groanes
against
thee
if
thou
art
not
sanctified
and
made
holy
by
it
.
Fiftly
,
use
them
all
as
so
many
Bookes
,
and
as
so
many
Ladders
or
Rises
to
climbe
up
with
the
soule
of
God
.
When
thou
seest
how
kindely
and
favourably
the
Sun
shineth
on
thee
,
think
are
Gods
creatures
so
comfortable
!
how
comfortable
is
the
light
of
Gods
countenance
?
When
thou
tastest
the
sweetnesse
of
any
creature
,
thinke
then
,
O
what
infinite
sweetnesse
is
there
in
God
himselfe
!
still
,
from
the
creatures
,
winde
up
thy
soule
to
the
Creator
:
use
all
the
creatures
as
a
rise
to
winde
up
thine
heart
to
see
and
know
to
meditate
and
conceive
of
some
thing
of
God
.
Saint
Anthony
being
found
fault
withall
for
want
of
Books
,
answered
,
My
Bookes
are
Gods
creatures
,
and
in
them
I
may
read
,
as
in
the
silent
Oracles
of
God
;
this
is
my
Book
,
and
it
hath
three
pages
,
and
as
many
Letters
:
Heaven
,
Water
,
Earth
:
they
are
the
pages
of
this
booke
:
Starres
,
Fishes
,
Fowles
,
and
all
the
Terrestriall
creatures
,
they
are
the
letters
of
this
booke
.
There
are
but
three
maine
Books
in
the
world
to
be
read
:
all
other
books
are
but
Commentaries
upon
them
.
-
The
Book
of
the
Creatures
.
-
The
Book
of
the
Scriptures
.
-
The
Book
of
every
Mans
conscience
.
Read
but
these
three
,
and
meditate
of
them
,
and
thou
shalt
have
understanding
in
the
waies
of
God
,
to
know
God
in
all
thy
wayes
.
Beloved
,
this
is
rightly
to
use
the
creatures
,
and
thus
using
them
,
thou
shalt
prevent
their
groanings
against
thee
:
to
behold
and
see
God
present
in
them
all
.
It
was
the
saying
of
an
Ancient
,
that
,
that
man
is
blinde
,
deafe
,
sencelesse
,
brutish
,
that
knows
not
God
.
Thou
canst
not
see
a
creature
,
but
thou
mayest
see
God
:
thou
canst
not
feele
a
creature
,
but
thou
maiest
feele
God
:
thou
canst
not
smell
,
not
taste
,
nor
meddle
with
a
creature
,
but
thou
mayest
smell
and
taste
God
in
the
creature
:
thou
canst
not
behold
a
creature
,
but
thou
mayest
behold
God
in
the
creature
.
O
saith
one
,
if
I
could
see
God
as
he
appeared
to
the
Fathers
,
then
I
should
obey
him
,
and
feare
him
,
and
trust
in
him
,
and
love
him
.
I
answer
,
God
appeares
now
as
he
did
then
.
How
did
God
appeare
to
Abraham
,
Isaack
,
&c.
and
to
all
the
holy
Patriarches
and
Prophets
?
Did
God
appear
to
them
in
his
owne
Essence
and
nature
?
No
,
it
is
impossible
that
any
should
see
God
and
live
.
When
God
appeared
to
them
and
shewed
himself
to
them
,
he
did
it
in
a
creature
:
And
I
pray
you
,
doth
not
God
appeare
thus
amongst
us
now
?
God
having
made
man
to
behold
by
sence
,
by
sight
,
hearing
,
smelling
,
tasting
,
handling
;
that
all
the
knowledge
he
hath
,
he
must
have
it
by
these
;
God
makes
as
it
were
an
apparition
of
himselfe
;
he
takes
the
likenesse
as
it
were
of
the
Sunne
,
Moon
,
and
starres
,
and
therein
appeares
;
he
takes
the
Cattle
,
plants
,
&c.
and
therein
appeares
:
therein
he
shews
something
of
himselfe
:
thou
never
seest
any
creature
but
it
is
the
appearance
of
God
to
thoe
:
the
whole
world
is
an
apparition
of
God
to
thee
;
God
appears
in
the
heavens
,
in
the
earth
,
and
in
every
creature
.
If
therefore
when
thou
lookest
on
any
of
the
creatures
,
thou
makest
not
an
holy
use
of
them
,
beholding
God
in
them
,
using
them
as
a
rise
to
winde
up
thy
heart
and
soule
to
God
;
then
thou
abusest
the
creatures
,
and
makest
them
to
groane
against
thee
.
For
,
we
know
that
the
whole
creation
groaneth
and
travelleth
in
paine
till
this
present
.
FINIS
.
THE
CHRISTIAN
HIS
IMITATION
of
CHRIST
.
1
JOHN
2.
VER.
6.
He
that
saith
he
remaineth
in
him
,
ought
even
so
to
walke
as
he
hath
walked
THis
our
blessed
Apostle
in
the
beginning
of
this
Chapter
,
doth
declare
these
foure
things
.
First
,
a
generall
proposition
for
the
sinnes
of
the
world
;
if
any
man
sinne
,
we
have
an
Advocate
,
vers.
11.
12.
Secondly
,
nd
actuall
application
of
this
to
all
true
beleevers
,
who
may
all
know
that
Christ
is
theirs
,
and
that
they
are
Christs
,
ver.
5.
And
hereby
we
know
that
we
know
him
,
if
we
keepe
his
commandements
.
We
know
and
are
acquainted
with
this
principle
,
that
Jesus
Christ
is
the
propitiation
for
our
sins
,
if
we
keepe
his
commandements
.
Thirdly
,
here
is
the
fantasticall
presumption
of
many
men
that
hope
and
thinke
and
say
that
they
are
in
Christ
,
when
indeed
they
are
not
in
Christ
.
ver.
4.
He
that
saith
I
know
him
,
and
keepeth
not
his
commandements
,
is
a
lyar
,
and
the
truth
is
not
in
him
.
Fourthly
,
here
is
an
universall
direction
to
all
men
,
whereby
to
try
and
examine
themselves
whether
they
be
in
Christ
yea
or
no.
He
that
saith
he
abideth
in
him
,
ought
himselfe
to
walke
as
he
walked
.
These
words
branch
themselves
into
a
Thesis
,
and
an
Hypothesis
.
The
Thesis
is
this
,
He
that
abideth
in
Christ
,
must
walke
as
he
hath
walked
.
The
Hypothesis
is
this
,
If
any
man
be
conceited
of
the
subject
,
that
he
abideth
in
Christ
,
he
must
be
assured
of
the
predicate
,
that
he
walke
himselfe
even
as
Christ
walked
.
If
he
say
he
is
in
Christ
,
he
must
be
sure
to
walke
as
Christ
walked
.
To
walke
as
Christ
walked
;
there
is
a
life
of
a
Christian
:
if
he
walke
not
as
Christ
walked
,
it
is
a
plaine
demonstration
that
he
is
not
in
Christ
.
He
that
saith
he
abideth
in
him
,
ought
himselfe
also
to
walke
as
he
walked
.
He
that
sayth
;
as
if
the
Apostle
had
said
,
if
there
be
any
that
saith
he
abideth
in
Christ
,
he
must
walke
as
Christ
walked
.
Hence
observe
,
That
a
true
Christian
he
Doct.
walkes
as
Christ
walked
,
if
he
be
in
Christ
.
Before
we
make
entrance
hereupon
,
let
me
expound
to
you
two
things
,
lest
we
meete
with
rubs
in
the
way
.
First
,
the
conditionall
,
IF
.
Secondly
,
the
exemplary
,
AS
.
First
,
for
the
conditionall
,
if
,
it
is
not
a
precedent
condition
of
life
as
a
condigne
preparation
unto
,
or
a
previall
disposition
for
Christ
:
for
a
man
cannot
first
walke
as
Christ
walked
,
and
then
be
in
Christ
.
A
graf●
cannot
live
the
life
of
the
stocke
,
and
then
be
inoculated
into
the
stocke
.
No
:
but
it
is
a
subsequent
condition
;
if
ever
a
man
be
in
Christ
,
Christ
holds
him
to
these
termes
,
to
live
as
he
lived
,
to
walke
as
he
walked
.
The
first
act
is
before
the
latter
act
:
life
before
the
actions
of
life
;
so
walke
as
Christ
walked
,
this
notes
the
actions
of
life
.
Now
,
a
man
must
first
be
in
Christ
,
before
he
can
walke
as
Christ
walked
.
Indeed
this
condition
is
first
quoad
cogn●s●●
,
to
our
knowledge
:
but
it
is
not
first
quoad
esse
and
in
its
owne
nature
.
So
then
,
to
walke
as
Christ
walked
,
being
a
necessary
consequent
of
being
in
Christ
:
we
cannot
be
said
to
be
in
Christ
,
if
we
walke
not
as
Christ
walked
:
for
,
take
away
the
necessary
consequent
,
and
you
take
away
the
antecedent
;
take
away
the
walking
as
Christ
walked
,
and
you
take
away
the
abiding
in
Christ
?
This
condition
is
put
in
by
our
Saviour
.
John
15.
10.
If
ye
shall
keepe
my
commandements
,
ye
shall
abide
in
my
love
,
as
I
have
kept
my
Fathers
commandements
,
and
abide
in
his
love
.
This
was
the
walke
of
Christ
,
he
kept
his
Fathers
commandements
,
and
abode
in
his
love
.
This
must
be
your
walke
too
,
that
looke
to
abide
in
Christs
love
.
If
ye
keepe
my
commandements
,
ye
shall
abide
in
my
love
.
But
if
there
be
any
commandement
of
Christ
in
all
the
Gospell
that
you
will
not
conforme
to
,
it
is
an
evident
signe
that
ye
abide
not
in
Christs
love
.
2
For
the
exemplary
,
As
,
even
as
he
walked
.
Can
any
man
walke
as
Christ
walked
?
Object
.
is
it
possible
that
dust
and
ashes
,
that
is
corrupt
with
sinne
,
can
walke
as
he
walked
?
This
word
,
as
,
hath
a
twofold
signification
:
Answ.
there
is
a
two
fold
as
;
either
such
an
as
,
as
imports
an
equality
:
or
secondly
similitude
.
As
this
as
imports
an
equality
,
so
it
is
impossible
that
any
flesh
can
walk
as
Christ
walked
:
so
purely
,
so
unspottedly
,
so
steadily
,
so
effectually
as
he
lived
.
No
,
for
our
Saviour
Christ
was
filled
with
the
Holy
Ghost
:
and
of
his
fulnesse
have
we
all
received
grace
for
grace
.
John
.
1.
16.
Marke
,
he
doth
not
say
that
we
receive
his
fulnesse
:
but
,
some
of
his
fulnes
:
so
that
none
can
walk
as
Christ
walked
with
an
as
of
equality
:
but
there
is
an
as
of
similitude
.
A
scholer
writes
as
his
masters
coppie
directs
him
:
he
begins
every
line
as
his
master
begins
,
he
ends
as
he
ends
,
he
sets
himselfe
to
frame
every
letter
as
his
master
framed
it
,
to
joyne
letters
and
syllables
together
as
his
master
joyned
them
together
.
Though
there
be
no
equality
,
he
cannot
write
one
stroke
or
dash
with
his
penne
so
well
as
his
master
:
yet
he
doth
write
as
his
master
sets
his
coppie
:
his
hand
followes
his
masters
hand
.
So
it
is
saide
of
all
that
are
in
Christ
.
Revel.
14.
4.
that
they
follow
the
Lambe
whether
soever
he
goeth
:
they
follow
Christ
in
all
duties
,
in
all
holinesse
,
in
all
his
commandements
:
they
tracke
Christ
in
all
his
stepps
,
though
they
cannot
walke
with
such
long
strides
,
so
steadily
,
so
purely
,
so
constantly
as
Christ
:
yet
they
labour
to
tracke
him
with
this
as
of
similitude
.
Doe
all
that
are
in
Christ
,
walke
as
Christ
walked
?
yea
Beloved
:
this
is
a
clause
of
the
covenant
of
grace
,
so
that
a
man
cannot
be
in
Christ
,
unlesse
he
walke
as
Christ
walked
.
For
,
thus
runs
the
tenour
of
the
covenant
of
grace
:
Math.
11.
29.
Learne
of
me
,
for
I
am
meeke
and
lowly
of
heart
,
and
ye
shall
finde
rest
unto
your
soules
.
Marke
,
there
is
no
rest
to
the
soule
,
no
grace
to
the
conscience
,
no
assurance
of
the
pardon
of
sin
:
Christ
gives
no
comfort
to
the
heart
,
unlesse
the
heart
will
learne
of
Christ
,
follow
Christ
his
copy
,
be
holy
as
he
is
holy
,
pure
as
he
is
pure
,
walke
as
he
walked
.
This
will
the
better
appeare
,
if
we
consider
that
Christ
his
life
must
be
the
example
for
our
life
,
according
to
which
we
must
live
.
Now
,
the
exemplatum
must
be
conformable
to
the
exemplary
,
saith
Aquinas
;
the
draught
must
be
according
to
the
copy
;
so
if
Christs
life
be
the
patterne
of
our
life
,
then
our
life
must
be
conformable
to
his
life
;
&
therfore
Christ
declares
his
ways
unto
us
,
as
our
samplers
;
Christ
was
humble
,
and
serviceable
to
all
in
the
days
of
his
flesh
,
with
this
Motto
,
John
13.
15.
I
have
given
you
an
example
that
you
should
doe
as
I
have
done
.
Thou
art
of
thy
master
the
devill
,
and
his
copy
thou
followest
,
if
thou
account
it
an
indignity
to
stoope
,
a
disgrace
to
condescend
to
thy
brother
.
Christ
was
willing
to
suffer
disgrace
with
this
Motto
,
1
Pet.
2.
21
Leaving
us
an
example
that
we
should
follow
his
steps
.
Art
thou
loth
to
practice
Religion
for
feare
of
the
crosse
?
loth
to
reproove
sinne
for
feare
of
a
flout
,
or
of
the
displeasure
of
a
great
man
:
least
thou
shouldest
procure
his
ill
will
?
it
is
evident
that
thou
follow●st
not
Christ
,
because
he
hath
left
us
an
example
,
that
as
he
suffered
,
so
also
should
we
:
Christ
was
obedient
to
the
death
of
the
crosse
,
not
looking
to
his
owne
things
so
much
as
the
things
of
others
:
so
the
Apostle
warneth
us
,
Let
the
same
mind
be
in
you
that
was
in
Christ
Jesus
,
1
John
.
2.
5.
you
that
be
in
Christ
,
must
have
the
same
mind
that
Christ
had
.
1
John
.
3.
3.
He
that
hath
this
hope
,
purgeth
himselfe
even
as
he
is
pure
.
Howsoever
the
world
nick-names
and
reproaches
purity
,
yet
if
any
have
this
hope
(
indeed
he
may
have
other
hopes
,
he
may
have
vaine
,
rotten
,
dead
hopes
,
and
never
seeke
after
purity
)
but
he
that
hath
this
hope
,
a
true
saving
hope
to
be
redeemed
by
Christ
,
he
purifyeth
himselfe
even
as
he
is
pure
.
Thou
then
which
art
not
pure
,
but
makest
a
mocke
of
purenesse
and
of
conscience
of
every
sinne
:
thou
canst
have
no
true
sound
faith
in
the
Lord
Jesus
.
Thou
must
be
righteous
even
as
he
is
righteous
.
Thou
happily
saiest
thou
art
righteous
,
thou
doest
this
and
that
righteousnesse
,
this
and
that
good
action
:
take
thou
heede
saith
the
Apostle
,
that
thou
deceive
not
thy selfe
,
thou
must
be
righteous
as
Christ
is
righteous
.
In
a
word
,
love
is
the
fullfilling
of
the
law
,
and
Gualter
carrieth
it
along
through
all
the
law
which
Christ
walked
in
:
Christ
loved
us
,
and
gave
himselfe
for
us
with
this
injunction
,
a
new
commandement
give
I
unto
you
,
that
you
love
one
another
as
I
have
loved
you
,
John
.
13.
34.
This
was
one
of
the
maine
reasons
of
Christs
comming
into
the
world
,
to
redeem
us
for
our
justification
;
and
then
to
be
an
example
of
life
to
us
for
our
sanctification
,
saith
Saint
Basil
.
Christ
was
set
for
a
signe
to
all
nations
.
Isay
.
11.
10.
A
land-marke
to
all
people
,
to
take
their
aime
,
how
to
thinke
,
how
to
speake
,
how
to
walke
,
how
to
live
.
As
men
●t
Sea
,
if
they
see
a
Land-mark
,
or
the
Pole-star
,
therby
know
how
to
guide
the
Ship
;
so
Christ
he
is
a
signe
to
all
Nations
,
a
signe
of
zeale
in
prayer
,
a
signe
of
reverence
in
the
Temple
,
of
perseverance
in
holinesse
,
of
piety
in
life
.
and
of
unspotted
purity
;
and
constancy
in
death
.
Yea
,
to
winde
it
up
a
little
higher
,
to
walk
a●
Christ
walked
,
is
an
As
of
participation
.
We
must
not
onely
walke
as
Christ
walked
with
an
as
of
proportion
;
for
so
the
beasts
may
walke
;
every
creature
,
the
Sunne
,
the
Moone
,
&c.
walke
according
to
their
rule
wherein
God
hath
set
them
,
as
Christ
did
walke
in
his
course
that
God
set
him
in
:
but
this
is
not
enough
;
he
that
is
in
Christ
,
must
walke
as
Christ
walked
,
with
an
As
of
participation
;
he
must
partake
of
the
same
life
with
Christ
,
and
be
led
by
the
same
Spirit
of
Christ
,
guided
by
the
same
grace
of
Christ
.
Even
as
lesse
white
is
like
more
white
,
though
not
alike
in
the
same
degree
,
yet
in
the
same
nature
;
there
is
the
same
nature
in
the
lesser
that
there
is
in
the
bigger
;
So
we
must
have
the
same
life
,
obey
the
same
commandements
,
be
guided
by
the
same
rule
,
swayed
by
the
same
motions
,
led
by
the
same
Spirit
that
was
in
Christ
.
If
any
man
have
not
the
Spirit
of
Christ
,
the
same
is
none
of
his
,
saith
the
Apostle
,
Rom.
8.
9.
What
,
saith
one
,
can
there
be
any
man
Obj.
that
is
none
of
Christs
?
doth
not
he
say
that
every
beast
in
the
field
,
and
the
cattell
on
a
thousand
hills
,
are
his
?
Psal.
50.
10.
and
doth
he
say
that
there
are
some
men
that
are
none
of
his
?
Yea
,
saith
the
Apostle
,
If
any
man
be
not
Answ.
led
by
the
Spirit
of
Christs
,
the
same
is
none
of
his
.
Indeed
he
is
Christs
as
the
beasts
are
his
,
by
creation
and
preservation
,
&c.
but
thou
art
none
of
Christs
by
grace
and
redemption
,
unlesse
thou
hast
the
same
Spirit
that
was
in
Christ
to
live
in
thee
.
What
is
it
to
walke
as
Christ
walked
?
it
is
to
contemne
the
same
gaine
and
pleasures
and
vanities
of
the
world
that
he
contemned
;
to
yield
to
the
same
precepts
that
he
obeyed
;
to
yeild
to
the
same
reproaches
,
hatred
and
persecutions
that
he
endured
;
to
take
up
the
same
duties
,
to
preach
the
same
truths
,
to
live
in
the
same
rule
,
and
in
all
to
be
led
by
the
same
Spirit
.
Thus
you
see
the
explanation
of
the
doctrine
;
come
we
now
to
the
Reasons
,
which
are
principally
these
foure
.
The
first
reason
is
taken
from
the
scope
Reas.
1
and
end
for
which
the
Lord
did
send
his
Son
into
the
world
;
as
to
justifie
the
ungodly
,
so
also
to
conforme
all
those
that
are
justified
to
the
image
of
Christ
.
You
may
read
that
this
was
Gods
purpose
,
that
he
laid
downe
in
himselfe
from
all
eternity
before
the
foundation
of
the
world
was
laid
;
when
he
predestinated
that
his
Son
should
come
into
the
world
,
he
predestinated
that
all
that
should
be
redeemed
by
him
,
should
be
conformable
to
the
image
of
his
Son
,
Rom.
8.
29.
whomsoever
he
did
foreknow
with
the
foreknowledge
of
Love
and
predestination
,
them
he
did
predestinate
to
be
made
like
unto
Christ
;
that
looke
what
Christ
was
by
nature
,
they
might
be
by
grace
.
If
this
be
the
end
of
Gods
predestination
;
then
it
is
impossible
that
any
man
should
be
in
Christ
,
and
not
have
the
image
of
Christ
;
Chrysostome
saith
,
that
as
Christ
was
holy
by
nature
:
so
those
that
are
predestinate
,
should
be
holy
by
grace
.
God
shall
never
be
frustrated
of
his
end
and
purpose
.
If
God
have
purposed
it
,
who
shall
frustrate
it
?
Man
indeed
may
be
frustrated
of
his
end
,
because
of
his
weaknesse
and
inability
to
accomplish
by
himselfe
what
he
purposeth
;
some
other
person
or
thing
prevents
him
of
his
end
.
But
God
as
he
hath
a
purpose
in
himselfe
,
so
he
is
powerfull
and
able
to
bring
his
purpose
to
passe
.
We
may
conclude
that
that
man
that
prayeth
for
mercy
,
and
wisheth
Oh
that
I
might
have
redemption
by
Christ
,
Oh
that
I
meght
goe
to
Heaven
,
and
yet
lives
in
his
sinnes
and
slavery
to
his
lusts
:
he
prayeth
to
have
benefit
by
Christ
,
and
to
goe
to
Heaven
in
spight
of
God
,
against
the
will
and
purpose
of
God
.
God
hath
predestinated
that
all
that
shall
have
life
&
glory
,
shall
be
made
conformable
to
his
Son
;
that
they
shall
be
holy
,
pure
,
and
●ighteous
as
Christ
was
;
that
they
shall
be
lowly
,
humble
,
and
mecke
as
Christ
was
.
Our
owne
consciences
may
tell
us
,
that
God
cannot
be
frustrated
of
his
end
and
purpose
:
but
that
thus
we
must
be
made
conformable
to
Christ
,
or
else
we
shall
never
have
benefitt
or
salvation
by
him
:
or
else
Gods
purpose
would
be
frustrated
and
in
vaine
.
That
thing
must
be
frustrated
,
and
in
vaine
,
that
attaines
not
its
end
:
if
this
be
the
end
that
God
hath
purposed
in
himselfe
,
in
the
giving
of
Christ
for
life
and
salvation
to
the
world
,
that
all
that
are
redeemed
and
saved
by
him
,
should
be
made
conformable
to
him
:
either
all
such
as
are
not
conformable
to
the
Image
of
Christ
,
shall
never
be
saved
,
but
shall
perish
for
ever
without
Christ
:
or
else
Gods
purpose
must
be
frustrated
and
in
vaine
.
The
second
reason
,
is
taken
from
the
Reas.
2
practise
of
Christianity
(
saith
Leo
)
in
vaine
are
we
called
Christians
,
if
we
be
not
Imitators
of
Christ
,
and
live
as
he
lived
.
The
Disciples
,
are
called
Christians
,
Acts.
11.
26.
The
very
name
tells
us
that
we
must
be
followers
of
Christ
,
or
else
,
we
are
not
in
Christ
:
if
any
man
be
in
Christ
,
he
must
really
be
a
Christian
.
As
a
man
if
he
be
of
a
trade
,
he
must
set
up
that
trade
,
all
his
layings
out
and
travell
and
paines
must
be
in
that
trade
:
why
?
it
is
his
profession
:
so
,
if
a
man
be
in
Christ
,
all
his
conversation
must
be
Christian
,
his
labours
and
indeavours
must
be
in
the
trade
of
Christianity
,
he
must
walke
as
Christ
walked
.
He
must
be
a
Christian
in
all
his
courses
,
in
all
his
ways
,
or
else
he
is
not
in
Christ
.
As
the
Platonists
are
denominated
from
Plato
,
so
are
Christians
from
Christ
.
The
Franciscans
from
Francis
,
the
Dominicans
from
Dominicke
;
these
were
bound
to
follow
the
rules
of
their
order
,
or
else
superstition
would
not
suffer
them
to
be
of
that
Order
:
much
lesse
canst
thou
be
of
the
Order
of
Christ
,
if
thou
observe
not
his
rules
,
if
thou
live
not
as
he
lived
.
Christ
hath
given
thee
a
law
for
thy
mind
,
for
to
governe
thy
thoughts
:
Thou
wilt
not
busie
thy
thoughts
with
holy
meditations
:
thy
heart
is
not
christian
.
Christ
hath
given
a
law
to
thy
affections
:
thou
wilt
be
fret●ull
and
impatient
,
malicious
,
proude
,
and
ambitious
,
and
carnall
;
thy
passions
are
not
christian
.
Christ
hath
given
a
law
to
thy
life
,
that
thy
life
may
be
holy
;
therefore
if
thy
life
be
not
according
to
the
Gospell
of
Christ
,
thy
life
is
not
christian
,
neither
will
Christ
owne
thee
for
his
,
but
will
slay
thee
with
curses
,
as
an
enemy
of
his
crosse
,
and
not
as
a
follower
of
his
death
;
these
mine
enemies
that
will
not
that
I
should
reigne
over
them
,
saith
Christ
:
Luke
.
19.
27.
Bring
them
hither
and
slay
them
before
me
.
Thou
canst
not
looke
for
a
Saviour
to
have
mercy
on
thee
,
if
thou
wilt
not
be
ruled
as
a
Disciple
of
Christ
,
but
thou
shalt
be
damned
in
the
presence
of
Christ
.
Slay
them
before
me
,
saith
Christ
;
Christ
Jesus
which
is
the
Saviour
of
the
world
,
will
damme
thee
,
and
see
thee
confounded
before
his
face
;
he
himselfe
will
see
thee
in
hell
:
thou
mayest
cry
for
mercy
,
and
for
the
bloud
of
Christ
;
yet
if
thou
wilt
not
live
as
Christ
lived
,
but
wilt
rebell
and
sin
against
Christ
,
Christ
will
see
thee
in
hell
,
and
though
he
looke
on
thee
,
yet
he
will
destroy
thee
without
mercy
.
If
ever
thou
beest
in
Christ
,
thou
must
walke
as
Christ
walked
;
thou
must
be
a
Christian
like
to
that
good
Martyr
,
who
to
all
demands
answered
that
he
was
a
Christian
.
When
they
asked
him
what
his
name
was
,
he
answered
it
was
Christian
;
his
thoughts
were
Christian
,
his
words
and
actions
Christian
;
his
countrey
,
his
hopes
,
his
aime
,
all
that
ever
he
did
,
they
could
get
nothing
out
of
him
,
but
all
was
Christian
,
and
so
he
gave
testimony
to
the
Lord
Jesus
.
So
I
tell
thee
,
thou
must
be
a
Christian
all
over
,
a
Christian
in
thy
thoughts
,
in
thy
words
,
a
Christian
in
thy
calling
,
and
in
all
thy
imployments
,
being
swayed
by
the
Gospell
of
Christ
,
or
else
thou
art
not
in
Christ
.
The
third
reason
is
taken
from
the
essentiall
Reas.
3
or
rather
from
the
integrall
union
that
is
between
Christ
and
all
these
that
are
in
Christ
;
they
are
all
members
of
his
most
gracious
body
.
Ye
are
the
body
of
Christ
,
and
members
in
particular
,
1
Cor.
12.
27.
now
,
we
know
that
all
the
members
have
the
same
life
,
and
are
quickened
by
the
same
soule
:
the
soule
is
whole
in
the
whole
body
,
and
whole
in
every
member
of
the
body
:
so
if
Christ
be
our
head
,
we
are
his
members
,
and
the
christian
life
of
Christ
must
be
diffused
thorough
us
,
so
that
one
man
cannot
be
a
drunkard
,
another
a
worldling
,
another
an
Epicure
,
another
a
swearer
,
another
a
whoremaster
,
another
a
lyar
,
another
a
lukewarmeling
,
another
a
mocker
,
another
a
vaine
Jester
,
another
a
man-pleaser
,
and
yet
be
a
member
of
Christ
.
All
the
members
of
Christ
must
have
one
life
.
As
in
a
mans
body
,
there
be
veines
,
arteries
,
and
nerves
,
that
are
the
channells
to
convey
life
,
and
motion
and
sence
to
every
member
,
that
all
the
members
may
have
the
same
life
dispersed
through
the
body
.
So
it
is
in
the
body
of
Christ
:
every
member
of
Christ
hath
fayth
for
his
veines
,
to
convey
the
same
life
,
and
the
same
spirits
,
and
the
same
gratious
motions
to
all
the
body
,
that
it
is
not
now
the
member
that
lives
,
but
Christ
that
lives
in
it
.
Gal.
2.
I
live
not
,
saith
the
Apostle
,
but
Christ
liveth
in
me
.
As
in
the
body
,
it
is
not
the
eye
that
seeth
,
if
we
speake
properly
,
but
the
man
that
seeth
with
the
eye
:
so
it
is
not
the
knife
that
cuts
,
but
the
man
that
cuts
with
the
knife
;
it
is
not
the
eare
that
heareth
,
but
the
man
that
heareth
with
the
eare
:
so
in
the
body
of
Christ
,
it
is
no
more
the
man
that
speaketh
,
but
the
truth
of
Christ
speaking
in
him
.
We
have
the
minde
of
Christ
,
saith
the
Apostle
:
1
Cor.
2.
16.
if
we
be
in
Christ
,
Christ
thinks
in
us
,
Christ
speaks
in
us
,
Christ
walkes
in
us
,
Christ
doth
all
in
us
:
As
in
the
same
body
,
the
soule
rules
and
quickens
every
member
.
The
body
of
Christ
cannot
be
a
monster
,
like
those
Locusts
spoken
off
Revel.
9.
7.
that
had
shapes
like
horses
,
heads
as
it
were
like
Crownes
of
gold
,
and
their
faces
like
the
faces
of
a
man
,
and
had
haire
like
women
,
and
teeth
like
Lyons
;
this
is
a
monster
,
and
not
a
simple
body
:
such
a
one
cannot
the
body
of
Christ
be
;
a
mocker
for
one
member
,
an
ignorant
sot
for
another
,
an
hypocrite
for
another
,
a
carnall
gospeller
for
another
,
a
covetous
worldling
for
another
.
As
in
the
body
of
a
man
,
every
member
in
this
mans
body
,
must
be
this
mans
member
,
and
not
the
member
of
another
man
:
As
for
example
,
Peter
must
have
Peters
legs
,
and
not
Simon
Magus
his
legs
:
Peter
must
have
Peters
eyes
,
and
not
Alexanders
eyes
:
Peter
must
have
Peters
hands
,
and
not
Judas
hands
:
you
cannot
take
the
eye
of
an
Horse
,
the
leg
of
a
Dog
,
and
the
paw
of
a
Beare
,
and
put
them
together
,
and
say
here
's
a
man
:
no
,
this
would
be
a
monster
:
every
perfect
body
must
have
its
own
members
.
So
it
is
in
the
body
of
Christ
:
every
member
in
Christ
his
Body
,
must
have
Christ
his
Members
:
every
member
in
a
mans
body
acts
with
reason
,
so
every
member
of
Christ
acts
with
direction
of
Christ
it
is
informed
by
Christ
,
his
minde
is
quickned
by
Christ
his
life
:
so
that
a
man
cannot
be
a
member
of
Christ
,
but
he
must
walke
as
Christ
walked
.
I
know
,
the
best
Christian
may
fall
seven
times
a
day
,
though
he
be
in
Christ
:
it
doth
not
therefore
follow
that
every
particular
action
savours
of
Christ
:
but
,
as
every
member
in
the
body
lives
the
life
of
the
whole
body
,
or
else
it
is
a
dead
member
:
so
thou
must
live
the
life
of
Christ
,
or
else
thou
canst
never
be
saved
.
You
know
that
all
the
actions
of
a
man
are
guided
by
reason
:
yet
there
are
some
particular
actions
that
he
doth
,
and
not
by
reason
:
as
it
may
be
he
shakes
his
head
,
or
moves
his
hand
,
and
jogs
his
foote
,
and
considers
not
what
he
doth
:
they
are
the
actions
of
a
reasonable
man
,
though
not
reasonable
actions
:
so
,
there
may
be
many
actions
that
are
the
actions
of
Christians
,
though
not
Christian
actions
.
The
sinnes
of
the
godly
,
they
are
the
actions
of
a
Christian
,
but
they
are
not
Christian
actions
:
there
may
be
stoppings
in
the
body
:
though
the
same
life
and
quickening
runnes
through
the
whole
body
:
yet
through
the
stopping
of
the
liver
and
the
pipes
,
distempers
and
ill
humours
may
be
raised
in
the
body
;
so
it
may
be
in
the
body
of
Christ
:
and
so
many
a
Christian
may
fall
through
infirmity
;
but
,
the
course
of
a
Christian
,
the
life
of
a
Christian
,
the
ordinary
trade
of
a
Christian
,
the
walke
of
a
Christian
is
to
live
with
the
same
spirit
that
lived
in
Christ
,
to
walke
in
the
same
way
that
Christ
walked
in
.
The
last
reason
,
is
taken
from
the
neere
Reas.
4
relation
that
is
to
be
betweene
Christ
and
every
member
of
Christ
.
They
are
not
onely
the
Servants
and
Disciples
of
Christ
,
but
they
are
the
children
of
Christ
,
by
his
begetting
of
them
.
If
all
that
are
in
Christ
,
are
the
children
of
Christ
,
they
must
needs
walke
as
Christ
walked
.
Like
begets
the
like
.
Indeede
a
godly
man
may
beget
a
wicked
childe
,
a
gracelesse
sonne
;
the
reason
is
,
because
he
begets
his
sonne
not
as
he
is
a
godly
man
,
but
as
he
is
a
man
corrupt
by
nature
with
sinne
:
but
Christ
begets
as
he
is
God
,
and
therefore
as
he
is
without
sinne
in
himselfe
,
so
he
never
begets
any
but
by
an
eternall
spirit
,
and
therefore
they
cannot
but
be
like
him
.
Be
ye
followers
of
God
as
deare
Children
.
Ephes.
5.
1.
The
Apostle
grounds
his
exhortation
upon
a
necessity
in
grace
.
Consider
,
if
you
be
the
children
of
God
,
it
can
be
no
otherwise
but
you
must
be
followers
of
Christ
as
deare
children
.
The
begetter
communicates
himselfe
to
the
begotten
:
if
the
begetter
be
flesh
,
he
begetteth
flesh
:
so
Adam
begot
a
sonne
after
his
owne
likenesse
:
that
that
is
borne
of
the
flesh
,
is
flesh
.
John
.
3.
and
is
of
a
fleshly
nature
.
That
that
is
borne
of
the
spirit
is
spirit
.
If
we
are
begotten
again
by
the
Spirit
of
God
,
then
are
we
spiritualized
of
God
;
so
that
a
man
cannot
be
in
Christ
,
unlesse
he
be
the
childe
of
Christ
,
and
walke
as
Christ
walked
.
Christ
was
perfect
,
Christ
was
mercifull
;
be
you
so
,
saith
Christ
,
Math.
5.
Be
you
perfect
as
your
Heavenly
Father
is
perfect
;
as
if
he
should
say
,
you
cannot
be
the
children
of
your
Heavenly
Father
,
unlesse
you
be
perfect
as
he
is
perfect
,
mercifull
as
he
is
mercifull
,
holy
as
he
is
holy
,
righteous
as
he
is
righteous
,
walke
as
he
walked
.
Is
it
so
that
all
that
are
in
Christ
,
walke
Use
.
1
as
Christ
walked
?
then
all
wicked
men
blaspheme
the
name
of
Christ
,
that
doe
not
live
the
life
of
the
Lord
Jesus
.
These
blaspheme
the
holy
and
sacred
name
of
Christ
.
Oh
saith
one
,
I
hope
I
am
a
Christian
:
yet
the
man
is
a
drunkard
,
or
a
whoremaster
,
or
a
gamester
,
or
a
worldling
,
a
proud
man
,
a
covetous
man
.
What
?
was
Christ
a
drunkard
?
was
Christ
a
whoremaster
?
was
Christ
a
gamester
,
a
worldling
,
proude
,
covetous
?
it
were
blasphemy
for
any
to
say
so
of
Christ
:
and
it
is
also
blasphemy
for
thee
who
walkest
not
after
the
Gospell
,
to
say
thou
art
a
Christian
.
As
I
am
a
Christian
,
saith
another
:
yet
the
man
is
a
filthy
speaker
.
Was
Christ
such
a
one
?
a
swearer
,
&
c.
?
Thou
blasphemest
the
name
of
Christ
.
I
hope
we
are
all
Christians
,
saith
a
third
;
and
yet
they
are
men
that
live
in
security
and
prophanesse
.
What
?
was
there
security
in
Christ
?
was
prophanesse
in
Christ
?
Oh
,
what
blasphemie
is
it
for
thee
to
stile
thy selfe
by
the
Name
of
Christ
,
to
say
thou
art
in
Christ
?
Revel.
2.
9.
saith
Christ
,
I
know
the
blasphemy
of
them
that
say
they
are
Jewes
and
are
not
:
that
say
they
are
the
children
of
Abraham
,
but
doe
not
the
workes
of
Abraham
.
If
a
man
did
blaspheme
God
to
stile
himselfe
a
Jew
,
or
a
childe
of
Abraham
,
that
did
not
the
workes
of
Abraham
:
what
blasphemy
then
is
it
for
thee
to
say
thou
art
a
Christian
,
and
yet
dost
not
the
workes
of
Christ
?
could
not
a
man
take
the
name
of
Abraham
,
but
he
did
blaspheme
,
unlesse
he
did
the
workes
of
of
Abraham
?
how
then
durst
thou
take
the
name
of
Christ
upon
thee
,
and
not
doe
the
workes
of
Christ
,
not
walke
as
Christ
walked
?
Beloved
,
is
any
man
a
Christian
?
he
hath
holinesse
engraven
in
his
forehead
to
the
Lord
,
in
his
heart
,
in
his
thoughts
,
in
his
words
,
and
in
all
his
wayes
:
he
is
one
that
gaspeth
after
holinesse
.
Art
thou
a
Christian
?
of
all
sinnes
under
Heaven
God
cannot
endure
the
sinnes
of
a
Christian
that
hath
the
name
of
Christ
put
upon
him
.
When
Gods
materiall
temple
was
defiled
by
buyers
and
sellers
,
Christ
whippes
them
out
,
and
after
told
them
that
the
days
would
come
wherein
there
should
not
be
left
of
it
one
stone
upon
another
.
God
would
not
endure
the
Temple
because
it
was
dedicated
to
his
Name
,
called
his
house
,
when
it
was
made
a
den
of
theeves
.
Doth
God
care
so
much
for
stocks
and
stones
,
that
are
dedicated
to
his
name
?
will
he
not
endure
an
unholy
stone
,
and
will
he
endure
an
unholy
Christian
?
Thou
that
art
dedicated
unto
God
,
and
unto
his
service
,
thou
that
art
dedicated
to
prayer
,
to
hearing
,
thou
that
art
dedicated
to
an
holy
conversation
,
thou
that
art
called
the
Temple
of
God
,
and
the
House
of
God
,
wilt
thou
make
it
a
denne
of
theeves
,
a
denne
of
vaine
thoughts
,
a
denne
of
wicked
words
,
of
dead
and
ungodly
workes
?
wilt
thou
defile
the
Temple
of
the
Lord
?
then
know
,
the
Lord
will
not
let
one
stone
lie
upon
another
,
but
will
cast
thee
downe
and
damn
thee
body
and
soule
in
hell
for
ever
.
Thou
saiest
thou
art
a
Christian
;
how
so
?
thou
saiest
thou
wast
christened
:
thy
condemnation
is
the
heavier
,
if
thou
saiest
thou
hast
beene
baptized
into
the
Name
of
Christ
,
and
hast
not
put
on
Christ
.
Examine
thy selfe
:
hast
thou
put
on
Christ
?
otherwise
it
is
no
matter
for
thy
baptisme
.
Can
I
say
that
man
hath
put
on
his
cloths
,
that
hath
not
a
ragge
on
his
backe
,
nor
a
shoe
on
his
foote
,
nor
a
hatte
to
his
head
,
nor
a
ring
on
his
finger
?
so
,
when
there
is
never
a
Christ
in
thy
thoughts
,
never
a
Christ
in
thy
speech
and
conference
,
never
a
Christ
in
thy
walke
,
never
a
Christ
in
thy
calling
,
in
thy
buying
and
selling
,
never
a
Christ
shining
forth
in
thy
life
and
conversation
,
canst
thou
say
thou
hast
put
on
the
Lord
Christ
?
Can
any
man
say
that
a
beggar
hath
put
on
Royall
robes
,
when
he
hath
nothing
but
ragges
and
patches
▪
upon
him
?
so
,
if
I
see
a
man
with
ragged
thoughts
of
the
world
,
with
ragged
speeches
of
the
flesh
,
and
a
ragged
course
and
conversation
,
according
to
the
course
and
conversation
of
the
world
,
I
can
never
say
that
such
a
one
hath
put
on
the
Lord
Jesus
Christ
.
Dost
thou
say
thou
hast
put
on
Christ
?
why
then
,
shew
me
the
signes
of
Christ
in
thee
.
Shall
I
see
it
by
thine
apparell
?
it
may
be
that
is
garish
.
Shall
I
see
it
by
thy
speech
and
conference
?
it
may
be
that
is
earthly
and
carnall
.
Shall
I
see
it
by
thy
thoughts
?
it
may
be
they
are
vaine
,
sinfull
,
and
worldly
.
Shall
I
see
it
by
thy
company
?
it
may
be
they
are
wicked
and
gracelesse
.
Shall
I
see
it
in
thy
course
and
conversation
?
it
may
be
that
is
loose
and
prophane
.
How
canst
thou
then
demonstrate
that
thou
art
a
Christian
?
it
may
be
now
and
then
thou
wilt
give
a
prayer
unto
Christ
,
turne
up
the
white
of
thine
eye
to
Christ
,
it
may
be
thou
wilt
looke
into
the
Temple
of
Christ
,
and
lend
an
eare
to
Christ
.
Is
this
to
be
in
Christ
?
if
thou
be
in
Christ
,
then
thou
must
live
the
life
of
Christ
in
all
thy
wayes
.
The
life
of
a
man
is
a
continued
thing
.
A
man
is
not
alive
at
his
dinner
,
and
dead
when
he
hath
done
:
alive
at
his
worke
,
and
dead
when
his
worke
is
done
;
so
it
is
not
enough
for
thee
to
prove
that
thou
art
in
Christ
,
that
thou
art
alive
at
prayer
,
or
at
preaching
:
life
is
a
continued
thing
:
thou
must
be
alive
after
prayer
as
well
as
before
,
alive
after
the
Sermon
as
well
as
whilst
thou
art
at
it
,
if
thou
hast
the
life
of
Christ
in
thee
;
it
is
a
standing
life
:
it
will
not
make
thee
alive
at
prayer
,
and
dead
when
thou
hast
done
:
it
will
not
make
thee
holy
and
spirituall
at
a
Sermon
,
and
leave
thee
dead
and
carnall
when
it
is
done
:
not
holy
and
heavenly
in
a
discourse
and
conference
,
and
worldly
and
prophane
when
it
is
done
:
not
to
be
holy
and
lively
&c.
in
a
good
moode
,
and
leave
thee
dead-hearted
,
secure
and
loose
afterwards
;
this
is
not
be
in
Christ
.
no
;
the
life
of
Christ
is
a
standing
and
a
continuing
life
:
it
will
make
thee
alive
after
all
thy
services
;
after
every
duty
as
thou
wast
before
or
in
the
duty
.
He
that
sayth
he
abideth
in
him
,
&c.
In
this
word
He
,
there
are
three
uses
.
-
Of
Indignation
.
-
Discrimination
.
-
Scrutiny
.
First
Indignation
.
The
Apostle
doth
as
it
were
point
at
a
certayne
man
in
his
congregation
,
as
if
that
there
had
beene
some
man
that
he
knew
was
not
in
Christ
.
What
man
soever
,
whether
in
this
pewe
,
or
in
that
pewe
,
whether
on
this
forme
,
or
on
that
forme
,
if
he
abide
in
Christ
,
he
ought
to
walke
as
Christ
walked
.
Hence
observe
,
That
a
Minister
is
bound
De●t
.
1.
to
preach
home
in
particular
,
so
that
he
may
summon
this
man
and
that
man
in
the
Church
,
as
the
Apostle
doth
here
;
(
he
that
sayth
)
if
there
be
any
one
amongst
the
whole
multitude
,
that
sayth
he
abideth
in
Christ
,
he
ought
also
himself
to
walk
as
he
walked
.
And
this
commission
God
gives
unto
all
his
Ministers
:
Marke
.
16.
15.
Goe
,
preach
the
Gospell
to
every
creature
:
he
doth
not
say
preach
the
Gospell
before
every
creature
so
they
may
doe
,
and
preach
in
generall
:
but
to
every
creature
,
that
every
creature
may
feele
the
Gospell
beating
on
his
heart
,
that
every
creature
may
see
his
sins
,
that
so
the
Gospell
may
be
applyed
to
his
heart
.
All
the
names
given
to
Ministers
,
shew
thus
much
.
They
are
called
Seeds-men
:
now
,
a
Seeds-man
doth
not
take
a
whole
coppe
,
or
a
whole
bushell
of
corne
and
throw
it
in
a
heape
in
his
field
;
but
he
takes
it
and
scatters
it
abroade
,
that
every
place
may
receive
some
.
So
,
they
are
called
Builders
;
now
,
a
builder
doth
not
onely
frame
the
whole
building
,
but
he
layes
every
particular
bricke
,
and
every
particular
stone
in
his
building
.
So
,
they
are
called
Shepheards
;
a
Shepheard
doth
not
onely
looke
to
his
flocke
in
generall
,
but
to
every
Ram
,
and
to
every
Lambe
in
his
flocke
.
So
,
Preachers
must
not
onely
preach
the
word
of
God
in
generall
,
but
they
must
preach
in
particular
.
The
ground
of
this
will
appeare
,
if
we
consider
three
things
in
particular
.
First
,
particulars
are
most
operative
;
it
is
not
fire
in
generall
that
burnes
,
but
is
this
or
that
fire
:
so
it
is
not
sinne
in
generall
,
that
will
humble
a
man
:
it
is
not
repentance
in
generall
that
will
turne
a
man
:
it
is
not
fayth
in
generall
that
will
save
a
man
:
but
,
this
sinne
and
that
sinne
:
this
repentance
and
that
repentance
:
this
fayth
and
that
fayth
.
All
actions
they
are
of
singulars
.
A
universall
man
cannot
reason
,
a
universall
man
cannot
dispute
,
a
universall
man
cannot
see
,
nor
heare
.
No
,
it
is
this
man
,
and
that
man
that
seeth
and
heares
,
and
disputes
.
Particulars
are
most
operative
:
preaching
to
men
in
particular
,
is
powerfull
preaching
:
that
workes
upon
mens
consciences
.
How
came
the
Prophet
to
preach
powerfully
to
the
people
?
He
declared
to
Jacob
his
sinne
,
and
to
Jsraell
his
transgression
:
Micha
.
3.
8.
I
am
full
of
power
,
by
the
▪
Spirit
of
the
Lord
,
sayth
the
Prophet
;
here
was
the
way
wherby
the
Prophet
preached
powerfully
;
so
that
the
Spirit
went
and
rent
mens
hearts
and
consciences
,
and
made
them
tremble
;
how
?
why
he
made
every
soule
see
his
sinnes
:
so
,
that
Minister
that
would
preach
powerfully
to
the
consciences
of
his
people
,
he
must
make
every
one
of
them
to
see
their
sinnes
against
God
,
and
his
commandements
,
so
that
they
may
confesse
I
see
I
have
beene
a
greivous
sinner
,
and
I
am
in
the
state
of
damnation
:
and
I
must
repent
,
or
else
I
shall
be
damned
.
Secondly
,
particulars
are
most
distinct
;
when
the
preacher
preacheth
only
in
generall
,
it
workes
a
confused
knowledge
,
knowledge
of
sinne
in
generall
:
a
confused
repentance
,
a
confused
humiliation
,
and
a
confused
fayth
in
the
generall
;
it
may
be
,
it
may
make
a
man
see
he
is
a
sinner
in
the
generall
:
but
there
are
many
thousand
thousand
sinnes
in
particular
that
he
takes
no
notice
of
,
but
swallowes
them
downe
in
the
generall
:
it
may
be
his
sinnes
may
be
discovered
in
the
generall
:
but
alas
,
there
are
many
yea
multitudes
of
deceits
,
of
turnings
and
windings
of
the
heart
in
particular
,
that
are
never
discovered
to
them
.
All
the
religion
of
these
men
,
is
only
generall
:
I
love
God
with
all
my
heart
,
sayth
one
:
and
yet
the
man
is
grossely
ignorant
of
God
.
Aske
him
any
particulars
,
how
he
can
prove
his
love
to
God
,
and
the
man
cannot
shew
any
.
So
,
I
serve
God
with
all
my
heart
:
but
goe
to
particulars
,
and
bid
him
manifest
what
he
speakes
;
so
,
I
feare
God
,
I
worship
God
:
but
bring
them
to
the
particular
w●orkes
of
these
graces
,
and
they
are
gone
presently
,
they
are
lost
,
and
know
not
what
to
answer
.
Thus
the
people
in
Malachies
time
,
they
thought
they
had
much
knowledge
while
the
Preist
preached
thus
overly
to
them
;
but
when
the
Prophet
came
to
preach
home
,
and
to
come
with
particulars
to
them
,
they
thought
the
Prophet
was
madde
,
they
knew
not
what
he
meant
.
You
have
despised
the
Lord
,
saith
the
Prophet
;
wherein
?
say
they
:
Malac.
1.
6.
You
have
prophaned
the
worshippe
of
God
,
You
have
polluted
the
table
of
the
Lord
,
sayth
the
Prophet
:
ver.
7.
wherein
?
said
they
.
You
have
wearied
the
Lord
with
your
words
,
said
the
Prophet
.
Chapt.
2.
ver.
17.
wherein
?
said
they
.
You
have
robbed
God
.
Chapt.
3.
ver.
8.
wherein
?
said
they
.
See
,
your
words
have
beene
stoute
against
the
Lord
,
said
the
Prophet
;
yet
they
said
what
have
we
spoken
?
ver.
13.
they
could
not
tell
wherein
,
till
the
Prophet
told
them
,
herein
have
you
robbed
God
,
herein
have
you
despised
the
Lord
,
herein
you
have
prophaned
the
worshippe
of
God
&c.
So
,
should
the
Minister
of
God
come
to
men
,
and
tell
them
in
particular
,
thou
art
an
enemy
to
Gods
grace
,
thou
hast
abused
Gods
patience
;
wherein
?
sayest
thou
.
Thou
art
one
that
scornest
the
word
of
God
,
and
thou
defilest
all
the
Ordinances
of
God
.
Wherein
?
sayest
thou
.
Thou
art
one
that
putst
farre
from
thee
the
evill
day
,
wherein
?
sayest
thou
.
Now
,
when
the
Minister
of
God
can
come
to
particulars
,
and
shew
men
wherein
;
then
they
crye
out
against
them
,
and
thinke
they
tell
them
lies
,
and
preach
false
things
to
them
:
but
the
Ministers
of
God
are
bound
to
preach
so
as
they
may
discover
mens
particular
sinnes
,
not
so
as
people
may
point
one
at
another
,
but
so
as
every
conscience
may
feele
its
owne
sinnes
.
Thirdly
particulars
are
most
sensible
.
If
the
Minister
preach
home
in
particular
,
there
is
not
a
false
heart
then
in
the
congregation
,
but
he
will
finde
it
out
;
if
he
preach
in
particular
,
he
will
discover
every
mans
corruption
,
●ling
wilde-fire
in
every
wicked
mans
face
,
and
throw
balme
of
comfort
into
every
godly
troubled
spirit
.
As
King
James
saide
well
of
a
reverend
Prelate
of
this
Land
,
Me
thinkes
this
man
preacheth
of
death
as
if●
death
were
at
my
backe
;
so
should
Ministers
preach
as
if
Heaven
were
at
mens
backes
,
or
as
if
hell
were
at
mens
backes
.
When
he
preacheth
of
mens
sinnes
and
corruptions
:
he
must
preach
so
that
their
consciences
may
see
that
the
word
of
God
lookes
into
the
very
thoughts
and
hearts
;
when
he
preacheth
of
the
wrath
of
God
,
and
of
condemnation
&c.
he
must
preach
so
,
that
the
conscience
may
feele
even
the
fire
of
hell
flaming
in
it
;
this
is
the
way
to
teach
the
people
the
good
knowledge
of
the
Lord
,
as
it
is
called
:
2
Chron.
30.
22.
every
Minister
may
teach
the
knowledge
of
the
Lord
,
but
not
the
good
knowledge
of
the
Lord
.
There
is
great
difference
betweene
teaching
of
the
knowledge
,
and
of
the
good
knowledge
of
the
Lord
.
Men
may
know
God
and
his
word
,
and
their
sinnes
:
but
if
they
goe
on
in
their
sins
,
it
is
not
good
knowledge
:
then
indeede
a
Minister
teacheth
good
knowledge
,
when
he
makes
his
people
so
to
know
sinne
,
as
to
loath
it
,
and
to
come
out
of
it
;
so
to
know
repentance
as
to
repent
indeed
.
Secondly
,
Discrimination
.
As
if
he
should
say
there
are
some
that
are
in
him
,
and
some
that
are
not
in
him
:
if
any
man
say
he
abideth
in
him
,
he
ought
himselfe
to
walk
even
as
he
walked
:
so
that
here
the
Apostle
would
put
a
difference
betweene
the
sound
and
the
rotten-hearted
in
his
congregation
.
Hence
observe
this
point
,
That
every
Doct.
2
Minister
is
bound
to
preach
so
,
as
to
make
a
difference
betweene
the
precious
and
the
vile
.
Saint
John
preached
so
as
that
his
hearers
might
say
,
the
Spirit
of
.
Christ
is
in
me
:
or
,
the
Spirit
of
Christ
is
not
in
me
:
that
themselves
might
know
whether
indeede
they
were
true
members
of
Christ
,
or
but
hypocrites
.
This
is
the
duty
of
Ministers
:
Ezek.
44.
23.
They
shall
teach
my
people
the
difference
betweene
the
holy
and
prophane
,
and
cause
men
to
discerne
betweene
the
cleane
and
uncleane
.
Here
is
two
things
.
First
,
they
shall
teach
them
the
difference
betweene
the
holy
and
prophane
.
Secondly
,
they
shall
not
onely
shew
it
before
them
:
but
if
they
will
not
see
it
,
they
shall
cause
them
to
see
it
;
that
is
,
they
must
beate
it
into
them
,
and
rubbe
it
into
their
consciences
;
it
may
be
when
men
may
see
,
they
will
not
:
then
,
he
must
make
them
to
see
.
If
there
be
any
prophane
person
,
any
lukewarme
or
dead-hearted
professor
,
or
close
hypocrite
in
the
congregation
,
the
Minister
must
make
him
see
his
prophanesse
,
his
deadnes
,
and
hypocrisie
in
Gods
worshippe
:
or
if
there
be
any
godly
soule
,
or
broken
heart
,
the
Minister
must
make
them
to
see
that
they
have
a
broken
heart
.
First
reason
,
because
else
,
a
man
defiles
the
Reas.
1
pulpit
,
and
prophanes
the
holy
things
of
God
.
Ezech.
22.
26.
Her
Preists
have
violated
my
law
,
and
prophaned
my
holy
things
:
they
have
put
no
difference
betweene
the
holy
and
prophane
,
neither
have
they
shewed
difference
betweene
the
cleane
and
uncleane
.
Those
Ministers
prophane
the
holy
place
of
God
,
when
they
make
not
mens
consciences
know
which
is
holy
and
prophane
;
when
prophane
persons
may
come
and
goe
from
Church
,
and
have
not
their
prophanesse
discovered
to
them
:
a
drunkard
,
a
swearer
&c
:
and
hath
not
his
sinnes
laide
open
to
him
.
Is
there
any
prophane
person
here
,
that
hath
not
an
arrow
shot
into
his
heart
,
but
he
can
goe
away
and
not
take
any
comfort
from
the
Sermon
?
these
men
prophane
the
holy
things
of
God
.
When
God
gave
Benhadad
into
the
hands
of
Ahab
,
and
Ahab
spared
him
,
and
let
him
goe
.
1
King
.
20.
the
Prophet
tells
Ahab
ver.
42
:
Thus
sayth
the
Lord
,
because
thou
hast
let
goe
a
man
whom
I
appointed
to
utter
destruction
,
therefore
thy
life
shall
goe
for
his
life
,
&c
:
so
,
if
there
be
any
Minister
over
any
congregation
,
in
which
there
is
any
drunkard
,
any
swearer
,
or
whoremaster
,
or
worldling
,
or
lukewarmeling
,
or
any
other
that
lives
in
such
sinnes
,
which
God
hath
appointed
and
decreed
to
eternall
destruction
in
hell
;
if
we
tell
them
not
their
sins
,
and
make
their
consciences
feele
them
,
then
our
life
shall
goe
for
their
life
,
our
soule
for
their
soule
:
for
we
might
have
given
them
such
a
wound
as
might
have
beene
a
meanes
to
have
cured
their
soule
.
Secondly
,
We
are
not
the
Ministers
of
Reas.
2
Christ
,
if
we
preach
not
so
as
that
men
may
know
that
they
are
not
converted
,
if
they
are
not
&c.
God
sayth
to
the
Prophet
Jeremiah
,
if
thou
take
forth
the
precious
from
the
vile
,
thou
shalt
be
as
my
mouth
:
Jer.
15.
19.
Jeremiah
could
not
be
Gods
mouth
to
the
people
,
unlesse
he
would
divide
betweene
the
precious
and
the
vile
.
Vnlesse
Ministers
preach
so
as
to
make
the
consciences
of
their
hearers
feele
in
what
state
they
live
in
,
they
may
be
Ministers
of
Sathan
,
Idoll
shepheards
,
but
they
are
not
the
Ministers
of
Christ
.
Thirdly
,
because
otherwise
they
can
doe
Reas.
3
no
good
:
Ezek.
34.
17.
and
as
for
you
O
my
flocke
,
thus
sayth
the
Lord
God
,
behold
I
will
judge
betweene
cattell
and
cattell
,
&c.
as
if
he
should
say
,
woe
unto
the
shepheards
;
will
they
not
preach
so
as
to
make
a
difference
betweene
cattell
and
cattell
?
woe
unto
the
Preists
:
will
they
not
preach
so
as
to
feede
my
flocke
?
I
will
require
my
flocke
at
their
hands
:
and
now
sayth
God
,
will
not
the
shepheards
of
my
people
doe
it
?
I
will
now
doe
it
my selfe
,
I
will
convert
those
that
are
to
be
converted
&c.
I
will
feede
and
provide
for
my
flocke
my selfe
.
Austin
notes
,
that
after
that
Peter
had
smote
off
Malchus
his
eare
,
Peter
came
to
be
a
shepheard
,
and
an
Apostle
of
Christ
;
after
Paul
had
persecuted
the
Church
,
he
came
to
be
a
Preacher
,
and
an
Apostle
of
Christ
:
so
after
Moses
had
killed
the
Egyptian
,
God
made
him
the
Captaine
and
Deliverer
of
his
people
.
Austin
observes
from
this
,
that
God
appoints
none
for
his
Ministers
but
Smiters
,
such
as
be
men
of
blows
,
men
that
will
smite
men
home
to
the
heart
,
men
that
will
wound
the
consciences
of
their
hearers
.
This
I
speake
that
you
may
not
be
offended
at
the
Ministers
of
Christ
,
when
they
apply
the
word
of
God
to
your
severall
consciences
:
and
whensoever
you
have
the
truth
of
Christ
preached
to
your
soules
,
let
your
hearts
make
use
of
it
:
for
if
thou
apply
not
the
word
of
God
to
thy
soule
as
it
is
preached
,
thou
art
guilty
of
thine
owne
bloud
.
If
you
apply
not
the
word
,
you
put
off
the
word
of
God
:
and
then
,
what
sayth
the
Apostle
?
Acts.
13.
46.
It
was
necessary
that
the
word
of
God
should
first
have
beene
spoken
to
you
:
but
,
seeing
you
put
it
farre
from
you
,
and
judge
your selves
unworthy
of
everlasting
life
&c.
Yo●
that
have
heard
the
word
of
God
,
apply
it
to
your
soules
,
it
is
a
blessed
plaister
:
let
it
lie
on
your
soules
:
goe
home
,
and
say
,
Lord
,
I
have
beene
told
of
this
and
that
sinne
,
of
my
pride
,
hypocrisie
,
deadnes
,
and
distraction
in
thy
worshippe
and
service
,
&c.
I
see
they
are
against
thy
will
,
and
thou
commandest
mee
to
come
out
of
them
,
and
to
leave
them
;
Lord
,
I
beseech
thee
inable
mee
to
leave
them
all
;
so
,
Lord
,
I
have
beene
told
this
day
of
such
and
such
graces
,
which
thou
hast
commanded
mee
for
to
have
,
of
such
and
such
dutyes
that
thou
wouldest
have
mee
to
take
up
and
performe
;
Lord
,
subject
my
heart
to
the
power
of
grace
,
and
to
every
commandement
of
thy
word
.
Take
heede
,
if
thou
doest
put
off
the
word
of
God
or
any
tittle
of
the
word
,
and
wilt
not
walke
according
to
the
same
,
thou
puttest
off
eternall
life
from
thy selfe
.
Doe
therefore
as
Gods
people
did
,
who
when
Moses
had
preached
the
Law
and
Will
of
God
to
them
,
it
is
sayd
,
Exod.
12.
50.
Thus
did
all
the
Children
of
Israell
as
the
Lord
commanded
Moses
and
Aaron
,
so
did
they
.
So
doe
you
goe
home
and
apply
the
word
to
your
soules
,
it
was
spoken
for
your
good
,
make
use
of
it
,
and
the
Lord
be
with
you
.
Thirdly
,
Scrutiny
,
it
is
not
onely
an
outward
word
,
but
a
word
of
the
heart
:
if
any
man
say
,
that
is
,
if
any
man
thinke
,
that
he
is
in
Christ
,
he
ought
to
walke
as
Christ
did
.
Hence
we
might
observe
,
That
a
Minister
is
bound
to
preach
to
mens
thoughts
.
But
time
cuts
us
off
.
FINIS
.
THE
ENMITIE
OF
The
Wicked
,
to
the
light
of
the
GOSPELL
.
JOHN
3.
VER.
20.
For
every
man
that
doth
evill
,
hateth
the
light
,
neither
cometh
he
to
the
light
least
his
deeds
should
be
reproved
.
THis
is
part
of
Christ
his
parly
with
Nicodemus
concerning
regeneration
:
wherein
our
Saviour
doth
declare
foure
main
points
.
The
first
is
,
Mans
naturall
estate
and
condition
without
Christ
.
It
is
impossible
that
ever
he
should
be
saved
,
that
ever
he
should
get
grace
or
come
within
the
list
of
eternall
life
.
Christ
sayth
it
,
and
bindeth
it
with
an
oath
:
ver.
3.
Verely
,
verely
,
I
say
unto
thee
,
except
a
man
be
borne
againe
,
he
cannot
see
the
Kingdome
of
God
:
much
lesse
inherit
it
.
Secondly
,
here
is
Gods
gracious
provision
which
he
hath
taken
with
the
world
,
that
though
man
were
in
a
way
of
damnation
,
invincibly
;
yet
now
he
is
put
in
a
way
of
probability
of
salvation
:
ver.
16.
though
he
were
unsalvable
by
nature
,
yet
now
he
is
salvable
by
Christ
.
Thirdly
,
here
is
a
generall
proclamation
upon
the
condition
of
fayth
,
that
this
salvability
may
be
attained
if
a
man
beleeve
.
In
the
same
verse
,
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Sonne
,
that
whosoever
beleeveth
in
him
,
&c.
It
is
a
condition
of
faith
,
put
to
all
,
none
excepted
.
Whosoever
he
be
that
beleeveth
in
Christ
,
he
shall
be
saved
.
Fourthly
,
here
is
the
reprobation
of
the
world
;
he
that
beleeveth
not
,
is
condemned
already
.
The
cause
whereof
cannot
be
cast
on
Christ
,
for
,
God
hath
not
sent
his
Son
to
condemne
the
world
,
but
that
the
world
thorough
him
might
be
saved
:
It
was
Christs
primary
purpose
,
and
the
first
end
of
his
coming
,
to
save
the
world
:
it
is
an
accidentall
end
or
rather
an
event
of
his
coming
,
that
the
world
is
condemned
.
Christ
is
not
the
cause
of
it
:
he
is
not
the
efficient
cause
,
for
he
is
a
Saviour
:
nor
the
deficient
cause
,
for
he
is
a
sufficient
Saviour
.
That
the
cause
of
their
condemnation
,
is
from
themselves
,
and
not
from
Christ
:
is
proved
by
three
arguments
.
First
,
from
their
owne
consciences
:
he
that
beleeveth
not
,
is
condemned
already
.
He
cannot
here
speake
of
the
condemnation
of
hell
,
for
he
is
not
in
hell
already
.
But
he
speaks
of
an
apprehensiall
condemnation
in
their
owne
consciences
:
as
Chrysostome
observes
,
he
meanes
the
condemnation
of
their
owne
consciences
;
he
that
beleeves
not
,
his
conscience
tells
him
that
it
is
his
fault
that
he
beleeveth
not
:
though
it
be
not
in
his
power
to
beleeve
,
yet
God
hath
gone
so
farre
,
he
hath
so
farre
strugled
with
mens
consciences
,
that
there
is
no
default
on
his
part
:
They
cannot
excuse
themselves
,
saying
,
I
have
no
power
to
beleeve
:
their
owne
consciences
will
tell
them
that
God
hath
knocked
at
their
hearts
,
and
offered
them
power
to
beleeve
,
but
they
rejected
it
They
cannot
say
I
know
not
how
to
beleeve
;
his
owne
conscience
will
tell
him
that
God
hath
offered
instruction
to
him
,
whereby
he
might
have
beene
taught
,
but
that
he
refused
it
:
so
that
he
that
beleeves
not
,
is
condemned
already
;
his
own
conscience
riseth
within
him
,
and
tells
him
that
it
is
his
owne
fault
that
he
doth
not
.
Secondly
,
it
is
proved
by
experience
;
experience
shews
that
men
are
the
cause
of
their
owne
condemnation
:
ver.
19.
This
is
the
conde●
nation
that
light
is
come
into
the
world
,
but
men
loved
darkenesse
rather
then
light
;
the
meaning
of
it
,
is
this
,
This
is
the
cause
of
condemnation
to
the
world
;
not
Gods
predestination
,
not
their
fatall
destiny
,
not
their
breach
of
the
first
covenant
,
nor
any
other
impiety
,
but
this
sinne
of
Infidelity
.
If
the
world
stood
guilty
of
never
so
many
sinnes
:
yet
,
if
it
did
beleeve
in
the
Lord
.
Jesus
,
it
should
be
saved
.
So
that
it
is
not
all
the
other
sinnes
that
a
man
commits
,
that
damnes
him
:
but
his
infidelity
that
that
layes
all
his
former
sinnes
that
ever
he
committed
upon
him
;
here
is
condemnation
,
that
though
light
be
come
into
the
world
,
to
pull
men
out
of
their
darkenesse
,
and
sinnes
;
yea
though
Christ
,
though
grace
come
to
them
,
yet
they
will
not
come
out
of
their
sinnes
:
men
will
not
have
Christ
,
men
will
not
have
grace
,
men
love
darkenesse
rather
then
light
.
Thirdly
,
It
is
proved
by
reason
,
ver.
6.
the
verse
now
read
unto
you
.
For
,
every
man
that
doth
evill
,
hateth
the
light
:
neither
cometh
to
the
light
,
least
his
deedes
should
be
reproved
.
It
is
a
strong
argument
to
prove
that
if
men
be
damned
,
themselves
are
the
cause
of
it
:
for
if
light
come
into
the
world
to
instruct
men
,
if
Christ
come
into
the
world
to
plucke
men
out
of
their
sinnes
,
if
Christ
come
with
his
bloud
and
spirit
to
cleanse
and
sanctifie
men
,
and
men
will
not
be
sanctified
:
Then
,
if
they
perish
in
their
sins
,
they
are
justly
guiltie
of
their
owne
condemnation
.
The
words
comprehend
in
them
two
things
.
First
,
the
wickeds
rejection
of
the
word
of
grace
:
which
is
set
forth
both
positively
,
he
hates
the
light
:
and
then
privatively
or
rather
negatively
,
neither
commeth
to
the
light
.
Secondly
,
the
cause
of
the
wickeds
rejection
of
the
word
of
grace
:
which
is
twofold
.
First
,
the
qualification
of
his
person
,
he
doeth
evill
.
Secondly
,
the
disposition
of
his
malepartnesse
,
that
cannot
endure
to
be
reproued
.
From
the
first
of
these
,
we
observe
this
.
That
a
wicked
man
hates
the
word
of
Gods
Doctr.
grace
,
yea
he
doth
not
onely
hate
the
word
of
Gods
grace
,
but
he
hates
grace
it selfe
:
he
doth
not
onely
hate
the
Lanthorue
that
beareth
the
light
,
but
he
hates
the
light
it selfe
.
I
choose
not
to
stand
to
shew
you
how
the
word
is
called
a
light
:
but
that
which
I
take
to
be
more
necessary
for
this
place
,
I
will
first
shew
you
what
this
hatred
of
the
word
of
grace
and
of
grace
it selfe
is
,
and
I
thus
define
it
.
It
is
an
actuall
affection
of
the
heart
,
whereby
●
a
man
riseth
up
against
an
union
with
that
which
seemes
to
be
opposite
and
contrary
to
his
lust
.
So
that
there
be
foure
things
in
a
wicked
mans
hatred
of
the
word
.
First
,
it
is
an
actuall
hatred
:
for
there
is
an
habituall
hatred
of
the
word
,
even
in
them
that
never
heard
the
word
;
they
doe
not
actually
hate
it
,
because
they
never
had
it
;
but
they
would
hate
it
if
they
had
it
;
as
sore
eyes
hate
the
light
of
the
Sunne
even
when
it
is
downe
;
for
if
they
had
it
,
they
would
twinckle
at
it
.
Thus
all
wicked
men
hate
the
word
,
and
may
be
condemned
for
despisers
of
the
word
,
though
they
doe
not
actually
hate
it
,
because
they
have
it
not
;
yet
habitually
they
hate
it
;
they
would
hate
it
if
they
had
it
.
I
speake
not
of
this
hatred
,
but
of
that
which
is
actuall
hatred
,
whereby
though
they
have
the
word
,
yet
they
hate
to
be
controled
,
and
reformed
by
the
word
:
Prov.
1.
22.
O
yee
fooles
,
how
long
will
ye
hate
knowledge
?
Secondly
,
it
is
a
passion
of
the
heart
,
and
so
I
distinguish
it
:
for
I
know
a
wicked
man
may
love
the
word
of
God
with
his
understanding
and
conscience
;
his
understanding
may
love
the
word
and
say
it
is
good
;
his
conscience
may
love
the
word
and
say
it
is
gratious
;
yet
if
he
cutts
not
off
his
sinnes
for
the
word
,
he
hates
it
.
Psal.
119.
70.
Their
heart
is
as
fat
as
grease
,
but
my
delight
is
in
thy
law
;
as
if
he
should
say
,
my
heart
is
a
leane
heart
,
an
hungrie
heart
,
my
soule
delighteth
and
rejoyceth
in
and
loveth
thy
word
:
I
have
nothing
else
to
fill
it
but
thy
word
,
and
the
comforts
I
have
from
it
:
but
their
hearts
are
as
fat
as
grease
,
their
hearts
are
fat
hearts
,
fat
with
the
world
,
fat
with
lust
,
they
hate
the
word
.
As
a
full
stomacke
loatheth
meate
and
cannot
digest
it
:
so
wicked
men
hate
the
word
,
it
will
not
goe
downe
with
them
,
it
will
not
fetch
up
their
lusts
.
If
thou
partest
not
with
thy
sinnes
,
thy
heart
hateth
the
word
:
yet
thou
thinkest
thou
lovest
the
word
:
thou
fayest
thou
lovest
to
heare
the
word
,
and
thou
lovest
good
Ministers
,
and
good
discourses
,
&c.
it
may
be
that
this
is
nothing
but
the
assent
of
thine
understanding
,
and
the
approbation
of
thy
conscience
,
and
so
a
man
may
love
the
word
in
his
understanding
and
conscience
,
and
yet
be
a
hater
of
the
word
of
God
.
The
Devills
have
attained
to
so
much
divinity
as
this
,
they
like
the
word
in
their
understandings
,
and
assent
to
the
truth
of
it
in
their
consciences
;
but
though
their
understandings
and
consciences
tell
them
that
it
is
a
good
word
:
yet
they
hate
it
.
This
is
a
damnable
and
a
most
unnaturall
hatred
.
Indeed
if
a
mans
mind
and
conscience
were
against
the
word
,
it
were
naturall
for
him
to
hate
it
:
it
is
naturall
for
a
man
to
hate
that
which
is
against
his
mind
:
but
when
thy
conscience
shall
tell
thee
,
this
is
the
word
and
the
will
of
the
Eternall
God
;
and
thy
conscience
shall
tell
thee
,
that
it
is
a
most
true
word
,
a
righteous
,
a
just
,
an
holy
commandement
that
commands
thee
to
serve
thy
God
onely
,
and
so
to
part
with
all
thy
sinnes
;
if
yet
thou
wilt
not
obey
,
but
goe
contrary
to
his
word
,
thy
hatred
it
is
unnaturall
and
diveli●●●
As
it
was
said
of
〈◊〉
his
dogge
,
he
had
a
divell
lyed
to
his
collar
:
of
another
that
he
had
a
divell
signed
on
his
swords
pummell
▪
so
I
may
say
to
every
one
that
hates
the
word
and
to
be
ruled
by
it
,
and
yet
knowes
it
in
his
own
understanding
and
conscience
to
be
●●●●e
and
good
word
;
I
may
say
it
is
a
〈◊〉
Hatred
,
and
he
hath
a
divell
tyed
to
his
heart
,
a
divell
in
his
heart
.
Thirdly
,
this
hatred
is
that
whereby
the
heart
riseth
up
against
an
union
with
the
word
:
hatred
is
a
shunning
of
an
union
with
a
thing
.
A
man
doth
not
hate
any
evill
naturally
,
but
he
hates
an
union
with
it
.
A
man
doth
not
hate
poison
it selfe
,
he
hates
no
poison
in
a
toade
:
let
it
be
there
as
much
as
it
will
,
he
cares
not
;
so
the
shepheard
,
he
hates
not
the
wolfe
in
the
Forrest
,
but
in
the
Flocke
.
A
wicked
man
hates
not
the
word
so
long
as
it
keepes
within
it selfe
;
he
loves
Epistles
and
Gospells
,
the
first
and
second
lesson
:
so
long
as
the
word
keepes
in
the
Scriptures
,
he
likes
it
;
but
if
the
word
begin
to
take
union
with
him
,
if
the
word
begin
to
plucke
sinne
from
him
,
to
pull
his
cupps
from
him
,
to
plucke
his
pleasures
and
delights
from
him
,
and
his
lusts
from
him
,
then
he
hates
the
word
,
when
it
comes
in
this
union
to
his
heart
.
I
put
this
union
of
the
word
in
opposition
to
foure
things
.
First
against
generall
preaching
;
a
wicked
man
loves
generall
preaching
,
though
it
be
of
all
the
truthes
in
the
Bible
,
while
they
take
no
union
with
his
heart
;
he
may
heare
a
thousand
Sermons
and
like
them
all
well
enough
;
so
long
as
the
word
closeth
not
in
with
a
mans
conscience
,
so
long
as
it
grapples
not
with
his
heart
,
so
long
he
may
love
and
like
it
.
But
let
the
word
come
in
particulars
to
him
,
and
tell
him
this
is
thy
sinne
,
and
thou
must
to
hell
for
it
,
if
thou
givest
it
not
over
:
this
hath
beene
an
old
lust
of
thine
which
will
be
thy
bane
if
thou
repent
not
:
This
thy
old
corruption
,
it
will
be
thy
breake-necke
if
thou
part
not
with
it
:
if
the
word
come
in
this
union
with
his
soule
,
then
he
hates
it
.
So
long
as
John
Baptist
tooke
his
text
,
and
dwelt
on
the
reasons
,
and
went
no
further
,
Herod
heard
him
gladly
:
but
when
John
came
to
his
use
to
apply
it
,
and
told
him
in
particular
,
this
reproves
thee
Herod
,
and
all
the
evills
that
ever
thou
hast
done
,
and
in
particular
for
thine
unlawfull
marriage
with
thy
brother
Philips
wife
:
when
John
came
thus
,
then
Herod
claps
him
up
in
prison
;
before
he
heard
him
with
joy
and
gladnesse
:
but
when
he
comes
close
to
his
conscience
,
and
tells
him
that
his
marriage
would
condemne
him
,
and
his
other
sinnes
would
damme
him
,
if
he
repented
not
;
Herod
cannot
endure
this
preaching
any
longer
.
Secondly
,
in
opposition
to
mercifull
Preaing
.
A
wicked
man
loves
mercifull
Preaching
;
why
?
it
takes
no
union
with
his
heart
,
it
is
like
a
Plaister
that
will
never
sticke
.
A
mercifull
Sermon
can
never
sticke
on
a
prophane
heart
;
it
is
likened
to
a
greasie
paper
that
will
never
fasten
,
so
mercifull
Sermons
,
they
will
never
fasten
:
on
his
heart
,
they
cannot
take
away
his
sinnes
from
him
.
Ahab
he
loved
his
foure
hundred
meale-mouthed
mercifull
Preachers
well
enough
;
but
when
Micaiah
came
to
him
,
O
,
I
hate
him
,
for
he
never
Prophesieth
good
unto
me
but
evill
,
he
is
alwayes
upon
hell-strings
,
he
is
alwayes
preaching
judgement
unto
me
:
I
cannot
claw
off
one
of
his
Sermons
in
a
month
scarse
,
I
cannot
catch
hold
on
any
of
his
Points
to
comfort
my
heart
;
there
is
not
one
sentence
in
all
his
Sermons
to
refresh
my
conscience
,
he
never
prophesieth
good
unto
me
but
evill
;
I
hate
him
.
When
a
Minister
comes
to
the
conscience
of
a
man
,
and
tells
him
this
is
the
truth
of
God
,
and
this
is
thy
sinne
and
damnation
,
and
makes
his
Sermons
sticke
as
a
burre
on
his
conscience
,
and
as
an
arrow
shot
into
his
bowells
,
his
heart
risith
against
it
,
and
hee
cannot
endure
it
.
Thirdly
,
in
opposition
to
Preaching
when
the
Minister
is
dead
.
A
wicked
man
loves
the
word
when
he
that
preacheth
it
is
dead
.
Why
?
then
there
is
none
to
urge
a
union
of
the
Word
with
his
conscience
.
A
wicked
man
loves
to
read
Saint
Paul
,
Saint
Peter
,
and
Saint
John
,
&c.
why
?
these
men
are
not
alive
to
urge
a
union
of
the
word
with
their
consciences
;
but
if
Saint
Paul
,
or
Saint
Peter
,
&c.
were
alive
to
tell
them
,
if
this
be
the
word
of
God
,
then
thou
art
a
damned
man
,
if
thou
doest
not
obey
it
:
if
this
be
a
grace
,
then
thou
art
a
cursed
man
,
if
thou
have
it
not
:
if
these
men
were
alive
now
,
their
Sermons
would
cut
to
the
quicke
.
So
when
the
Ministers
are
dead
,
men
love
to
buy
their
bookes
,
and
to
read
their
Sermons
.
Now
Master
Perkins
is
dead
,
all
the
world
honours
him
,
and
men
buy
up
his
bookes
;
but
when
he
was
alive
,
the
drunkards
made
ballads
of
him
,
and
profane
Belials
would
make
songs
of
him
:
why
?
they
could
not
endure
this
union
of
the
word
.
If
the
Minister
be
by
,
he
cannot
be
drunke
,
but
the
Minister
will
preach
condemnation
to
him
for
it
,
if
he
repent
not
;
he
cannot
sweare
,
or
lie
,
or
deceive
,
but
the
Minister
will
tell
him
that
this
will
be
a
core
to
his
conscience
another
day
.
Men
cannot
endure
this
.
Saint
Paul
and
Saint
Peter
,
&c
,
being
dead
they
like
well
enough
;
but
if
they
were
alive
,
they
would
hate
them
:
why
?
they
cannot
endure
an
union
with
the
word
.
This
was
the
religion
of
the
Scribes
and
Pharisees
:
Math.
23.
29
,
30.
they
built
the
tombes
of
the
Prophets
,
and
garnished
the
Sepulchers
of
the
righteous
,
and
said
if
they
had
lived
in
the
dayes
of
their
fathers
,
they
would
not
have
bin
partakers
with
them
in
the
bloud
of
the
Prophets
.
You
are
the
children
of
those
men
that
killed
the
Prophets
,
sayth
Christ
:
ver.
31.
Are
not
you
the
children
of
those
men
?
doe
not
you
doe
those
sinnes
which
the
Prophets
cried
out
against
,
and
for
which
the
Prophets
denounced
such
fearefull
judgements
upon
them
?
I
tell
you
if
the
Prophets
were
now
alive
,
they
would
crie
hell
and
damnation
,
to
you
:
if
the
Prophets
were
now
alive
,
and
did
see
those
sinnes
you
commit
,
they
would
denounce
woe
and
vengeance
to
you
as
they
did
to
their
fathers
.
Oh
saith
one
,
if
I
had
lived
in
the
Jewes
time
,
I
would
never
have
opposed
Christ
and
his
Apostles
,
I
would
have
kissed
the
very
ground
that
they
trod
on
;
then
,
wretch
why
doest
thou
not
doe
that
which
these
men
preached
?
looke
in
the
writings
of
these
holy
men
,
of
Paul
,
of
Peter
,
&c.
Dost
thou
doe
that
which
Paul
and
Peter
have
wrote
thou
shouldest
doe
?
doest
thou
look
in
their
writings
,
and
not
obey
what
they
have
wrote
?
I
tell
thee
,
if
Peter
and
Paul
were
alive
,
they
would
tell
thee
thou
shouldest
be
damned
,
if
thou
repentest
not
.
if
John
and
James
were
alive
,
they
would
tell
thee
that
the
wrath
of
God
will
take
hold
on
thee
,
if
thou
yeeld
not
obedience
to
that
word
they
preached
to
thee
.
If
Paul
were
alive
,
he
should
have
many
a
Tertullus
to
oppose
him
:
if
John
were
alive
,
he
should
have
many
a
Herod
to
imprison
him
:
if
Amos
were
alive
,
he
should
have
many
an
Amaziah
to
banish
him
,
and
to
silence
him
;
but
now
they
are
dead
,
men
can
like
them
well
enough
.
A
righteous
man
in
the
way
,
is
an
abomination
to
the
wicked
.
Prov.
29.
27.
he
doth
not
say
an
upright
man
when
he
is
dead
,
●s
an
abomination
to
the
wicked
:
for
when
he
is
dead
,
they
may
praise
him
,
and
love
him
,
and
love
to
have
his
picture
amongst
them
:
then
they
will
speake
well
of
him
,
and
commend
him
.
I
speake
that
,
because
I
would
not
be
misconstrued
.
Let
a
man
be
a
godly
man
indeed
,
a
Saint
indeed
,
as
long
as
he
lives
,
the
men
of
the
world
will
hate
him
.
I
have
chosen
you
out
of
the
world
,
saith
Christ
,
and
therefore
the
world
hates
you
,
&c.
It
hath
beene
an
old
haunt
and
custome
of
the
world
to
hate
and
maligne
the
righteous
,
to
reproach
them
,
to
call
them
Puritans
,
&c
:
though
very
heathens
have
acknowledged
that
there
is
no
religion
without
purity
.
Cicero
,
Horace
and
others
describing
a
man
that
is
religious
,
say
that
he
is
an
intire
man
,
a
man
pure
from
sinne
.
If
any
man
will
not
beleeve
it
,
let
him
trie
it
:
let
him
be
holy
and
gratious
,
and
shew
forth
the
power
of
religion
in
his
life
,
let
him
contemne
the
world
,
&c.
and
see
whether
wicked
men
will
not
hate
him
,
reproach
and
disgrace
him
what
they
can
:
not
as
if
a
godly
man
could
not
be
godly
and
religious
,
unlesse
he
be
hated
and
reproached
by
the
world
:
for
it
may
be
.
First
,
when
a
man
that
is
truly
religious
and
godly
is
a
great
man
,
and
all
the
Countrey
are
loth
to
lose
his
favour
,
or
to
purchase
his
ili
will
▪
then
he
may
be
free
from
hate
and
reproach
.
Secondly
,
when
he
is
a
man
of
admirable
witte
and
knowledge
,
that
the
world
admires
him
for
his
learning
,
and
for
his
understanding
,
and
for
his
parts
:
such
a
one
men
will
rather
admire
then
revile
.
Thirdly
,
it
may
so
be
that
God
may
give
a
godly
man
favour
in
the
eyes
of
the
world
:
howsoever
the
world
would
hate
,
and
reproach
them
,
yet
God
may
so
strike
their
consciences
that
they
cannot
doe
it
.
Otherwise
,
a
godly
man
,
especially
if
he
be
such
a
one
by
whose
godlinesse
and
purity
a
wicked
man
is
judged
and
condemned
in
his
conscience
for
his
ungodlinesse
and
prophanesse
,
the
wicked
will
hate
him
.
Lastly
,
I
put
it
in
opposition
to
now
and
then
preaching
:
a
wicked
man
loves
preaching
,
though
never
so
sharpe
and
terrible
,
so
it
come
but
now
and
then
:
if
the
Minister
preach
never
so
powerfully
,
never
so
terribly
,
if
it
give
him
a
reproofe
and
away
:
so
it
doth
not
stand
digging
in
his
conscience
,
and
galling
his
heart
day
by
day
;
let
the
Minister
enter
a
reproofe
into
his
hear●
againe
,
so
it
be
but
once
or
twice
,
he
cares
not
.
Why
?
he
thinkes
he
can
recover
himselfe
againe
from
it
:
b●●
let
the
word
of
God
come
into
him
,
and
galle
his
conscience
continually
,
that
every
Sabboth
he
is
convicted
for
a
condemned
man
if
he
live
not
otherwise
▪
every
▪
Serm●n
the
Minister
findes
him
out
in
his
〈◊〉
and
dearest
sinnes
;
he
can
never
goe
to
Church
,
but
he
hears
the
Minister
reprooving
him
for
some
s●me
or
other
,
telling
him
that
he
must
to
hell
for
them
unlesse
he
repe●t
;
and
leade
a
new
life
;
thus
when
the
word
followes
him
every
Sabboth
that
he
hath
no
breathing
time
to
recover
his
lust
;
this
makes
him
to
hate
the
word
.
Amos
7.
The
Prophet
preaching
the
word
of
the
Lord
,
and
denouncing
the
Judgements
of
God
to
the
people
for
their
sinnes
,
Amaziah
opposeth
him
:
ver.
●2
.
and
sayth
unto
Amos
,
O
thou
Seen
,
goe
flye
thee
away
into
the
Land
of
Judah
,
and
there
eate
bread
,
and
prophesie
there
,
but
prophesie
not
againe
any
more
at
Bethell
,
for
it
is
the
Kings
Chappell
,
and
it
is
the
Kings
Court
.
He
could
like
it
well
enough
that
Amo●
should
prophesie
once
or
twice
▪
but
if
he
did
prophesie
any
more
,
he
should
spoile
all
their
mirth
,
he
should
gall
all
their
consciences
go
,
saith
he
,
prophesie
in
Judah
,
&
eate
thy
bread
there
.
Amos
should
prophesie
where
he
would
,
so
it
were
not
there
;
he
might
eate
his
bread
where
he
would
,
so
it
were
not
there
.
Lastly
,
as
it
is
an
actuall
affection
of
the
heart
,
whereby
the
heart
riseth
up
against
an
union
:
so
in
the
last
place
,
it
is
against
that
that
is
dissonant
and
repugnant
to
his
lust
.
For
,
as
love
is
the
consonancy
of
the
affection
to
a
thing
that
hath
agreement
therewith
:
so
hatred
must
needs
be
dissonancy
of
affection
to
a
thing
that
is
repugnant
and
contrary
to
it
.
So
,
a
wicked
man
he
hates
the
word
,
because
it
disagrees
and
jarres
with
his
lust
.
Indeed
a
wicked
man
may
love
the
word
so
long
as
it
opposeth
not
against
his
lust
.
Therefore
a
wicked
man
may
love
three
kinds
of
preaching
.
First
,
Quaint
preaching
that
savours
more
of
humanity
then
of
divinity
.
As
long
as
the
Minister
commeth
with
dainty
phrases
,
acute
stories
,
eloquent
allusions
,
and
fine
transitions
,
they
will
like
it
well
enough
:
it
jarres
not
with
their
lust
:
and
therefore
you
shall
heare
them
when
they
come
from
Church
,
commend
him
,
O
he
was
a
fine
spokes-man
,
a
witty
schollar
:
what
a
learned
and
excellent
Sermon
did
he
make
to
day
?
so
farre
as
the
word
opposeth
not
his
lust
,
a
man
may
love
preaching
.
The
people
they
did
love
to
heare
Ezekiell
preach
,
they
did
love
to
heare
his
pleasant
words
.
The
Babylonians
they
did
love
to
heare
Davids
songs
:
it
was
fine
melody
to
them
,
though
they
hated
the
sence
;
so
the
Philistins
they
did
love
to
heare
Sampson
speake
,
they
knew
he
was
a
witty
man
,
and
could
speake
fine
riddles
to
them
,
but
they
hated
his
religion
:
so
the
people
,
they
did
love
to
heare
Christ
preach
,
and
would
flocke
after
him
,
they
did
wonder
at
his
authority
,
&c.
yet
they
hated
his
doctrine
,
for
they
cried
crucifie
him
,
crucifie
him
;
so
if
a
Minister
speake
onely
of
witte
,
learning
and
memory
,
&c.
a
wicked
man
will
love
it
,
it
opposeth
not
his
lust
.
Secondly
,
they
may
love
Impertinent
preaching
:
when
though
it
be
never
so
pertinent
to
some
in
the
Church
,
yet
if
it
be
not
pertinent
to
him
,
he
loves
that
.
As
the
drunkard
,
loves
to
heare
the
Minister
preach
against
hypocrisie
,
though
never
so
sharply
;
The
prodigall
person
loves
to
heare
the
Minister
preach
against
covetousnesse
.
But
if
the
word
come
to
strike
him
under
his
fifth
ribbe
,
to
discover
his
corruptions
,
and
the
plagues
of
God
due
to
him
for
his
sins
,
then
he
hates
it
.
Thirdly
,
he
may
love
preaching
in
tanto
,
though
not
in
●oto
▪
he
mav
love
so
,
or
so
much
preaching
,
but
not
preaching
altogether
.
A
wicked
mans
conscience
tells
him
that
he
must
have
some
religion
,
that
he
must
performe
some
service
to
God
:
and
therefore
so
long
as
the
Minister
onely
calls
for
some
preaching
,
some
hearing
,
and
some
serving
of
God
,
why
,
his
conscience
calls
for
so
much
.
The
vilest
drunkard
,
and
blasphemer
,
and
swearer
that
is
,
will
be
content
to
heare
of
calling
upon
the
Lord
Jesus
at
his
death
:
the
vilest
whoremaster
,
and
prophane
person
,
the
earthly
worldling
,
&c.
will
yeeld
to
some
preaching
,
and
to
some
hearing
,
and
to
some
reading
:
why
,
otherwise
their
consciences
would
not
be
at
quiet
,
but
would
be
as
the
divells
band-dogge
,
bawling
and
houting
at
him
.
But
if
the
Minister
call
for
more
religion
then
his
lust
will
suffer
;
for
more
religion
then
will
subsist
with
his
security
,
deadnesse
,
lukewarmenesse
,
hypocrisie
,
worldlinesse
,
that
he
cannot
yeeld
to
,
and
retaine
them
:
then
he
thinkes
there
is
too
much
of
it
,
then
he
hates
it
,
and
cannot
endure
it
.
Thus
you
see
,
that
wicked
men
hate
the
word
of
God
.
I
set
it
forth
by
three
instances
:
Rom.
1.
30.
Haters
of
God
.
They
did
not
hate
his
being
and
essence
,
his
goodnes
and
mercy
,
but
they
hated
him
as
he
was
a
Lawgiver
.
The
devills
hate
not
God
as
he
is
God
and
hath
a
being
,
but
they
hate
him
as
he
is
a
Lawgiver
and
as
he
is
their
Judge
,
they
cannot
endure
to
be
called
by
this
God
,
to
be
controuled
and
judged
by
him
.
Thus
was
it
with
the
Colossians
,
before
they
were
converted
:
they
were
enemies
to
God
Col.
1.
21.
Our
Saviour
takes
away
the
whole
doubt
,
and
speakes
it
peremptorily
and
generally
of
all
the
world
,
they
hated
me
;
the
whole
world
so
long
as
they
live
in
their
sinnes
,
hate
Christ
,
and
hate
his
word
.
First
,
a
wicked
man
hates
the
word
,
because
Reas.
1
he
hates
the
truth
and
the
being
of
the
word
:
he
is
sorry
that
the
word
of
God
is
true
;
he
would
be
glad
that
the
Scripture
might
prove
false
:
that
things
may
not
be
as
the
word
of
God
saith
they
are
;
he
hates
the
being
of
the
word
.
A
man
loves
the
being
of
that
which
he
loves
,
and
he
hates
the
being
of
that
which
he
hates
,
and
were
it
in
his
power
,
he
would
destroy
it
.
Now
,
though
a
wicked
man
cannot
destroy
the
Bible
from
being
in
it selfe
,
yet
he
will
destroy
the
Bible
from
being
in
his
life
.
For
,
beloved
,
the
word
of
God
,
should
not
onely
be
in
the
Bible
,
but
the
Bible
should
be
in
a
mans
life
.
A
mans
life
should
be
a
walking
Bible
:
but
a
wicked
man
destroyes
the
Bible
from
being
in
his
life
.
A
civill
man
would
be
glad
that
Aristotles
Ethicks
were
the
Bible
.
A
worldly
man
would
be
glad
that
the
Booke
of
Statutes
were
the
Bible
;
he
is
sorry
that
that
is
the
Bible
which
indeed
is
the
Bible
.
The
young
man
that
came
to
Christ
;
though
he
loved
eternall
life
,
and
said
that
he
loved
the
Commandements
of
God
,
yet
when
our
Saviour
told
him
one
thing
is
wanting
,
goe
and
sell
all
that
thou
hast
,
and
give
it
to
the
poore
,
saith
the
text
of
him
,
he
went
away
sorrowfull
;
as
if
he
should
say
he
was
sorry
that
there
was
any
such
truth
in
the
Scripture
:
he
would
have
beene
glad
that
there
had
beene
no
such
text
in
the
word
of
God
.
The
Prophets
prophesie
falsely
,
and
my
people
love
to
have
it
so
.
Jer.
5.
31.
they
hated
to
have
it
so
as
the
word
would
have
it
.
But
when
the
false
Prophets
told
them
it
was
otherwise
,
O
,
they
loved
that
.
Beloved
,
the
men
of
the
world
would
be
glad
that
God
would
make
another
Bible
,
that
drunkards
and
whoremasters
might
be
saved
:
another
Bible
,
that
earthwormes
and
worldlings
and
proud
persons
might
be
saved
.
If
God
would
raine
downe
a
new
Bible
,
another
Bible
,
I
feare
there
are
many
thousands
amongst
us
,
that
now
say
they
love
the
Bible
,
yet
would
love
to
heare
of
it
,
and
come
from
all
places
to
seeke
after
it
,
after
another
Bible
that
would
shew
the
way
to
heaven
a
little
wider
;
men
are
loth
to
heare
of
so
much
holinesse
,
so
much
precisenesse
:
they
love
not
to
be
beaten
on
that
string
,
a
signe
that
they
hate
it
.
Can
a
man
that
is
nothing
but
flesh
and
bloud
,
love
the
text
of
Saint
Paul
that
flesh
and
bloud
cannot
inherit
the
Kingdome
of
God
1
Cor.
15.
50
?
Can
an
old
filthy
sinner
love
that
text
of
Isaiah
,
an
old
sinner
though
he
be
an
hundred
yeares
old
shall
be
accursed
.
Isai
▪
65.
20
?
Can
a
Usurour
love
the
15
Psalme
?
Can
a
lukewarmeling
love
Rev.
3.
16
?
no
,
he
would
be
glad
that
there
were
no
such
truth
in
the
word
,
and
therefore
he
hates
it
.
Rom.
8.
7.
A
wicked
man
is
such
an
enemy
to
the
word
,
that
all
the
Ministers
in
England
cannot
reconcile
him
to
it
.
Secondly
,
wicked
men
hate
the
word
,
because
they
doe
hate
the
nature
of
the
word
.
If
men
did
love
the
word
of
God
,
they
would
will
what
the
word
of
God
wills
,
and
nill
what
the
word
of
God
nills
.
It
is
a
good
proverbe
amongst
us
,
It
is
the
property
of
lovers
to
will
and
nill
the
same
things
.
If
men
did
love
the
word
,
then
looke
what
the
word
sayth
,
they
would
doe
:
what
the
word
commands
them
,
they
would
obey
.
If
men
did
love
the
word
,
they
would
conforme
their
hearts
and
lives
to
the
rules
of
the
word
.
But
the
carnall
minde
is
enmity
a●ainst
God
,
for
it
is
not
subject
to
the
law
of
God
,
neither
indeed
can
be
.
Rom.
8.
7.
A
wicked
man
hates
the
law
of
God
;
why
?
the
heart
of
a
wicked
man
conceives
the
word
of
God
to
be
against
him
:
he
can
not
thinke
a
thought
but
the
word
is
against
it
:
he
cannot
speake
a
word
,
but
the
word
of
God
is
against
it
;
he
cannot
pray
his
dead
hearted
prayers
,
but
the
word
of
God
is
against
him
&c.
And
as
the
word
of
God
is
against
him
,
so
his
heart
is
against
the
word
:
he
is
of
one
mind
,
the
word
of
another
:
he
is
of
one
minde
,
and
the
word
of
the
cleane
contrary
minde
against
him
.
Lastly
,
as
a
wicked
man
hates
the
being
of
the
word
,
and
the
nature
of
the
word
in
it selfe
,
so
he
hates
the
being
of
it
in
his
understanding
;
he
〈◊〉
o●
〈◊〉
the
knowledge
of
the
word
:
therefore
they
say
unto
God
,
depart
from
us
,
we
desire
●o●
the
knowledge
of
thy
waves
.
Jab
.
21.
14.
A
wicked
man
would
●aine
keepe
this
and
that
lust
●●
he
is
loth
to
depart
with
his
old
corruptions
,
his
old
sinnes
▪
he
hath
liv●d
●●
them
so
long
,
that
he
is
loth
to
part
with
his
old
freinds
;
he
would
faine
go●
on
in
his
lust
and
therefore
he
hates
the
knowledge
of
the
word
that
would
strippe
him
of
his
lust
,
saith
Aquinas
.
Now
he
cannot
be
free
for
his
sinnes
,
and
be
curbed
by
the
knowledge
of
the
word
.
I
will
tell
you
,
once
it
was
my
happe
to
preach
a
Sermon
two
or
three
hundred
miles
from
this
place
,
and
when
Sermon
was
done
,
I
heard
a
man
say
,
O
what
a
beast
was
I
to
come
to
this
Sermon
;
what
a
beast
was
I
to
come
to
it
!
When
the
word
of
God
comes
to
men
,
and
tells
them
that
their
state
is
damnable
if
they
live
in
their
sinnes
:
when
the
word
of
God
comes
to
the
heart
,
many
are
sorry
that
they
ever
heard
the
word
of
God
,
that
ever
the
word
made
such
a
thing
knowne
to
them
.
The
drunkard
,
the
wanton
,
the
Usurer
,
and
the
worldling
,
how
glad
would
they
bee
that
the
Minister
could
prove
by
the
word
of
God
,
that
these
sinnes
were
lawfull
,
that
usury
were
lawfull
;
that
covetousnesse
were
lawfull
?
&c.
But
when
the
word
goes
flat
against
them
;
then
they
cannot
endure
that
word
:
why
?
their
conscience
beginnes
to
penne
them
in
,
it
puts
their
hearts
in
the
stocks
as
it
were
,
they
cannot
have
freedome
in
the
pursuite
of
their
lusts
and
sinnes
:
an
evident
signe
that
men
hate
the
word
.
Austin
saith
of
a
wicked
man
,
He
loves
the
truth
shining
,
but
he
hates
the
truth
reproving
.
As
much
of
the
word
as
you
will
,
to
make
him
skillfull
in
knowing
:
but
he
hates
the
word
every
dramme
of
it
,
checking
and
rebuking
,
girding
and
controuling
him
for
his
sinnes
.
Beloved
,
what
is
all
our
preaching
?
doth
it
not
shew
that
men
hate
the
word
?
neede
any
goe
to
the
field
and
exhorte
the
Husbandman
to
plough
and
sow
his
ground
?
neede
we
goe
to
your
houses
to
perswade
men
to
feede
,
to
eate
and
drinke
,
and
to
cloath
themselves
?
neede
we
goe
to
the
Alehouse
and
perswade
the
drunkard
to
drinke
,
the
swearer
to
sweare
,
the
gamester
to
play
?
no
;
men
love
their
backes
,
and
their
bellies
,
men
love
their
profits
and
their
pleasures
;
men
love
their
lusts
and
sinnes
.
But
they
must
be
exhorted
and
intreated
,
and
commanded
to
obey
,
and
to
love
the
word
of
God
,
and
all
little
enough
.
Hence
then
is
a
reproofe
to
all
the
wicked
Use
.
amongst
us
.
O
beloved
,
it
is
too
true
that
abundance
of
us
doe
hate
the
light
.
Did
wee
not
hate
the
light
,
we
would
have
shaken
all
our
hands
of
our
sinnes
sheere
ere
now
;
did
we
not
hate
the
light
,
we
would
have
crucified
our
anger
,
and
our
wrath
,
and
our
pride
ere
now
;
we
would
have
subdued
our
security
,
and
our
selfe-love
,
and
our
lukewarmenesse
in
good
duties
:
did
we
not
hate
the
light
,
we
had
all
beene
children
of
the
light
ere
now
.
Plato
sayth
,
He
loves
that
hath
a
similitude
of
that
he
loves
:
but
we
have
not
a
similitude
and
a
likenesse
of
the
light
,
and
therefore
we
doe
not
love
it
.
Beloved
,
let
me
come
a
little
neerer
,
and
convince
all
that
heare
me
of
this
point
.
They
must
needs
be
said
to
hate
one
another
whom
no
intreati●s
nor
beseeches
can
possibly
reconcile
.
That
is
irreconcileable
hatred
which
cannot
be
taken
off
by
all
the
intreaties
of
the
world
.
Herod
hated
Tyr●s
and
Sidon
,
but
his
hatred
was
taken
off
by
Blastus
his
intreatie
.
Acts.
12.
20.
but
that
hatred
is
irreconcileable
hatred
that
no
intreaties
can
●●ke
off
.
Oh
,
how
often
have
Gods
Ministers
intreated
you
and
beseeched
you
to
give
over
your
sinnes
,
and
yet
you
will
not
!
how
often
have
they
besought
you
to
be
zealous
,
and
meeke
,
and
holy
,
and
you
will
not
;
thou
art
tichie
and
revengefull
in
speeches
,
how
often
hast
thou
beene
sought
to
leave
it
?
thou
art
proude
and
stout-hearted
,
how
oft
hast
thou
beene
sought
for
to
be
humble
?
thou
art
carnall
and
worldly
,
how
often
hast
thou
beene
besought
to
be
spirituall
and
heavenly
?
Thou
hast
no
assurance
of
Christ
in
thy
soule
:
how
oft
hast
thou
beene
besought
for
to
get
him
?
Ministers
beseech
thee
every
Sabboth
,
Ministers
intreate
thee
every
weeke
:
They
breake
their
braines
,
and
breake
their
sleepe
,
and
spend
their
lungs
,
and
all
to
invent
and
speake
acceptable
words
to
prevaile
with
your
soules
:
with
heart-cutting
intreaties
they
beseech
you
;
if
notwithstanding
all
this
,
you
will
not
be
intreated
to
part
with
your
sinnes
,
then
it
is
evident
you
hate
reformation
.
If
we
did
not
hate
a
thing
,
we
would
doe
it
,
though
we
were
never
besought
to
doe
it
;
if
thou
didst
not
hate
a
reformation
of
thy
sinnes
,
thou
wouldest
have
beene
reformed
without
these
beseeches
:
but
if
beseeches
and
intreaties
cannot
woe
thee
,
thou
hatest
it
indeed
:
that
is
hatred
indeede
which
beseeches
cannot
reconcile
.
The
Lord
Jesus
sent
his
Ministers
in
his
Name
;
we
are
Gods
Embassadours
in
Christ
his
stead
,
we
pray
you
to
be
reconciled
to
God
.
We
have
besought
you
by
the
bloud
of
Christ
,
we
have
intreated
you
by
the
Bowells
of
Gods
mercies
to
become
new
men
:
we
beseech
you
in
the
Bowells
of
the
Lord
Jesus
Christ
to
give
over
your
sinnes
.
We
beseech
you
as
you
love
your
soules
,
give
over
your
sinnes
:
we
beseech
you
as
;
you
are
men
,
as
you
know
what
is
what
,
give
over
your
sinnes
:
we
beseech
you
,
let
the
drunkard
give
over
his
drunkennesse
,
the
swearer
his
oathes
and
blasphemies
,
the
Idolater
his
Idolatry
and
wilworship
,
let
the
idle
talker
give
over
his
fruitlesse
communication
,
the
covetous
person
give
over
his
covetousnesse
,
the
secure
Christian
and
lukewarme
professor
and
deadhearted
server
of
God
come
out
of
his
security
and
dead-heartednesse
,
&c.
I
beseech
you
by
the
mercies
of
God
saith
Saint
Paul
,
present
your
bodies
a
living
sacrifice
,
holy
&c.
Rom.
12.
1.
Sacrifice
your
tongues
unto
God
we
beseech
you
,
and
speake
holy
conference
,
sacrifice
your
hearts
we
beseech
you
,
and
use
holy
meditations
;
sacrifice
your
hares
unto
God
,
and
suffer
not
idle
language
to
be
spoken
in
your
hearing
:
we
beseech
you
doe
this
;
yea
by
all
the
mercies
of
Christ
,
we
beseech
you
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christ
his
stead
;
and
will
you
not
yet
?
Certainly
,
you
hate
the
light
,
if
all
these
beseeches
cannot
reconcile
you
;
we
have
besought
you
that
there
be
no
disorders
in
any
of
your
families
,
and
yet
there
are
:
we
have
besought
you
that
there
be
no
losse
of
time
in
your
meetings
,
that
there
be
no
roote
of
bitternesse
in
your
hearts
,
and
yet
there
is
:
we
have
besought
you
to
mende
your
repentance
,
and
to
better
your
obedience
,
and
to
repent
of
your
rotten
formality
,
and
to
come
out
of
your
sandy
and
quagmire
bottomes
,
and
not
to
content
your selves
with
this
beggarly
form
of
religion
onely
,
but
as
ever
you
love
your
soules
and
would
be
loved
,
to
get
the
power
of
grace
:
and
a
thousand
more
things
have
we
besought
you
.
Is
it
done
?
no
,
God
knowes
:
all
the
beseeches
and
intreaties
under
heaven
have
not
yet
done
it
.
Now
therefore
you
must
needs
stand
convinced
in
your
consciences
,
that
you
hate
the
light
,
if
all
these
beseeches
cannot
bring
you
to
it
.
They
must
needs
be
sayd
to
hate
one
another
,
when
neither
money
nor
price
nor
any
thing
can
make
freinds
.
That
is
inveterate
cankerous
hatred
which
can
never
be
out-bought
,
which
can
never
be
hired
to
cease
.
I
make
no
question
but
that
the
Damosels
Master
at
the
first
did
hate
that
his
Maide
should
be
possessed
with
a
divell
:
but
when
he
saw
that
it
brought
him
in
great
gaine
,
he
tooke
off
his
hatred
:
he
would
then
be
content
that
the
divell
might
have
stayed
in
his
house
,
so
he
might
have
gained
by
it
:
and
therefore
we
reade
that
he
was
angry
at
the
Apostle
for
dispossesing
the
divell
out
of
her
;
Act.
.
16.
19.
It
must
be
a
greivous
hatred
that
profit
cannot
mollifie
.
Brethren
,
you
know
that
God
offereth
you
pardon
of
your
sinnes
:
he
offers
you
mercy
,
he
offers
you
a
Kingdome
,
if
you
will
come
out
of
your
sinnes
.
If
thou
wouldest
rather
lose
father
,
mother
,
wife
and
children
,
houses
and
lands
,
goods
and
livings
,
rather
then
shake
hands
with
such
a
one
as
thou
art
fallen
out
with
,
I
am
sure
thou
hatest
him
with
a
witnesse
:
and
if
thou
wouldest
rather
hazard
thy
owne
mercy
,
hazard
the
love
and
favour
of
God
,
hazard
the
Kingdome
of
heaven
,
lot
Christ
goe
,
and
mercy
goe
,
and
heaven
goe
,
●●ther
then
let
thy
sinnes
g●●
▪
surely
thou
hatest
to
be
reformed
.
I
will
give
you
a
kingdome
saith
God
,
if
you
will
be
new
men
:
I
will
give
thee
a
Kingdome
,
if
thou
will
take
up
Christ
his
Croffe
and
be
pl●●●
I
will
give
thee
a
Kingdome
,
if
thou
wil●
walke
precisely
and
circumspectly
.
But
you
will
not
,
though
you
might
have
a
kingdome
for
it
.
Repent
faith
Christ
,
for
the
kingdome
of
heaven
is
at
hand
:
Math.
3.
2.
Repent
,
and
here
is
a
Kingdome
a●
hand
for
thee
.
Downe
with
thine
old
lu●t
▪
thou
knowest
what
I
meane
,
and
here
is
a
Kingdome
at
hand
for
thee
.
Repent
of
your
formall
repentance
,
repent
of
your
fashionary
prayers
,
repent
of
your
overly
performances
of
holy
duties
,
and
behold
here
is
a
Kingdome
for
you
.
Wilt
thou
hazard
the
very
Kingdome
of
grace
,
and
of
glory
,
rather
then
thou
wilt
steppe
out
of
thy
old
wont
?
thou
hatest
repentance
if
a
Kingdome
cannot
hire
thee
to
love
it
.
They
must
be
sayd
to
hate
one
another
,
whom
all
the
dearest
love
in
the
world
can
never
●nite
and
soder
together
.
Love
is
able
to
burst
all
the
hatred
in
the
world
if
the
divell
be
not
in
it
:
love
is
more
forcible
then
hatred
;
and
therefore
that
hatred
is
most
cankerous
that
love
cannot
overcome
.
What
is
so
pleasing
or
delightfull
to
the
●lesh
of
a
man
but
love
may
command
it
?
the
love
of
God
hath
given
thee
the
bloud
of
his
owne
Sonne
:
if
thou
wilt
part
with
thy
corruptions
,
thou
mayest
have
it
.
That
is
hatred
indeed
which
the
bloud
of
thy
owne
Saviour
cannot
disswade
thee
from
.
The
Apostle
Peter
thought
he
had
used
an
excellent
argument
to
perswade
men
to
holinesse
,
when
he
setteth
forth
the
love
of
God
to
us
.
1
Pet.
18.
19.
For
asmuch
as
you
know
,
that
you
were
not
redeemed
with
corruptible
things
as
silver
and
gold
from
your
vaine
conversation
,
received
by
tradition
from
your
fathers
:
but
with
the
precious
bloud
of
Christ
,
as
of
a
Lambe
undefiled
and
without
spotte
.
What
doth
Christ
give
his
bloud
to
thee
,
to
redeeme
thee
,
from
thy
vaine
conversation
?
hath
he
given
his
bloud
for
thee
,
that
thou
shouldest
part
with
thy
sinnes
,
with
thy
drunkennesse
,
with
thy
oathes
,
thy
pride
,
security
,
luke
warmenesse
,
earthlinesse
,
prophanesse
,
from
thy
vaine
thoughts
,
thy
vaine
words
,
and
thy
vaine
lusts
,
and
wilt
thou
not
?
if
God
had
redeemed
us
with
silver
,
and
gold
,
that
were
but
drosse
:
no
,
he
hath
redeemed
us
with
the
bloud
of
his
Sonn
:
if
now
thou
wilt
part
with
the
bloud
of
Christ
,
rather
then
with
thy
sinnes
that
the
word
of
God
commands
thee
to
part
with
,
how
great
is
thy
hatred
of
the
word
?
Bloud
it
is
necessary
to
the
life
of
every
living
creature
.
I
am
sure
the
Bloud
of
Christ
is
necessary
to
the
life
of
a
Christian
;
without
it
,
a
man
can
never
be
washed
,
nor
never
be
sanctifyed
,
nor
made
acceptable
to
God
.
That
man
that
will
rather
part
with
his
bloud
,
rather
then
lay
downe
his
hatred
of
such
a
one
whom
he
hates
,
he
hates
him
for
ever
,
he
hates
him
to
the
death
.
Thou
that
rather
then
thou
wilt
part
with
thy
evill
courses
,
from
those
sinnes
that
Gods
word
would
have
thee
to
give
over
and
forsake
,
wilt
part
with
the
bloud
of
Christ
,
I
say
thou
hatest
the
word
,
and
thou
hatest
a
reformation
of
thy
wayes
for
ever
,
with
an
everlasting
and
damnable
hatred
.
That
man
that
had
rather
be
damned
then
leave
his
sinnes
,
that
had
rather
goe
to
hell
,
then
be
a
new
creature
,
he
hates
the
parting
with
his
sinnes
,
he
hates
to
be
a
new
creature
.
It
is
truth
,
man
is
a
reasonable
creature
,
and
therefore
cannot
reason
so
in
expresse
words
,
as
to
say
I
had
rather
be
damned
then
to
give
over
my
drunkennesse
,
my
lying
,
my
swearing
,
my
lust
;
I
had
rather
goe
to
hell
;
then
be
so
pure
,
and
so
holy
&c.
But
every
wicked
man
is
so
unreasonable
in
very
deed
▪
for
the
word
of
God
tells
that
wicked
men
that
live
and
dye
in
such
sinnes
,
and
such
sinnes
,
shall
be
damned
;
yet
,
they
will
not
give
over
their
sinnes
.
Doth
not
your
owne
conscience
tell
you
,
that
as
long
as
you
pray
no
better
,
as
long
as
you
walke
no
better
in
your
profession
,
God
abhors
you
,
and
all
that
you
doe
,
and
will
damne
you
?
doth
not
thy
conscience
tell
thee
,
that
yet
thou
hast
no
assurance
of
salvation
,
that
as
yet
Jesus
Christ
was
never
given
to
thee
,
that
as
yet
you
never
had
the
Spirit
of
Christ
to
kill
sinne
in
you
?
if
that
thou
wilt
goe
on
in
thy
sinnes
,
and
not
get
Christ
and
his
Spirit
into
thy
heart
,
as
the
word
of
God
commandeth
thee
,
and
thy
owne
conscience
perswadeth
thee
:
I
say
if
yet
thou
wilt
goe
on
in
thy
sinnes
,
then
thou
choosest
to
be
damned
rather
then
to
part
with
sinne
.
Doe
we
not
say
such
a
rogue
will
be
hanged
,
that
such
a
hasty
furious
man
will
undoe
himselfe
?
doe
we
not
say
of
a
rebellious
child
that
he
will
be
disinherited
?
not
that
any
man
reasons
so
in
words
,
I
will
doe
thus
and
thus
and
undoe
my selfe
,
I
will
steale
and
be
hanged
,
I
will
be
a
rebellious
childe
and
be
disinherited
,
I
will
goe
on
in
my
sinnes
,
let
the
world
say
what
it
will
,
and
be
damned
.
But
,
when
a
man
knowes
that
the
wages
of
sinne
is
death
,
that
the
end
of
drunkennesse
,
of
swearing
,
of
lying
,
of
pride
,
security
,
hypocrisie
,
formality
in
religion
&c.
is
death
;
When
a
man
knowes
that
the
end
of
that
sinne
which
he
lives
in
is
damnation
,
and
yet
will
goe
on
in
those
sinnes
,
he
wills
to
be
damned
.
Ezek.
18.
31.
Turne
you
,
turne
you
,
why
will
you
dye
O
ye
house
of
Israel
?
why
?
were
any
so
madde
as
to
be
willing
to
dye
,
to
perish
for
ever
?
yet
sayth
the
Prophet
,
why
will
you
dye
,
as
if
he
should
say
why
will
you
sinne
?
that
man
that
wills
to
sin
,
he
wills
to
be
damned
;
that
man
that
will
be
damned
rather
then
part
with
his
sinne
,
that
man
loves
sinne
for
ever
,
and
so
hates
the
light
.
Beloved
,
be
ashamed
to
carry
so
many
plague
tokens
upon
your
hearts
,
so
many
sinnes
in
your
soules
,
so
many
oppositions
and
rebellions
against
the
word
.
That
man
that
hates
and
rebells
against
the
word
,
can
never
be
saved
by
the
word
.
You
that
have
had
the
preaching
of
the
word
,
looke
that
you
give
way
to
it
;
take
heed
that
you
withstand
not
the
breath
of
it
.
I
could
tell
you
one
thing
,
and
I
pray
God
to
send
it
home
to
your
hearts
:
commonly
when
God
sends
his
word
to
a
people
,
those
that
are
wrought
upon
,
for
the
most
part
are
wrought
upon
at
the
beginning
:
generally
it
is
so
,
I
will
give
you
a
convincing
place
for
it
:
Acts.
13.
48.
And
when
the
Gentiles
heard
this
,
they
glorified
the
word
of
the
Lord
:
and
as
many
as
were
ordained
to
eternall
life
,
beleeved
.
Paul
and
Barnabas
were
come
to
Antioch
,
and
had
preached
one
Sabboth
day
,
and
now
had
preached
another
:
The
Gentiles
glorified
the
word
of
the
Lord
:
and
as
many
as
were
ordained
to
eternall
life
,
beleeved
;
as
if
he
had
said
,
all
that
were
ordained
to
eternall
life
,
beleeved
at
those
Sermons
;
as
if
he
should
say
againe
,
all
that
beleeved
not
at
these
two
Sermons
,
were
reprobates
.
Those
that
did
belong
to
God
,
they
did
beleeve
,
and
hearkened
to
the
preaching
of
the
word
to
them
,
on
those
two
Sabboths
;
All
that
were
ordained
to
life
▪
they
beleeved
at
these
two
Sermons
:
the
rest
that
beleeved
not
,
are
branded
and
marked
out
for
despisers
and
wonderers
,
Heare
O
despisers
,
and
wonder
and
perish
,
&c.
Agree
with
thine
Adversary
,
whilest
thou
art
in
the
way
.
Math.
5.
Beloved
,
you
are
now
in
the
way
of
salvation
:
your
Adversary
is
the
Lord
himselfe
,
till
he
be
reconciled
unto
you
;
you
are
in
the
way
while
you
are
under
the
preaching
of
the
word
:
you
know
not
how
soone
God
may
take
you
out
of
the
way
:
you
know
not
how
soone
God
may
take
his
word
away
:
or
,
if
that
continue
,
yet
he
may
withdraw
his
Spirit
▪
and
then
,
if
God
once
take
away
his
Spirit
,
then
you
may
seeke
to
be
converted
,
but
shall
never
finde
it
;
you
may
seeke
for
grace
,
but
shall
never
get
it
:
you
may
seeke
for
Christ
,
but
never
obtaine
him
;
if
men
stand
out
against
the
Word
and
Spirit
of
Christ
,
while
it
is
beating
upon
their
hearts
,
and
offering
them
grace
,
then
Christ
will
be
a
swift
witnesse
against
them
.
Malach.
3.
5.
Doth
Christ
come
to
thee
?
now
obey
,
now
beleeve
,
now
give
over
thy
sinnes
.
Doth
he
bid
thee
now
repent
?
&c.
O
give
way
to
the
Words
of
Christ
,
give
way
to
the
Spirit
of
Christ
;
otherwise
,
Christ
will
come
swiftly
:
I
will
be
a
swift
witnesse
.
I
tell
you
,
the
Covenant
of
grace
will
not
stay
long
:
God
is
about
to
put
up
his
wares
.
When
no
Customers
come
,
the
Merchant
puts
up
his
wares
;
so
God
will
even
close
up
all
his
graces
;
then
Preachers
may
preach
,
but
none
shall
be
converted
:
People
may
heare
,
but
none
shall
be
converted
:
People
may
heare
,
but
never
be
turned
;
which
the
Lord
deny
from
ever
being
amongst
us
;
therefore
,
while
it
is
called
to
day
,
hearken
,
and
the
Feare
of
God
be
with
you
.
FINIS
.
GODS
IMPARTIALITY
.
ESAY
42.
24.
Who
gave
Jacob
to
the
spoile
and
Israel
to
the
Robbers
?
Did
not
I
the
Lord
.
THE
Lord
in
this
Chapter
by
the
Prophet
Isaiah
doth
foretell
heavy
things
against
the
people
;
and
by
the
way
marke
the
Lords
dealings
,
he
ever
gives
warning
before
he
sends
any
plagues
:
he
lightens
before
he
thunders
;
that
the
people
might
not
say
they
did
not
heare
of
it
,
and
and
that
the
wicked
might
be
the
more
inexcusable
,
and
that
the
godly
might
make
an
Arke
to
save
themselves
in
.
These
words
containe
in
them
five
severall
things
.
-
First
,
the
Author
of
this
destruction
or
judgement
.
-
Secondly
,
the
Causes
of
it
.
-
Thirdly
,
the
Judgement
it selfe
.
-
Fourthly
,
Who
they
were
on
whom
this
Judgement
was
inflicted
.
-
Fifthly
,
The
effects
of
it
.
Now
by
Gods
permission
I
will
open
these
words
in
order
unto
you
.
And
for
the
first
,
the
Author
of
it
.
It
is
laid
downe
by
question
and
answer
.
Question
,
Who
gave
Jacob
to
the
spoyle
,
and
Israel
to
the
robbers
?
Answer
,
Did
not
I
the
Lord
?
was
it
not
I
the
mighty
God
,
which
am
able
to
order
every
thing
according
to
my
owne
will
.
But
indeed
we
are
ready
to
ascribe
things
to
chance
and
fortune
and
lot
;
to
prevent
this
saies
God
,
who
did
these
and
these
things
?
did
not
I
the
Lord
?
Now
,
by
Jacob
and
Israel
is
meant
the
people
of
the
Jewes
,
which
were
called
by
the
name
of
Jacob.
For
,
his
peculiar
people
,
when
they
sinned
,
he
gave
them
over
.
God
●ais
,
who
gave
this
people
of
mine
to
the
enemies
?
did
not
I
the
Lord
?
therefore
God
he
is
the
Author
of
all
punishment
.
Secondly
,
the
Cause
why
the
Lord
did
this
:
for
,
some
might
say
,
why
did
the
Lord
overthrow
this
people
,
whom
he
did
so
tenderly
respect
for
his
,
which
were
as
the
apple
of
his
eye
,
and
the
strength
of
his
right
arme
?
because
they
sinned
against
the
Lord
,
and
would
not
walke
in
his
waies
.
He
sets
downe
the
Causes
.
First
,
in
generall
,
they
have
sinned
.
Secondly
,
in
particular
,
they
would
not
walke
in
his
way
,
nor
be
obedient
to
his
Lawes
.
Thirdly
,
here
is
the
Judgement
it selfe
,
therefore
hath
he
powred
upon
them
the
fiercenesse
of
his
anger
,
the
strength
of
the
Battell
and
fire
round
about
them
.
He
calleth
it
the
anger
of
the
Lord
:
not
of
a
King
,
or
of
a
great
man
,
but
the
anger
of
the
Lord
,
the
fury
of
his
anger
:
shewing
the
extremity
of
it
he
doth
not
say
that
God
doth
drop
downe
his
anger
;
but
,
he
poures
out
the
fury
of
his
indignation
.
Moreover
he
saith
,
the
strength
of
battell
;
the
Lord
commeth
like
an
armed
man
to
fight
against
them
,
and
to
destroy
them
,
as
men
in
warres
doe
when
they
s●ay
both
young
and
old
,
and
make
no
bones
of
it
,
and
are
glad
when
they
have
done
it
;
And
,
as
an
armed
man
to
slay
them
;
so
likewise
,
he
hath
set
a
fire
round
about
them
▪
the
Lord
hath
inclosed
them
in
with
indignation
,
so
that
they
could
see
no
way
to
get
out
of
it
,
or
to
escape
it
.
So
then
this
shews
the
unavo●dablenesse
of
Gods
Judgements
.
Fourthly
,
who
were
these
that
were
destroyed
?
Jacob
and
Israel
,
a
praying
and
a
professing
and
a
fasting
people
.
Fifthly
,
the
effect
of
all
this
,
how
it
did
worke
upon
them
.
Yet
,
saith
the
Lord
,
they
know
it
not
,
neither
lay
it
to
heart
.
Oh
Lord
,
what
monstrous
stupidity
is
this
!
though
God
did
doe
it
;
in
his
anger
too
;
yet
this
poore
Nation
saw
it
not
,
neither
regarded
it
,
till
the
plague
came
;
and
when
it
came
,
they
never
laid
it
to
heart
,
neither
were
they
humbled
by
it
,
but
did
beare
the
plague
,
and
afterwards
went
downe
into
hell
,
and
never
minded
it
.
Even
so
,
beloved
,
stands
the
case
with
us
;
The
Lord
plagues
us
,
and
we
see
it
not
:
his
anger
burnes
round
about
us
,
and
the
fiercenesse
of
his
wrath
sustaineth
to
battell
:
and
yet
we
perceive
it
not
.
From
the
first
of
these
observe
:
namely
,
That
God
is
the
author
of
all
plagues
and
Doct.
judgements
that
befall
a
Nation
.
It
was
he
that
drowned
the
old
world
,
and
delivered
the
Children
of
Israel
to
the
spoylers
.
Shall
there
be
any
evill
in
the
City
,
and
the
Lord
hath
not
done
it
?
saith
Amos
in
his
third
chap.
and
6
verse
.
From
whence
,
observe
this
,
That
God
ordaines
all
punishments
before
they
come
.
Acts.
4.
28.
for
to
doe
whatsoever
thy
hand
and
counsell
determined
before
to
be
done
.
And
as
God
ordaineth
all
things
before
they
come
;
so
he
ordereth
them
and
the
time
when
they
shall
come
;
and
they
cannot
come
one
moment
of
time
before
the
Lord
would
have
them
.
The
Jewes
could
not
lay
hold
on
our
Saviour
,
because
his
houre
was
not
yet
come
.
John
.
8.
50.
The
wicked
cannot
pull
downe
punishments
upon
a
Nation
when
they
will
;
As
it
s
he
ordaineth
them
:
and
the
time
when
;
so
thirdly
,
he
doth
appoint
them
how
long
they
shall
lie
upon
men
.
Revel.
2.
10.
There
the
Lord
had
appointed
the
Church
of
Smyrna
ten
dayes
tribulation
;
and
there
is
measured
how
much
God
appointes
us
.
The
devill
could
goe
no
further
then
his
commission
in
afflicting
Job
.
As
he
doth
order
all
,
so
he
doth
order
all
for
the
good
of
his
people
,
and
for
the
confusion
of
his
enemies
;
all
things
worke
for
the
good
of
those
that
feare
God
,
and
for
the
hardening
and
overthrowing
of
the
enemies
of
the
Church
that
are
incorrigible
.
This
may
stay
and
comfort
the
hearts
of
Use
1
Gods
Children
,
in
any
heavie
crosse
that
befalls
them
.
Is
God
the
orderer
and
disposer
of
all
?
then
this
may
comfort
thy
soul
O
thou
poore
childe
of
God
;
I
say
comfort
thy
soul
with
this
,
that
the
Lord
is
the
temperer
of
all
things
,
and
the
Physician
that
stands
by
and
sees
how
many
drammes
the
Apothecary
putteth
in
.
The
devill
indeed
may
afflict
thee
,
and
wicked
men
may
punish
thee
;
but
thou
shalt
have
no
more
then
the
Lord
sees
good
for
thee
.
Therefore
though
thine
enemies
take
thee
and
kill
thee
,
and
Rabshekah
raile
on
thee
,
and
Bonner
burne
thee
,
yet
the
Lord
is
a
sweete
loving
Father
,
and
ordereth
all
things
,
and
cannot
finde
in
his
heart
to
hurt
thee
.
Though
they
be
the
Instruments
,
yet
God
he
is
the
Author
,
and
hath
appointed
how
long
and
how
much
and
for
what
they
shall
afflict
thee
.
Therefore
though
the
sword
finde
thee
,
and
faggot
come
:
yea
though
thou
beest
banished
or
sawne
asunder
,
yet
the
Lord
ordereth
all
things
:
and
though
he
correct
thee
,
yet
he
cannot
finde
in
his
heart
to
hurt
thee
.
Therefore
he
saith
to
the
sword
and
to
the
plague
as
David
said
to
Jacob
,
have
a
care
of
my
deare
sonne
:
onely
subdue
the
rebell
▪
but
doe
not
hurt
my
sonne
.
So
saith
God
,
use
my
servants
kindly
for
my
sake
:
onely
bring
under
their
proud
hearts
,
but
doe
not
hurt
them
.
Therefore
have
an
eye
to
Gods
love
,
and
let
faith
in
him
over-rule
thy
heart
in
spite
of
all
that
can
come
against
thee
.
This
may
terrifie
the
hearts
of
all
wicked
Use
2
men
that
are
out
of
Gods
favour
.
Is
God
the
Author
of
all
punishments
▪
then
this
may
make
their
haire
to
stand
upright
upon
their
heads
.
That
God
whom
thou
hatest
,
is
the
punisher
of
thee
:
even
he
whose-Sonne
thou
despiest
,
and
whose
Sabbaths
thou
prophanest
;
He
is
able
if
his
wrath
be
kindled
,
to
consume
thee
in
a
moment
.
Oh
,
if
thou
haddest
not
an
adamant
heart
,
this
would
daunt
it
,
and
dissolve
it
into
teares
of
bloud
.
God
will
infinitely
punish
thee
,
who
is
a
consuming
fire
:
but
if
thou
wilt
not
be
daunted
,
there
is
nothing
but
fearefull
looking
for
of
fire
and
brimstone
for
ever
in
hell
.
When
God
punisheth
his
children
,
it
is
in
mercie
:
but
to
the
wicked
his
wrath
is
punishments
,
and
his
Judgements
is
anger
and
great
wrath
:
and
therefore
when
he
punisheth
thee
,
thou
mayest
say
a
just
Judge
brandeth
me
in
the
hand
.
Is
it
so
?
Then
when
Calamities
come
,
Use
3
let
us
not
so
much
stand
upon
men
,
or
upon
the
helpe
of
them
:
but
let
us
looke
to
God
as
David
did
:
it
may
be
the
Lord
sent
Shimei
to
raile
on
me
;
and
so
did
Job
,
the
Lord
gives
,
and
the
Lord
hath
taken
away
.
The
Caldeans
did
it
:
but
they
were
Gods
Instruments
.
We
should
not
doe
as
doggs
that
gnaw
the
stones
that
are
throwne
at
them
.
God
takes
stones
as
it
were
,
and
throweth
them
upon
mens
heads
:
and
sometimes
whips
them
by
wicked
men
.
Now
,
the
wicked
are
but
Gods
rod
,
and
when
he
hath
scourged
thee
,
he
will
cast
the
rod
into
the
fire
.
Therefore
goe
unto
the
Lord
,
make
peace
with
him
,
and
he
will
remove
it
.
The
wicked
I
confesse
are
in
fault
,
but
God
is
the
Author
of
all
:
and
he
will
deliver
you
in
his
good
time
.
Secondly
,
wherefore
will
God
deale
thus
with
Israel
,
because
they
have
sinned
with
a
rebellious
spirit
,
not
by
infirmity
but
in
disobedience
?
Whence
you
may
learne
this
point
of
Instruction
,
That
sinne
and
disobedience
against
Gods
Law
is
that
which
brings
downe
punishments
and
judgements
upon
a
Nation
or
a
people
or
Church
.
Sinne
is
the
brooder
and
hatcher
of
all
judgments
,
and
the
very
spawne
of
all
punishments
.
Ah
,
this
sinne
and
disobedience
,
and
willfull
rebellion
against
God
,
it
will
bring
sw●rd
and
famine
amongst
us
,
and
let
in
the
enemie
,
and
send
out
God
from
amongst
us
,
and
stoppe
the
mouthes
of
his
Ministers
,
and
breake
off
the
Parliament
.
Another
cause
why
God
sends
punishments
amongst
us
,
is
this
,
because
Kings
will
not
be
subject
to
the
Lawes
of
God
,
and
Queenes
will
doe
what
they
list
:
when
Bishops
and
all
people
will
have
elbow
roome
to
doe
that
which
seemes
good
in
their
owne
eyes
:
as
giving
toleration
for
the
prophanation
of
Gods
Sabb●ths
,
that
the
people
may
dishonour
the
Lord
,
and
runne
headlong
to
hell
:
this
and
such
like
,
sets
up
wickednesse
,
and
brings
the
wrath
of
God
upon
us
,
and
his
vengeance
upon
our
Land
and
Kingdome
,
when
thus
sinne
gets
the
upper
hand
and
day
of
the
word
,
for
which
I
cannot
chuse
but
pittie
our
poore
Land
,
neither
could
you
doe
lesse
if
your
hearts
were
not
as
hard
as
an
adamant
,
and
your
eyes
glued
together
.
Ah
poore
Nation
,
now
thou
liest
a
bleeding
and
drawing
to
an
end
,
and
the
bell
now
tolls
for
this
Nation
,
and
the
Lord
is
a
going
from
this
Land
:
and
her
punishments
and
judgments
are
comming
on
apace
,
so
that
all
Nations
may
say
,
Wherefore
hath
the
Lord
done
this
unto
this
Land
,
what
meaneth
the
heat
of
his
anger
?
then
shall
men
say
,
they
have
forsaken
the
Covenant
of
the
Lord
God
of
their
Fathers
,
and
served
other
Gods
.
Judges
.
4.
2.
When
they
forgatte
the
Lord
their
God
,
then
he
sold
them
into
the
hand
of
Jabin
King
of
Canaan
:
this
was
the
ground
why
the
Lord
drowned
the
old
world
.
Genes.
6.
12.
because
they
had
corrupted
all
their
waies
;
this
was
the
cause
why
the
Lord
burned
S●dome
and
Gomorrah
with
wild-fire
from
heaven
:
this
was
the
cause
the
Lord
destroyed
Jerusalem
forty
yeares
after
Christ
,
because
they
would
have
none
of
the
offers
of
Christ
,
and
of
grace
and
mercie
.
And
thus
much
for
proofe
.
Good
Lord
,
what
a
poore
weake
Land
Use
1
have
we
!
if
sinne
and
rebellion
be
the
cause
of
all
punishments
,
then
in
what
a
poore
case
is
England
?
how
weake
are
we
?
our
hearts
may
shake
within
us
,
and
our
knees
may
knock
together
to
consider
of
it
,
having
so
many
sinnes
of
all
sorts
,
of
all
degrees
,
and
committed
with
so
high
a
hand
,
and
in
most
fearefull
manner
.
We
are
sicke
from
the
Crowne
of
the
head
to
the
soale
of
the
feete
,
there
is
no
soundnesse
in
us
:
we
are
sicke
in
head
,
sicke
in
heart
,
sicke
in
stomacke
;
we
have
had
peace
,
and
that
hath
surfeited
us
:
and
now
we
have
gotten
the
plurisie
,
and
nothing
but
letting
of
bloud
will
cure
us
.
God
grant
the
Lord
let
us
bloud
in
our
hearts
also
:
God
must
purge
and
physicke
us
,
and
fetch
out
the
drosse
which
we
have
gathered
by
our
disobedience
.
If
sin
and
rebellion
will
doe
it
,
we
have
given
God
cause
enough
so
to
plague
us
.
Is
it
so
?
Then
we
see
who
are
the
greatest
Use
2
traytors
in
the
Kingdome
,
and
what
they
are
that
pull
downe
punishments
upon
a
Kingdome
;
they
are
disobedient
rebells
and
traytors
,
full
of
sinne
.
I
protest
the
greatest
traytors
King
Charles
hath
this
day
,
are
the
prophaners
of
Gods
Sabboths
,
and
such
as
doe
give
liberty
to
prophane
them
,
and
to
sweare
and
be
drunke
:
these
are
the
plague
sores
of
this
Kingdome
,
and
bring
downe
heavie
judgements
upon
us
;
yea
,
of
what
place
or
dignity
soever
they
be
.
It
is
not
onely
poore
drunkards
,
but
silver
and
velvet
Coate
drunkards
,
even
the
Lordly
men
of
this
Kingdome
,
who
give
libertie
to
sinne
:
for
the
greater
the
men
are
,
the
greater
are
their
sinnes
,
and
they
are
the
most
dangerous
,
even
as
great
Cut-purses
doe
more
harme
then
little
ones
;
for
as
Haman
was
hanged
before
the
Jewes
saw
good
daies
,
and
the
seven
sonnes
of
Saul
were
slaine
before
they
could
have
any
peace
in
Israel
:
So
while
these
rebells
be
not
hanged
,
what
peace
can
be
expected
?
while
Jonah
was
in
the
ship
,
there
could
be
no
qu●etnesse
:
so
whilst
these
rebells
and
vile
wretches
live
and
have
favour
,
and
are
respected
,
and
goe
on
still
unpunished
,
they
are
in
the
Land
,
as
Jonah
was
in
the
shippe
:
and
so
long
there
can
be
no
quietnesse
in
the
Land
.
One
Achan
did
plague
a
whole
Land
▪
but
here
are
many
Achans
in
this
Land
.
Oh
poore
Land
;
thou
art
wonderfully
laden
by
every
ungodly
person
,
both
in
Countrey
and
City
.
O
let
us
begge
of
God
that
these
may
be
hanged
and
dispatched
,
or
that
God
would
turne
their
hearts
.
Is
it
so
,
that
sinne
is
the
brooder
of
all
Use
3
punishments
?
O
then
let
it
teach
every
one
of
us
to
s●t
heart
and
hand
and
all
to
worke
,
to
joyne
all
our
forces
of
prayers
and
teares
against
these
enemies
,
and
labour
for
the
reformation
of
these
.
When
Jonas
was
in
the
shippe
,
the
Marriners
,
came
about
him
and
asked
him
,
from
whence
comest
thou
?
So
if
ever
we
would
see
good
dayes
,
we
must
joyne
our
prayers
and
all
our
powers
against
our
sinnes
and
the
sinnes
of
others
.
When
the
Philistins
saw
that
the
Arke
was
the
cause
of
the
punishments
that
befell
them
,
then
they
never
rested
till
they
had
sent
it
away
;
so
let
us
ship
and
packe
away
our
sinnes
,
if
ever
we
would
have
our
punishments
removed
from
us
.
Say
,
Oh
mine
enemie
,
have
I
found
thee
,
thou
art
the
enemie
of
King
,
and
Countrey
,
and
Parliament
,
and
Gospell
,
and
,
thou
art
he
that
brake
the
last
Parliament
,
thou
art
he
that
lost
the
day
at
the
Isle
of
Ree
,
thou
art
he
that
sent
so
many
poore
Rochellers
to
the
grave
with
famine
,
and
thou
art
he
that
makes
division
betweene
Kings
and
Commons
.
The
Lord
give
us
power
and
courage
:
for
if
ever
we
had
neede
,
now
we
have
;
and
let
us
bestirre
our selves
,
and
pray
that
God
would
be
pleased
to
stirre
up
the
heart
of
the
King
and
other
Magistrates
against
these
sinnes
.
O
that
Magistrates
in
their
places
,
would
set
their
hearts
and
hands
against
all
these
sinnes
;
but
light
execution
is
done
,
and
most
Magistrates
stand
for
ciphers
in
their
places
,
and
onely
take
up
a
roome
,
and
doe
nothing
.
We
cannot
draw
them
with
all
the
arguments
we
can
use
to
punish
these
sinnes
.
We
have
cause
to
mourne
:
for
they
stand
like
scare-Crowes
,
with
a
peice
in
their
hands
,
but
never
shoote
:
and
the
birds
may
picke
the
straws
from
their
heads
;
so
that
Magistrates
doe
nothing
.
But
to
you
I
speake
that
are
Chiefe
in
Townes
,
and
chiefe
Officers
:
you
should
all
joyne
hand
in
hand
and
heart
in
heart
to
pull
downe
these
al●houses
,
hell-houses
,
and
nurseries
of
the
devill
,
and
to
supplant
wickednesse
.
We
must
not
be
one
for
them
,
and
another
against
them
:
for
in
so
doing
,
we
shall
never
see
good
dayes
.
And
you
Gentlemen
,
where
are
your
hearts
and
hands
against
them
?
when
did
you
ever
speak
or
write
against
them
?
when
did
you
ever
set
foot
in
striving
to
have
them
supprest
?
men
stand
with
their
fingers
in
their
mouthes
,
and
their
hands
in
their
pockets
,
and
dare
not
stand
for
God
and
good
causes
.
The
Lord
be
mercifull
unto
us
:
we
doe
not
joyne
our
forces
,
prayers
and
powers
that
we
can
make
for
Gods
glory
.
Oh
that
the
Lord
would
be
pleased
to
put
his
Spirit
into
our
hearts
,
that
we
may
be
all
of
one
minde
.
So
you
Gentlemen
,
in
your
places
,
and
we
Ministers
in
our
places
,
and
all
of
us
,
we
are
with
all
the
strength
and
courage
and
mettle
that
the
Lord
hatth
put
into
us
,
to
crie
,
and
pray
,
and
preach
downe
sinne
.
And
all
you
Masters
and
Dames
,
you
are
to
reforme
your
Families
:
for
these
sinnes
bring
downe
punishments
upon
the
Land
.
Therefore
labour
to
finde
out
the
wickednes
of
your
Families
,
and
admonish
them
,
and
reprove
them
plainely
,
and
shew
them
from
Gods
word
the
punishments
that
are
due
to
them
.
If
you
would
doe
these
things
,
then
there
might
be
something
done
:
and
if
reproofe
and
admonishment
will
not
serve
the
turne
,
then
expell
them
and
banish
them
,
as
Abraham
did
Hagar
and
Ismael
.
You
Christians
,
mourne
for
your
sinnes
,
and
joyne
your
hearts
and
prayers
against
the
sinnes
of
the
place
where
you
live
.
If
any
house
be
on
fire
,
others
will
come
with
water
to
quench
it
as
if
it
were
their
owne
:
so
here
is
a
flame
of
fire
kindled
in
this
Kingdome
of
England
,
and
the
wrath
of
God
is
like
wild
fire
comming
downe
upon
us
from
heaven
:
therefore
let
every
one
of
us
bring
some
water
or
other
to
quench
this
fire
that
is
round
about
us
in
every
place
,
and
almost
upon
all
hearts
.
Let
every
man
sweepe
his
owne
doore
,
and
the
streetes
will
be
cleane
;
so
if
every
one
would
purge
his
owne
heart
,
what
reformation
would
there
be
in
every
place
?
then
God
and
Christ
and
Gospell
might
be
here
still
,
and
the
enemies
might
be
kept
out
still
:
which
if
we
doe
not
,
who
knowes
how
soone
the
enemie
may
rush
in
upon
us
?
but
alas
,
we
harbour
these
traytors
in
our
bosomes
.
I
protest
against
every
man
that
harbours
sinne
in
his
owne
house
or
soule
,
that
he
is
a
traytor
to
the
Kingdome
,
whatsoever
he
be
;
if
I
knew
the
man
,
I
would
fasten
mine
eyes
on
him
▪
and
tell
him
,
Oh
thou
vile
Achan
,
doest
thou
harbour
these
sinnes
,
and
traytors
,
and
keepe
these
sinnes
,
and
then
crie
out
of
the
dangerousnesse
of
the
times
?
If
a
man
did
know
certainely
,
that
the
dogge
that
he
keepes
in
his
house
,
would
one
day
pull
out
his
throate
,
would
he
keep
him
fatte
that
he
might
the
better
doe
it
?
no
sure
,
he
would
rather
hang
him
.
Or
if
a
man
did
know
that
the
fire
that
burnes
upon
the
hearth
,
would
burne
him
,
would
he
blow
it
?
or
if
a
man
did
know
that
the
knife
which
he
hath
,
would
one
day
cu●●e
his
throate
,
would
he
sharpen
it
?
no
surely
.
Beloved
,
this
is
the
case
of
all
us
poore
wretches
that
live
in
sinne
:
they
will
be
the
cause
of
all
the
punishments
that
God
sends
upon
us
all
.
Now
therefore
,
I
charge
you
all
,
men
and
women
,
and
every
one
of
you
,
to
make
a
Covenant
and
enter
into
an
Oath
and
a
curse
,
to
search
out
every
sinne
,
and
finde
them
out
in
your
families
,
wife
and
children
and
servants
;
and
doe
what
you
can
to
quench
them
.
These
Townes
and
Countreys
are
on
fire
,
O
that
the
Lord
would
be
pleased
to
send
his
word
home
to
every
one
of
your
hearts
:
you
I
meane
that
I
love
as
well
as
mine
owne
soule
,
my
deare
people
.
I
would
spend
and
be
spent
for
you
,
if
God
would
give
me
strength
:
and
though
I
speake
plaine
,
it
is
for
your
everlasting
good
.
What
are
those
punishments
that
he
threatned
to
poure
upon
them
in
the
furie
of
his
wrath
?
He
poureth
full
battails
,
and
the
strength
of
battails
;
all
this
was
upon
his
owne
deare
people
Israel
;
even
those
people
the
Lord
so
severely
threatens
.
Hence
,
observe
this
Doctrine
,
That
the
Doct.
2
Lord
often
times
brings
fearfull
and
unavoydable
judgements
and
punishments
,
even
upon
his
owne
professing
people
:
even
they
that
offer
sacrifice
,
and
that
pray
,
and
call
him
Father
,
and
fast
and
pray
:
even
upon
these
people
,
he
doth
often
times
bring
these
punishments
.
Amos
3.
2.
You
onely
have
I
knowne
among
all
the
Nations
of
the
earth
:
therefore
will
I
punish
you
for
all
your
iniquities
.
See
the
whole
currant
of
Gods
word
:
did
not
the
Lord
punish
the
Children
of
Israel
in
the
time
of
their
Judges
?
they
had
many
sore
enemies
,
as
Eglon
and
Sisera
.
The
ten
Tribes
they
sinned
,
and
were
carried
into
captivity
:
and
these
were
Gods
professing
people
.
And
afterward
the
other
two
Tribes
,
Iudah
and
Benjamine
,
were
carried
away
captive
into
Babylon
,
and
there
they
were
seventy
yeares
.
Forty
yeares
after
Christ
,
the
Romans
came
against
them
,
and
burnt
all
their
Cities
.
And
these
were
Gods
owne
professing
people
.
The
Churches
of
Asia
were
famous
Churches
,
but
now
they
are
overthrowne
with
Turkes
.
Now
,
our
sinnes
give
God
just
cause
to
make
him
come
against
us
,
with
punishments
and
judgements
upon
this
Land
.
If
a
man
lie
sicke
,
and
they
see
death
in
his
face
,
they
call
it
the
foretelling
signe
:
so
the
Ministers
of
God
may
foresee
the
death
and
destruction
of
a
Kingdome
.
I
am
sure
we
have
better
grounds
,
then
the
Physicians
can
have
.
And
therefore
,
why
may
not
the
Ministers
which
are
Gods
Physicians
,
doe
it
?
The
signes
of
Gods
punishments
that
are
comming
upon
us
,
are
these
.
The
first
is
of
Gods
Ministers
which
with
one
voice
doe
foretell
judgements
to
come
.
Then
,
this
is
a
signe
that
God
hasteneth
to
battell
,
Am●s
.
3.
7.
Surely
the
Lord
will
doe
nothing
but
he
revealeth
his
secrets
to
his
servants
the
Prophets
:
but
especially
when
they
agree
all
in
one
thing
;
then
the
Kingdome
is
dangerously
gone
▪
Luke
.
1.
70.
The
Lord
giveth
one
mouth
,
as
he
spake
by
the
mouth
of
all
his
holy
Prophets
.
I
will
say
nothing
in
this
,
but
let
me
appeale
to
your
owne
consciences
,
whether
all
good
Ministers
in
the
Church
of
England
,
have
not
declared
by
Gods
word
that
judgements
are
comming
out
against
this
Land
and
us
for
many
yeares
together
:
And
as
our
Saviour
saith
,
Whatsoever
ye
shall
binde
on
earth
shall
be
bound
in
heaven
.
Secondly
,
when
sinnes
of
all
sorts
doe
abound
frequently
,
and
with
a
bold
face
,
and
a
whorish
forehead
.
For
when
the
harvest
is
ripe
,
then
commeth
so
many
sickles
to
cut
it
downe
:
so
when
the
sinnes
of
a
Kingdome
are
ripe
,
then
it
is
time
to
cut
that
Kingdome
downe
.
Gen.
6.
12.
The
earth
was
filled
with
violence
,
all
flesh
had
corrupted
their
waies
:
therefore
,
make
an
Arke
:
for
the
end
of
all
flesh
is
come
.
God
will
wash
away
their
filthienesse
.
Consider
whether
it
be
not
thus
with
England
or
no.
Was
ever
drunkennesse
and
blasphemie
,
and
scoffing
at
religion
,
and
prophaning
Gods
Sabboths
,
nay
liberty
given
so
to
do
,
was
it
ever
come
to
that
height
that
now
it
is
?
were
ever
great
ones
,
as
Bishops
and
Ministers
,
so
defiled
,
as
now
they
are
?
our
Land
hath
often
beene
overcome
:
when
men
were
growne
desperately
wicked
,
then
they
were
destroyed
.
Now
,
what
sinnes
,
what
blasphemies
,
what
hating
of
God
lyeth
raging
in
our
times
?
I
thinke
there
is
none
in
this
Congregation
but
sees
and
heares
,
how
Citie
and
Countrey
are
venomed
and
benummed
,
and
defiled
with
sinnes
of
all
sorts
.
Thirdly
,
when
the
devill
and
wicked
men
cast
bones
of
dissention
,
that
is
a
signe
of
ruine
.
When
there
was
a
disse●tion
betweene
Rehob●am
and
the
people
,
then
God
pulled
away
ten
Tribes
,
and
much
bloud
was
shed
.
So
when
King
and
Commons
,
and
all
are
divided
,
Ephraim
against
Manasses
,
and
Manasses
against
Ephraim
,
but
both
against
Judab
,
then
it
is
a
fearefull
signe
that
that
Nation
shall
be
destroied
.
I
say
,
to
apply
this
,
if
ever
a
Kingdome
were
divided
,
then
this
is
;
if
we
could
all
accord
,
then
we
might
expect
something
:
but
,
now
,
our
best
bloud
is
gone
,
and
our
hearts
are
gone
:
the
Lord
in
mercie
raise
us
up
from
dead
ashes
.
O
consider
this
,
I
beseech
you
,
and
lay
it
to
heart
.
Will
God
deceive
his
Ministers
,
and
make
them
all
blindefold
?
no
no.
When
God
puts
his
Spirit
into
his
Ministers
,
and
makes
them
all
with
one
mouth
to
call
and
crie
desolation
,
and
when
all
manner
of
sinnes
so
fearefully
abound
,
and
when
there
is
such
divisions
in
the
State
,
then
let
us
looke
for
desolation
.
Fourthly
,
the
fourth
signe
of
Gods
anger
on
a
Nation
is
,
when
all
the
hearts
of
men
faile
then
it
is
a
signe
that
vengeance
is
at
the
doore
;
when
there
is
a
kinde
of
Cowardise
through
the
guilt
of
the
conscience
.
Josh.
2.
11.
It
was
a
certaine
signe
of
destruction
when
the
peoples
hearts
failed
them
:
thus
it
is
with
every
man
almost
amongst
us
:
every
mans
heart
is
faint
and
sicke
.
Judges
7.
13.
When
Gideon
was
to
goe
against
the
Midianites
,
being
a
wonderfull
Army
,
one
dreamed
that
a
cake
of
barley
bread
tumbled
into
the
hoast
,
and
overthrew
them
:
Then
Gideon
said
,
be
of
good
courage
:
for
I
see
that
the
Lord
hath
given
them
into
our
hands
,
because
their
hearts
were
fearefull
;
so
he
tooke
three
hundred
men
,
and
put
a
Trumpet
in
every
mans
hand
,
with
empty
pitchers
and
lamps
,
and
they
all
cried
,
the
Sword
of
the
Lord
and
of
Gideon
;
and
in
the
twelfth
verse
see
what
followed
,
All
the
hoast
ran
and
cried
and
fledde
.
Even
so
it
is
with
us
▪
we
faint
upon
every
occasion
,
Gods
Spirit
is
gone
from
England
.
While
Sampson
had
the
Spirit
of
God
upon
him
,
he
was
too
hard
for
the
Philistins
:
but
when
the
Spirit
of
God
was
gone
from
him
,
he
had
no
heart
,
no
spirit
,
no
courage
;
then
every
man
was
too
hard
for
him
,
and
then
he
was
taken
,
and
had
his
eyes
pulled
out
.
So
when
the
Spirit
of
God
was
with
this
Nation
,
we
had
courage
and
got
the
day
;
but
now
alas
,
every
slavish
Nation
is
too
hard
for
us
,
and
every
bug
▪
beare
scares
us
.
O
poore
England
,
heavy
is
thy
case
,
therefore
we
may
expect
nothing
but
miserie
one
way
or
another
.
Now
I
might
set
downe
a
Comment
or
Theame
with
many
teares
for
this
cause
,
that
every
one
may
reade
his
owne
destruction
from
this
point
.
I
am
not
a
Prophet
,
nor
the
sonne
of
a
Prophet
:
but
from
the
word
of
the
Lord
I
speake
this
thing
unto
you
,
and
upon
these
grounds
I
can
say
so
;
That
where
these
signes
are
,
destruction
and
calamities
follow
at
the
heeles
of
them
.
We
having
all
these
signes
in
our
State
,
certainely
destruction
is
at
our
heeles
;
therefore
let
me
give
you
some
directions
what
to
doe
in
these
dangerous
▪
times
.
First
,
let
every
man
knocke
off
the
love
of
the
world
,
of
houses
,
of
lands
,
and
corne
,
and
flockes
;
they
shortly
shall
leave
thee
,
or
thou
them
.
O
therefore
cast
them
quite
out
of
thy
heart
.
I
would
to
God
I
could
bring
my
heart
and
yours
to
this
pitch
,
that
we
could
give
wise
and
children
and
all
as
lost
.
I
confesse
it
is
hard
so
to
doe
:
but
God
will
sire
us
out
shortly
from
these
things
,
if
we
part
not
from
them
,
in
these
our
deepest
afflictions
.
Jer.
45.
5.
Baruch
was
so
much
glued
to
the
world
,
that
he
began
to
feather
his
nest
:
and
therefore
the
Prophet
said
,
seekest
thou
great
things
for
thy selfe
?
seeke
them
not
;
for
behold
I
will
bring
evill
upon
all
flesh
.
So
let
me
say
to
you
as
the
Prophet
said
to
Gehazi
,
is
it
now
a
time
to
build
?
Therefore
at
night
when
thou
goest
to
bed
,
take
thy
leave
of
thy
wife
and
children
,
and
of
thy
houses
and
all
,
and
say
,
this
house
may
be
mine
enemies
before
the
morning
,
or
may
be
set
on
fire
;
this
is
not
my
wife
:
these
are
not
my
children
:
As
Doctor
Taylor
said
when
he
was
going
to
his
execution
,
when
he
saw
his
wife
and
children
,
he
embraced
them
and
blessed
them
in
the
name
of
the
Lord
,
and
set
them
downe
againe
,
and
made
no
bones
of
them
:
and
so
doe
you
,
plucke
away
your
hearts
from
all
these
things
here
below
,
and
give
them
all
for
lost
:
let
thy
heart
be
contented
that
God
should
doe
with
thee
what
he
will
,
and
submit
thy selfe
to
God
in
the
hardest
blows
,
and
say
,
good
Lord
,
if
thou
seest
no
remedy
to
purge
this
Land
and
Church
,
but
by
desolation
,
and
the
removing
of
the
Gospell
,
good
Lord
doe
what
thou
wilt
;
if
thou
wilt
have
my
liberty
,
take
it
,
if
thou
wilt
have
my
children
spoiled
by
the
enemy
and
pitched
upon
speares
points
,
doe
it
:
Lord
,
if
there
be
no
remedy
to
purge
a
sinfull
Land
but
by
taking
the
Gospell
out
of
it
,
even
I
Lord
submit
my selfe
unto
it
:
good
Lord
,
sacrifice
us
,
or
burne
our
Cities
;
doe
what
thou
wilt
with
us
,
onely
save
our
soules
at
the
last
.
I
have
knowne
some
could
have
no
quietnesse
at
all
,
till
they
came
to
this
pitch
,
and
then
they
had
peace
in
their
mindes
.
When
Isaac
saw
that
he
was
to
be
bound
,
then
he
yeelded
to
it
:
and
our
Lord
Christ
did
this
in
the
garden
when
he
did
bear
the
wrath
of
God
,
then
he
said
if
it
be
possible
,
let
this
cuppe
passe
from
me
:
and
this
he
did
three
times
:
yet
not
my
will
but
thy
will
be
done
;
if
thou
wilt
have
me
to
drinke
of
the
cuppe
,
I
will
sucke
off
the
dregges
and
all
.
Also
come
and
lay
thy
head
upon
the
blocke
,
and
let
God
doe
what
he
will
with
thee
,
Ezek.
16.
36.
They
shall
loath
themselves
for
all
their
abominations
;
and
this
is
the
practise
of
an
humble
soule
,
and
this
will
beare
through
all
.
Thirdly
,
pray
and
crie
mightily
to
God
before
thou
dyest
,
even
all
the
time
tho●
hast
to
live
,
for
mercie
and
for
the
peace
of
the
Church
of
God
,
and
for
the
poore
people
and
posterity
.
Esay
.
62.
16.
I
have
set
watchmen
upon
the
walles
of
Hierusalem
,
that
never
hold
their
peace
day
nor
night
.
You
that
make
profession
of
the
Lord
,
keepe
not
silence
;
let
not
God
rest
till
he
helpe
and
shew
mercie
unto
our
poore
Land
,
wives
and
children
.
I
am
perswaded
if
dumb●
Zachary
were
here
,
he
would
open
his
mouth
to
pray
and
crie
for
this
miserable
Land
.
But
,
alas
,
poore
soules
,
many
of
you
are
so
bound
in
the
chaines
of
your
sinnes
,
that
you
cannot
finde
any
leisure
to
pray
;
you
save
your
prayers
and
teares
till
you
come
to
hell
,
and
then
they
will
doe
you
no
good
;
Oh
,
thy
Mother
lies
a
dying
,
and
wilt
thou
not
mourne
for
her
?
O
dead
and
drie
hearted
wretches
,
me
thinkes
the
poore
Church
of
England
is
like
the
shippe
of
Jonas
,
and
he
fast
asleepe
in
it
;
the
Gospell
and
all
are
drawing
into
a
sea
of
troubles
:
and
thou
poore
wretch
art
asleepe
and
canst
not
pray
.
The
Church
is
like
a
sicke
man
upon
his
bed
:
and
the
Parliament
is
like
a
Colledge
full
of
Physicians
,
they
cast
the
State
of
the
Kingdome
,
and
then
give
it
over
for
lost
.
The
Lord
knowes
how
soone
the
bell
may
ring
out
;
and
yet
thou
canst
not
pray
nor
weepe
.
Ah
,
the
Lord
be
mercifull
to
the
hardnesse
of
our
hearts
.
Hast
thou
but
one
teare
in
thine
eyes
?
but
one
prayer
in
thy
heart
?
then
spend
them
now
for
the
poore
Church
of
God
.
Make
all
sound
within
,
and
get
sound
faith
in
the
bloud
of
Jesus
Christ
,
that
may
support
▪
and
hold
you
up
as
the
Arke
did
Noah
in
the
floud
▪
O
my
deare
people
of
this
Parish
,
a
fearefull
floud
is
come
upon
this
Land
:
therefore
make
you
an
Arke
of
Gopher
,
and
pitch
it
within
and
without
:
get
in
it
,
hang
not
about
it
;
but
,
get
into
your
Lord
Christ
,
and
shut
up
your selves
in
him
,
as
Noah
did
in
the
Arke
,
and
never
come
out
.
This
is
your
safegard
,
if
you
be
in
him
,
you
shall
be
supported
against
all
troubles
,
and
so
shall
the
case
goe
well
with
you
.
For
as
the
Prophet
said
to
Ahab
,
high
thee
hence
,
for
here
is
a
sound
of
much
raine
:
and
there
came
a
shower
indeed
.
So
say
I
,
high
you
away
to
Christ
:
for
it
may
be
you
shall
not
heare
many
Sermons
more
:
there
is
a
sound
of
many
punishments
and
stormes
falling
downe
upon
us
.
Oh
thrice
happy
are
we
that
have
got
Christ
upon
good
termes
and
good
grounds
:
if
a
floud
come
,
it
doth
me
good
to
see
how
safe
I
am
:
for
the
higher
troubles
arise
,
the
higher
the
Arke
will
arise
,
and
the
higher
your
faith
and
comfort
will
arise
,
and
you
shall
sit
like
Noah
in
the
Cabin
.
Isai
.
26.
20.
Come
my
people
and
enter
into
the
chamber
,
and
shut
the
doores
about
thee
,
and
hide
your selves
as
it
were
for
a
little
moment
,
untill
the
indignation
be
overpast
.
What
?
would
Noah
have
beene
hired
to
come
out
of
the
Arke
?
no
by
no
meanes
:
nothing
would
have
got
him
out
.
I
may
even
pitty
you
my
people
,
that
have
no
Faith
.
What
will
you
doe
and
whether
will
you
flie
?
all
you
that
have
not
gotten
into
the
Arke
,
and
have
not
made
sure
worke
,
if
the
flood
should
come
to
morrow
,
you
must
certainly
be
drowned
.
If
you
looke
to
God
,
he
is
your
Enemy
;
if
you
looke
within
,
there
your
Consciences
dogg
you
;
and
if
thou
lookest
for
comfort
to
the
Minister
,
there
is
none
for
thee
in
all
Gods
word
;
if
thou
hang
on
a
Minister
,
he
must
say
as
Samuell
said
to
Saul
,
since
the
Lord
hath
forsaken
thee
,
I
can
doe
thee
no
good
.
Oh
thinke
on
this
,
and
get
all
thy
friends
into
the
Arke
with
thee
,
as
Noah
did
.
Let
●e
begg
this
at
your
hands
;
get
a
poore
husband
into
the
Arke
with
thee
,
with
thy
poore
children
,
and
shut
them
all
up
into
the
Arke
with
thee
.
Would
it
not
grieve
thee
when
thou
sittest
in
the
Arke
,
to
see
a
poore
husband
or
a
child
a
drowning
in
the
flood
,
and
going
to
Hell
?
For
the
Lords
sake
,
o
my
deere
Brethren
,
spare
no
paines
to
doe
them
good
.
Fifthly
and
lastly
,
get
a
more
strong
Faith
then
ordinary
;
deep
dangers
must
have
a
stronger
Faith
;
a
man
cannot
row
upon
the
maine
ocean
in
a
paire
of
scullers
;
but
hee
must
have
a
good
ship
well
ballaced
,
and
a
good
Pilot
;
so
doe
you
thinke
to
rowe
upon
the
maine
ocean
of
Gods
wrath
in
a
paire
of
scullers
?
therefore
labour
to
strengthen
your
Faith
,
and
to
get
a
good
ship
well
pitcht
and
ballasted
,
and
substantiall
Faith
;
for
the
winde
will
trie
it
whether
it
be
so
or
not
;
a
Summers
dublet
will
not
serve
the
turne
in
a
Winters
frost
;
so
a
little
strength
and
comfort
will
not
serve
the
turne
in
the
stormes
that
are
comming
on
us
;
but
we
must
get
winter
garments
;
the
East
winde
will
trie
a
mans
clothes
.
Though
a
weak
Faith
may
carry
thee
to
Heaven
,
yet
not
with
so
much
comfort
as
a
stronger
;
especially
if
it
be
but
a
little
before
the
downefall
of
the
Pope
;
for
then
there
will
be
the
greatest
combustions
that
ever
was
or
ever
shall
be
;
and
by
all
likelihoods
,
the
time
is
now
at
hand
.
Then
,
thy
Faith
had
need
to
bee
greater
then
ever
it
was
.
As
the
Angell
said
to
the
Prophet
,
up
and
eat
,
for
thou
hast
a
great
journey
to
goe
;
so
say
I
to
thee
,
thou
fainting
soule
,
make
a
good
meale
of
Faith
,
strengthen
thy
Faith
upon
the
promises
,
for
thou
hast
a
great
worke
to
doe
,
and
happily
thou
mayst
goe
six
monethes
,
and
not
see
the
face
of
a
good
Minister
,
nor
talke
with
a
good
Minister
,
when
there
shall
bee
no
more
Rogens
,
Hookers
,
Beadles
and
Cottons
to
talk
with
;
and
you
shall
wander
about
in
the
woods
;
your
faith
to
support
you
then
,
it
will
doe
you
some
good
.
When
all
the
people
had
lost
Dauid
,
Eleazer
one
of
the
Worthi●s
,
arose
and
smote
the
Philistines
,
Sam.
2.
chap.
11.
ver.
23.
So
when
all
Gods
Ministers
shall
leave
thee
,
and
then
to
fight
it
out
against
thine
owne
lustes
,
and
the
Divell
,
and
his
temptations
,
will
be
hard
.
and
this
Faith
thou
hast
need
of
,
when
thy
bookes
and
all
helps
shall
be
taken
from
thee
.
What
need
hast
thou
of
strong
Faith
,
when
thou
must
fight
against
halfe
a
score
Papists
and
an
Army
of
temptations
,
and
a
world
of
Divells
from
Hell
?
then
thou
hast
need
of
a
stronger
Faith
then
ordinarie
.
When
you
shall
take
your
leave
of
your
children
and
never
see
them
more
,
then
thou
hast
need
of
Faith
to
invest
thee
into
the
Promises
.
Hebr.
11.
ver
.
21.
by
Faith
Jacob
blessed
both
the
sonnes
of
Joseph
when
he
was
a
dying
;
so
when
thou
art
to
leave
thy
wife
and
children
,
and
never
to
see
them
more
,
what
Faith
hast
thou
need
of
to
invest
them
into
the
Promises
,
and
to
say
,
I
looke
to
see
you
another
day
in
Heaven
?
the
Lord
be
with
you
my
deare
wife
and
children
,
I
shall
never
see
you
any
more
here
,
but
I
beleeve
that
one
day
we
shall
meet
together
in
a
world
of
happinesse
,
where
wee
shall
be
together
in
glory
for
ever
and
ever
.
Amen
.
FINIS
.
The
CONTENTS
of
that
Sermon
HEB.
11.
28.
-
THE
Context
opened
in
severall
particulars
.
p.
1.
2.
-
Doct.
It
hath
beene
the
property
of
wicked
men
,
and
still
is
,
to
thinke
that
what
ever
the
godly
have
is
too
good
for
them
.
p.
3.
-
Reas.
1.
Because
God
hath
chosen
the
godly
out
of
the
world
.
pag.
4.
-
2.
Because
the
wicked
know
not
the
godly
to
be
Gods
Children
.
ibid.
-
3.
Because
wicked
men
measure
others
by
themselves
.
ibid.
-
4.
There
ever
was
,
and
ever
will
be
contrariety
betwixt
the
seede
of
the
woman
,
and
the
seede
of
the
Serpent
.
p.
5.
-
Use
.
1.
To
teach
the
godly
not
to
be
discouraged
when
they
are
hardly
dealt
withall
in
this
world
.
ibid.
-
2.
Not
to
render
like
for
like
.
ibid.
-
The
Words
of
the
Text
opened
.
-
Doct.
Gods
children
are
worthy
persons
.
p.
6.
-
All
things
in
the
world
are
little
worth
.
-
1.
All
things
in
the
world
are
very
deceitfull
.
p.
8.
-
2.
They
are
very
unprofitable
.
ib.
-
3.
They
cannot
further
a
man
in
the
maine
thing
that
he
should
aime
at
.
p.
9.
-
All
riches
in
the
world
make
not
a
man
better
either
in
respect
,
-
1.
Because
God
regards
not
the
rich
more
then
the
poore
.
ib.
-
2.
They
cannot
assure
a
man
of
the
love
of
God
.
ib.
-
of
God
.
-
3.
They
make
a
man
not
more
mindfull
,
but
more
forgetfull
of
God
.
ib.
-
4.
They
cannot
make
a
man
more
thankfull
to
God
.
ib.
-
5.
Neither
can
they
draw
a
man
nearer
to
God
.
p.
10.
-
1.
All
the
things
in
the
world
cannot
enrich
a
mans
soule
.
ib.
-
or
of
our selves
.
-
2.
They
cannot
free
a
man
from
any
spirituall
evill
.
ibid.
-
3.
They
cannot
satisfie
a
man
.
p.
11.
-
4.
They
are
of
no
continuance
.
p.
12.
-
All
worldly
men
are
little
worth
.
-
1.
Because
of
those
contemptible
names
the
Spirit
of
God
gives
them
.
p.
13.
-
2.
Their
best
actions
are
but
glittering
sinnes
.
ibid.
-
Use
.
1.
To
discover
the
madnesse
,
and
folly
of
men
in
these
dayes
who
so
much
mind
the
world
.
p.
14.
-
2.
To
informe
our
judgements
concerning
the
things
of
this
world
,
which
for
the
most
part
are
given
to
the
worst
men
.
ib.
-
3.
To
take
our
hearts
and
affections
from
the
things
of
this
life
,
because
they
are
so
little
worth
.
p.
15.
-
Doct.
True
beleevers
are
persons
of
great
worth
.
p.
16.
-
Reas.
1.
In
of
the
worthy
names
the
Holy
Ghost
gives
them
.
p.
17.
-
2.
There
is
a
great
price
payed
for
them
.
ib.
-
3.
Because
the
wicked
doe
so
hate
them
;
for
the
grace
that
is
in
the
godly
is
the
eye-sore
of
the
wicked
.
p.
18.
-
4.
In
respect
of
the
Priviledges
that
God
hath
been
pleased
to
dignifie
them
withall
.
p.
18.
as
-
1.
Their
Royall
descent
.
ib.
-
2.
They
are
royally
attended
.
p.
19
-
3.
They
have
royall
places
.
ib.
-
4.
They
have
royall
fare
.
ib.
-
5.
They
have
royall
apparell
,
viz.
the
righteousnesse
of
Christ
.
ib.
-
6.
All
their
debts
are
payed
.
ib.
-
7.
They
may
goe
boldly
unto
the
throne
of
grace
.
p.
20.
-
8.
All
things
worke
for
the
best
unto
them
.
ib
-
9.
They
are
Gods
beloved
ones
.
ib.
-
10.
They
have
the
free
use
of
all
Gods
Creatures
.
ib.
-
11.
The
places
where
they
live
fare
the
better
for
them
.
p.
21.
-
12.
In
respect
of
the
great
things
which
are
laid
up
for
them
▪
ib.
-
5.
Vses
.
1.
For
terrour
to
wicked
men
that
wrong
the
Children
of
God
,
they
being
persons
of
so
great
worth
.
p.
22.
-
2.
Hence
learne
to
esteeme
godly
men
for
their
worth
.
p.
23.
-
3.
To
teach
us
how
to
get
a
name
of
worth
in
the
world
.
p.
24.
-
4.
For
comfort
to
the
godly
,
though
they
be
disregarded
here
,
yet
God
highly
accounts
of
them
.
ib.
-
5.
We
should
labour
to
walke
worthy
of
this
high
Honour
that
God
puts
upon
us
.
p.
25.
The
Contents
of
that
Sermon
GEN.
6.
3.
-
THe
Text
opened
in
severall
particulars
.
p.
27.
-
1.
Doct.
The
Lord
of
Heaven
and
earth
,
doth
strive
mightily
with
a
company
of
poore
Rebells
.
p.
29.
-
2.
Doct.
There
is
a
time
when
God
will
strive
with
men
no
more
,
and
that
in
this
life
.
ib.
-
This
point
is
proved
by
severall
Scriptures
.
p.
31.
-
When
the
Lord
gives
over
to
strive
with
a
man
for
his
good
,
these
things
follow
.
-
1.
He
repents
him
of
all
the
good
he
hath
done
unto
him
.
p.
33.
-
2.
The
Lord
gives
him
over
to
the
power
and
dominion
of
sinne
.
ibid.
-
3.
He
blasts
him
in
regard
of
all
his
gifts
and
abilities
,
that
formerly
he
had
.
p.
35.
-
4.
The
Lord
hardens
him
ib.
-
5.
The
Lord
suffers
him
to
build
upon
false
Principles
.
p.
36.
-
6.
The
Lord
gives
a
Commission
to
all
means
never
to
doe
him
good
.
p.
37.
-
Who
are
they
the
Lord
gives
over
striving
with
?
-
1.
Those
that
have
lived
long
under
the
meanes
of
grace
,
but
are
still
unprofitable
.
p.
39.
-
2.
Those
that
have
had
much
meanes
of
grace
,
and
many
secret
workings
of
the
Spirit
in
them
;
yet
when
temptations
come
they
yeild
unto
them
.
p.
40.
-
3.
Those
that
have
much
grieved
the
Spirit
of
God
,
in
sinning
against
the
light
of
their
Consciences
.
p.
41
-
4.
Such
as
have
a
contemptible
esteeme
of
the
Gospell
,
and
the
Ministers
thereof
.
p.
42.
-
2
Reasons
why
the
Lord
doth
give
men
over
in
this
life
,
and
never
strive
with
them
more
.
p.
43.
-
1.
God
being
a
just
God
will
reject
them
that
reject
him
.
ib.
-
2.
God
is
a
wise
God
,
therefore
he
will
not
alwayes
beare
with
sinfull
men
.
ib.
-
3
Objections
against
this
truth
are
answered
.
p.
44
,
45.
-
4
Vses
.
1.
To
teach
us
to
blesse
God
that
he
hath
not
given
over
striving
with
us
,
as
he
hath
done
with
others
.
p.
46.
-
2.
For
reproofe
of
those
who
negleect
the
day
of
their
visitation
.
p.
47.
-
3.
For
terrour
to
all
wicked
and
ungodly
men
with
whom
the
Lord
hath
given
over
striving
.
p.
48.
-
The
condition
of
such
is
miserable
.
-
1.
Because
if
God
forsakes
them
,
then
all
comfort
forsakes
them
.
p.
50.
-
2.
When
God
goes
,
restraining
grace
goes
.
ib.
-
3.
When
God
leaves
us
,
then
common
protection
leaves
us
.
p.
51.
-
4.
T●
exhort
us
to
redeeme
the
time
,
and
to
yeild
to
the
motions
of
Gods
Spirit
.
p.
52.
-
For
this
end
consider
,
-
1.
The
fearefull
condition
of
such
as
are
given
over
.
pag.
53.
-
2.
The
great
danger
of
deferring
repentance
.
ibid.
-
3.
All
the
time
of
our
life
is
litle
enough
for
this
worke
.
ibid.
-
4.
Our
lives
are
but
short
.
ibid.
The
Contents
of
that
Sermon
COLOS.
3.
5.
-
THE
Words
of
the
text
opened
in
three
particulars
.
pag.
56.
-
Sinne
may
be
civilized
five
wayes
.
-
1.
When
it
is
laide
asleepe
,
not
dead
p.
57.
-
2.
When
the
heart
is
taken
off
one
lust
,
by
another
comming
in
the
roome
thereof
.
p.
60.
-
3.
When
the
sappe
of
sinne
is
taken
away
,
and
no
contrary
grace
infused
.
p.
61.
-
4.
When
it
is
overtwharted
by
an
higer
principle
.
pag.
62.
-
5.
By
Gods
giving
only
common
graces
,
such
as
he
gives
to
many
wicked
men
.
p.
63.
-
Doct.
If
we
looke
to
have
any
benefitte
by
our
Interest
in
Christ
,
we
must
mortifie
all
our
sinnes
.
ibid.
-
3
Reas.
1.
Otherwise
Christ
will
not
be
a
Jesus
,
a
Saviour
unto
us
.
pag.
65.
-
2.
It
is
impossible
for
sinne
and
grace
to
live
and
subsist
in
one
subject
.
p.
67.
-
3.
Otherwise
we
cannot
possibly
enter
into
heaven
▪
pag.
69.
-
A
wicked
man
could
finde
no
delight
in
heaven
.
ibid.
-
When
the
divels
had
sinned
:
they
could
not
endure
to
stay
any
longer
in
heaven
.
p.
71.
-
3
Uses
.
1.
To
condemne
those
that
goe
on
in
their
sinnes
,
and
never
endeavour
to
mortifie
them
.
pag.
72.
-
2.
To
teach
us
that
it
is
not
enough
to
let
our
sinnes
dye
in
us
,
but
we
must
endeavour
to
mortifie
them
.
pag.
73.
-
3.
To
shew
that
mortification
is
no
easy
worke
.
pag.
75.
-
They
that
have
begun
,
must
persevere
in
this
worke
of
mortification
.
pag.
77.
-
1.
Because
the
very
same
sinne
that
hath
beene
mortifyed
will
live
againe
unlesse
it
be
continually
mortifyed
.
pag.
78.
-
2.
Else
,
if
not
that
Sinne
,
yet
another
will
arise
in
the
roome
of
it
.
ibid.
-
3.
Because
in
this
life
we
can
mortify
Sin
but
in
part
.
ibid.
-
Markes
to
know
whether
Sinne
be
mortified
or
no.
-
1.
They
that
have
mortifyed
their
Sinnes
live
in
,
and
act
the
contrary
graces
.
p.
80.
-
As
they
give
up
all
the
wayes
of
Sin
,
so
they
take
up
all
the
wayes
of
Grace
.
ibid.
-
Grace
takes
not
away
a
mans
affections
,
but
qualifyes
them
aright
.
ibid.
-
And
it
sets
them
upon
right
Objects
.
p.
8.
-
2.
He
that
is
mortifyed
aright
,
is
dead
unto
every
Sinne.
ibid.
-
So
long
as
a
man
liveth
in
Sinne
,
he
is
altotogether
uncapable
of
Christ
.
p.
83.
THE
GREAT
DIGNITY
OF
THE
SAINTS
.
HEB.
11.
28.
Of
whom
the
World
was
not
worthy
.
COncerning
the
Author
or
Pen-man
of
this
holy
Epistle
I
will
not
now
stand
to
discusse
.
But
this
is
certaine
who
ever
was
the
Scribe
,
the
Spirit
of
God
was
the
Inditer
,
and
all
Scripture
is
given
by
Divine
inspiration
,
2
Tim.
3.
16.
For
the
Coherence
;
the
Spirit
of
God
having
exhorted
the
Believers
how
to
continue
in
the
Faith
,
and
with
patience
to
undergoe
those
tryalls
which
accompany
the
profession
of
it
;
and
having
backt
it
with
Arguments
,
he
commeth
in
this
Chapter
to
presse
the
same
;
And
you
shall
finde
in
this
whole
Chapter
he
layes
downe
Arguments
to
back
the
exhortations
,
which
are
taken
from
the
Excellency
of
Faith
.
The
Holy
Ghost
discovers
it
two
wayes
.
First
,
by
a
generall
description
in
the
three
first
verses
;
and
after
by
the
worthy
examples
of
the
faithfull
in
the
Church
of
old
.
First
,
the
generall
description
of
Faith
in
the
first
verse
,
Faith
is
the
ground
of
things
&c.
Faith
makes
things
hoped
for
subsist
to
a
Beleever
.
Secondly
,
he
describes
the
essentiall
properties
of
it
;
it
makes
Believers
to
be
well
accounted
off
both
of
God
and
man
,
verse
second
.
Thirdly
,
he
shewes
that
Faith
makes
beleevers
to
understand
and
beleeve
things
incredible
to
reason
.
Secondly
,
he
describes
Faith
by
examples
and
patternes
of
Faith
in
the
Church
of
old
;
and
those
are
set
downe
severally
,
one
by
one
,
from
the
fourth
verse
to
the
32
,
where
he
sets
downe
the
example
of
Moses
and
Abraham
;
and
then
from
verse
32
to
the
end
of
the
chapter
he
sets
downe
the
example
of
the
Saints
together
;
and
that
because
the
number
of
them
was
infinite
,
Ergo
he
dispatches
them
,
and
passes
by
them
with
bare
naming
of
them
,
as
,
what
shall
I
make
mention
of
Gedeon
&
c
?
and
so
he
shewes
what
great
things
they
did
by
Faith
;
and
then
he
brings
in
this
verse
,
of
whom
the
world
was
not
worthy
.
To
come
to
the
words
,
they
are
brought
in
by
the
holy
Ghost
to
answer
to
a
secret
Objection
that
the
holy
Ghost
did
foresee
,
that
the
wicked
persecutors
of
the
Church
would
conceive
against
the
godly
;
viz.
Why
did
they
wander
up
and
downe
?
Object
.
were
beleevers
cruelly
dealt
withall
?
yes
:
for
alas
what
were
they
?
they
were
and
are
baggage
people
,
not
worthy
to
live
in
the
world
.
Now
the
holy
Ghost
takes
away
this
Answ.
objection
;
as
if
he
should
have
said
,
you
are
deceived
in
them
;
for
the
world
is
not
worthy
of
them
,
they
were
and
are
too
good
to
live
in
the
world
.
But
before
I
come
to
the
maine
,
we
will
note
something
in
generall
.
Viz.
That
it
hath
been
the
property
of
wicked
Doct.
1
men
,
and
is
still
,
to
thinke
whatsoever
the
godly
have
,
is
too
good
for
them
.
Yee
shall
be
hated
of
all
men
,
Matth.
24.
And
have
not
the
Saints
of
God
found
it
so
?
what
a
hard
conceit
had
the
Jewes
of
Christ
?
He
is
not
worthy
to
live
.
So
of
Paul
,
Acts
22.
They
were
accounted
the
off-scouring
of
the
world
,
2
Cor.
4.
13.
And
as
it
was
in
the
Apostles
times
,
so
it
is
now
;
and
would
you
know
the
reason
?
First
,
because
God
hath
chosen
them
out
Reason
1
of
the
world
.
Joh.
15.
19.
For
when
Gods
people
were
as
the
world
is
,
carnall
and
sensuall
&c.
then
the
world
gave
them
the
right
hand
of
fellowship
.
But
when
a
change
appeared
in
the
godly
,
then
the
world
changed
too
.
2.
Because
the
wicked
know
not
the
godly
.
(
viz.
)
they
know
them
not
to
be
Gods
children
;
so
saith
the
Apostle
,
They
speake
evill
of
the
things
that
they
know
not
,
Jude
10.
They
know
him
as
he
is
rich
,
or
as
he
comes
of
such
and
such
a
parentage
;
but
as
he
is
a
child
of
God
,
they
know
him
not
.
This
world
knowes
you
not
,
because
it
knowes
not
God
.
1
Joh.
3.
1.
And
hence
it
is
that
Gods
children
are
called
strangers
,
yea
,
and
are
used
strangely
;
even
because
they
know
not
God
,
and
Ergo
,
they
know
not
the
child
.
3.
Because
wicked
men
measure
others
by
themselves
;
and
because
they
runne
not
into
the
same
excesse
of
riot
,
ergo
they
speake
evill
of
them
,
1
Pet.
3.
5.
4.
Because
there
ever
was
,
and
ever
will
be
,
contrariety
between
the
seede
of
the
woman
,
and
the
Serpent
.
Esau
will
deale
very
hardly
with
Jacob
;
they
that
are
born
of
the
Devill
,
will
hate
them
that
are
borne
of
God
,
1
Joh.
3.
12.
First
,
This
should
teach
the
godly
when
Vse
1
they
are
hardly
dealt
with
in
the
world
in
any
kind
,
not
to
be
discouraged
.
Thinke
it
not
strange
;
it
hath
alwayes
been
so
,
neither
must
you
looke
for
better
dealing
with
wicked
men
.
Secondly
,
seeing
the
world
deales
so
hardly
with
you
,
see
that
you
doe
not
measure
like
for
like
;
but
pray
yee
unto
God
for
them
to
open
their
eyes
.
Now
we
come
to
the
words
themselves
.
Of
whom
the
world
was
not
worthy
.
The
holy
Ghost
in
this
place
would
discover
two
things
▪
First
,
the
little
worth
of
the
world
of
wicked
men
,
viz.
how
that
they
are
not
worthy
to
come
into
the
presence
of
the
godly
.
Secondly
,
the
great
worth
of
the
godly
;
Viz.
They
are
too
good
for
the
world
.
First
,
the
world
,
(
viz.
)
the
wicked
in
the
world
,
are
very
little
worth
;
not
worth
one
godly
man
or
woman
in
it
;
whence
observe
,
that
Gods
children
are
worthy
persons
.
Doct.
2
But
before
I
handle
this
point
,
I
will
give
the
sence
and
meaning
of
the
words
.
This
word
World
is
diversly
taken
.
Sometimes
it
is
taken
for
the
whole
Fabrick
of
Heaven
and
earth
,
John
1.
10.
He
was
in
the
world
,
and
the
world
was
made
by
him
,
and
the
world
knew
him
not
.
So
Acts
17.
24.
God
that
made
the
world
,
&c.
Sometimes
it
is
taken
for
all
mankinde
,
good
and
bad
.
So
Rom.
5.
12.
As
by
one
man
sin
entred
into
the
world
(
viz.
)
sin
entred
into
the
men
which
are
in
the
world
.
Sometimes
it
is
taken
for
the
elect
onely
;
so
John
1.
29.
Behold
the
Lambe
of
God
which
taketh
away
the
sinne
of
the
world
,
(
viz
,
)
the
elect
in
the
world
.
Againe
,
God
so
loved
the
world
,
&c.
John
3
▪
16.
viz.
)
his
elect
in
the
world
.
Againe
,
we
beleeve
this
is
the
Saviour
of
the
world
,
John
4.
42.
(
viz.
)
of
the
elect
in
the
world
.
But
why
are
the
godly
called
the
world
?
Object
.
I
answer
,
first
because
the
world
was
Ans.
made
for
them
,
and
it
is
continued
yet
for
their
sakes
.
Secondly
,
they
may
be
called
the
world
because
they
are
scattered
through
the
world
,
and
that
not
onely
among
the
Iewes
but
even
among
the
Gentiles
also
.
Thirdly
they
may
be
called
the
world
,
because
in
themselves
they
are
a
world
of
people
;
but
yet
compare
them
with
the
Devills
drove
,
they
are
few
,
even
as
the
shaking
of
the
Olive
tree
,
Esay
17.
6.
yet
in
themselves
they
are
as
the
Starres
in
number
.
Gen.
15.
5.
And
Balaam
said
,
who
can
number
the
dust
of
Iacob
?
Numb
.
22.
10.
Sometimes
it
is
taken
for
the
reprobates
in
the
world
.
so
Iohn
15.
19.
If
you
were
of
the
world
,
the
world
would
love
its
owne
.
It
is
plaine
also
in
the
prayer
of
Christ
;
I
pray
not
for
the
world
.
Iohn
17.
9.
And
they
may
fitly
be
called
the
world
;
First
,
because
they
are
the
worlds
Citizens
,
they
mind
the
things
of
the
world
,
they
follow
nothing
but
the
world
.
Secondly
,
because
they
are
the
greatest
part
of
the
world
.
Sometimes
the
world
is
taken
for
the
things
in
the
world
,
those
things
wherewith
the
Dev●ll
uses
to
draw
men
from
God
;
as
the
lusts
of
the
flesh
,
the
lusts
of
the
eyes
,
the
pride
of
life
.
1
John
5.
16.
Sometimes
for
the
happy
estate
and
condition
the
godly
shall
enjoy
after
this
life
.
So
Luke
20.
35.
They
which
shall
be
accounted
worthy
to
obtaine
that
world
&c.
Now
whereas
the
Apostle
saith
,
of
whom
the
world
was
not
worthy
;
I
take
it
he
means
wicked
men
in
the
world
,
and
those
are
they
that
are
not
worthy
the
company
of
the
godly
.
And
because
I
intend
to
shew
the
unworthinesse
of
the
world
,
I
will
shew
first
that
the
things
in
this
world
are
little
worth
.
Secondly
that
the
men
in
the
world
are
little
worth
.
First
I
will
shew
you
,
that
the
things
in
the
world
are
little
worth
;
as
Riches
,
Honours
,
pleasures
&c.
they
are
called
deceitfull
riches
;
and
Christ
calls
them
the
Mammon
of
iniquitity
.
Luke
16.
9.
trash
.
Luke
8.
14.
Snares
.
1
Tim.
6.
9.
They
are
called
uncertaine
riches
.
Now
these
base
titles
must
needs
argue
that
they
are
little
worth
;
for
were
they
worth
more
,
God
would
set
better
titles
on
them
.
And
Salomon
who
had
best
experience
of
them
,
yet
he
termes
them
vanitie
.
Eccles.
1.
2.
and
11.
Secondly
,
they
are
little
worth
,
because
they
are
very
unprofitable
;
they
cannot
profit
a
man
;
It
is
plaine
by
the
speech
of
Samuel
.
1
Sam.
12.
21.
Vaine
things
which
cannot
profit
&c.
Thirdly
,
they
are
little
worth
,
because
they
cannot
further
a
man
in
the
maine
thing
at
which
he
should
ayme
;
they
may
further
a
man
in
some
trifles
,
but
not
in
the
maine
thing
.
There
is
no
true
good
comes
to
a
man
by
all
the
riches
in
the
world
;
neither
can
they
free
a
man
from
the
evill
day
;
neither
can
they
make
you
better
either
in
respect
of
God
or
your selves
.
First
,
in
respect
of
God
,
they
cannot
make
you
better
esteemed
with
God
:
for
he
regards
not
the
rich
more
then
the
poore
.
Iob.
34.
19.
He
doth
not
account
of
a
man
according
to
his
greatnes
,
but
according
to
his
goodnesse
.
Prov.
20.
7
,
8.
Better
is
a
poore
man
that
walks
in
his
integritie
,
then
a
King
that
is
perverse
in
his
wayes
.
Secondly
,
they
cannot
better
him
in
respect
of
God
,
because
they
cannot
assure
him
of
the
love
of
God
.
Thirdly
,
they
cannot
make
a
man
more
mindfull
of
God
;
nay
they
corrupt
mens
hearts
,
they
make
a
man
more
forgetfull
of
God
.
It
is
thus
with
the
greatest
part
of
men
in
the
world
that
are
worldly
rich
;
it
is
with
them
as
it
was
with
the
Prodigall
,
who
while
he
had
money
in
his
purse
,
never
did
he
thinke
on
his
Father
.
Fourthly
,
the
things
of
this
world
cannot
make
a
man
more
thankfull
to
God
,
but
rather
the
contrary
,
ut
supra
.
Fifthly
,
the
things
of
this
world
cannot
draw
a
man
neerer
unto
God
.
You
see
that
the
more
men
have
,
the
more
negligent
they
are
in
Gods
service
.
Secondly
,
in
respect
of
our selves
;
First
,
all
the
things
of
this
life
cannot
in
rich
a
mans
soule
with
grace
;
they
cannot
make
him
humble
,
nor
mercifull
,
nor
constant
in
the
profession
of
godlinesse
and
good
duties
;
nay
it
rather
makes
them
the
more
unmeet
to
any
goodnesse
;
where
there
is
gaine
in
the
chest
,
there
is
losse
in
the
Conscience
;
he
that
gets
money
apace
,
may
lose
Faith
and
a
good
Conscience
;
and
they
that
most
covet
for
abundance
of
the
things
of
this
life
,
are
most
backward
in
Grace
;
and
this
argues
that
the
things
of
this
life
are
litle
worth
,
even
in
respect
of
a
mans
selfe
.
Secondly
,
they
are
not
able
to
free
a
man
from
any
spirituall
evill
;
they
may
promise
Freedome
▪
but
when
they
come
to
the
triall
,
they
will
be
like
a
broken
staffe
;
nay
they
cannot
free
thee
so
much
as
from
an
ague
,
much
lesse
will
they
help
in
the
day
of
the
Lords
wrath
,
when
the
rich
man
shall
be
called
to
an
account
,
and
the
Lord
will
recompence
every
man
according
to
his
wayes
.
So
Prov.
11.
4.
Riches
profit
not
in
the
day
of
wrath
.
True
it
is
they
may
be
as
a
wall
of
brasse
to
keepe
of
the
evill
of
this
world
;
yet
when
the
houre
of
death
approacheth
,
they
cannot
free
from
that
;
when
you
are
affrighted
with
the
accusation
of
your
owne
Consciences
,
and
with
the
apprehension
of
Gods
wrath
,
when
the
Devill
shall
set
upon
you
,
and
all
your
friends
forsake
you
,
shall
the
things
of
this
life
then
doe
you
any
pleasure
?
no
,
no.
You
will
say
to
them
then
as
Job
to
his
friends
,
miserable
comforters
are
you
all
;
this
argues
their
little
worth
:
For
God
wi●l
not
examine
you
how
rich
you
have
been
,
but
he
will
consider
you
as
you
have
honoured
him
,
and
as
you
have
made
good
use
of
your
riches
;
if
you
have
been
faithfull
,
you
shall
enter
into
your
Masters
joy
.
He
will
not
consider
you
as
you
are
or
have
been
in
great
Offices
or
places
in
the
world
,
but
as
you
have
been
faithfull
in
them
;
not
as
you
had
crouching
and
bowing
to
you
,
but
as
you
have
faithfully
and
frequently
bowed
your
knees
unto
the
Lord
in
Prayer
;
God
will
not
account
of
you
a
straw
the
better
for
your
wealth
,
but
he
will
passe
sentence
on
you
as
you
have
used
or
abused
your
talent
.
Thirdly
,
they
can
give
no
content
.
He
that
desires
Riches
shall
not
be
satisfied
therewith
.
Eccles.
5.
9.
O
but
,
I
desire
but
a
competent
Object
.
living
.
Sol.
It
is
well
done
.
A
little
spring
running
Sol.
from
the
head
,
runnes
shallow
at
the
first
,
but
at
the
last
,
many
other
falling
into
it
,
it
is
become
great
;
so
you
may
say
,
you
desire
but
a
competency
;
but
the
world
comes
on
you
,
then
there
is
craving
and
having
till
your
desires
are
as
large
as
hell
.
Habba
.
2.
5.
riches
make
men
sicke
of
a
doggs
disease
;
what
is
that
?
why
doggs
are
alwaies
eating
,
but
never
satisfied
:
so
if
a
man
immoderately
love
the
things
of
this
life
,
he
shall
not
be
satisfied
.
Lastly
,
the
things
of
this
world
are
nothing
worth
because
we
have
no
assurance
of
them
:
they
are
of
no
continuance
,
they
either
leave
us
,
or
we
them
:
doe
you
not
see
that
after
a
man
hath
risen
earely
,
and
late
,
eating
the
bread
of
carefulnesse
,
and
hath
gotten
a
little
pelfe
,
is
he
not
thereof
deprived
in
a
moment
of
time
?
Prov.
12.
27.
The
sloughfull
man
(
viz.
)
the
worldly
man
,
rosteth
not
that
which
he
tooke
in
hunting
,
(
viz.
)
after
all
his
travaile
he
is
swept
away
,
and
taketh
not
the
profit
of
them
.
Is
not
this
then
a
worthlesse
world
?
but
suppose
it
doe
stay
with
you
,
yet
one
day
you
must
part
with
it
.
Psal.
49.
6
,
7.
and
you
must
carrie
nothing
with
you
;
naked
you
came
,
and
naked
you
must
returne
;
even
like
unto
a
Sumpter-Horse
which
carries
all
the
day
abundance
of
Treasure
,
but
at
night
it
is
all
taken
from
him
,
and
he
is
put
into
a
stable
for
his
labour
;
all
the
benefit
he
gets
by
the
Treasure
,
is
,
he
onely
feeles
the
weight
of
it
.
Even
so
many
rich
men
are
Sumpter-horses
to
carrie
the
things
of
the
world
,
who
either
for
ill-useing
,
or
ill-getting
them
,
are
put
into
a
filthie
stable
,
(
viz.
)
Hell
,
and
their
pay
is
everlasting
torment
.
These
things
shew
the
little
worth
of
this
world
.
Now
you
shall
see
that
wordly
men
are
little
worth
:
First
,
it
appeares
that
they
are
little
worth
,
because
of
the
names
and
titles
that
the
Spirit
of
God
laies
on
them
;
it
calls
them
Sonnes
of
Beliall
.
1
Sam.
2.
12.
Vile
persons
.
Psal.
15.
4.
Children
of
iniquity
.
Hosea
10.
9.
11.
a
Reprobate
stock
.
John
8.
44.
Children
of
wrath
.
Ephes.
2.
Now
if
there
were
any
great
worth
in
them
,
thinke
you
that
the
Spirit
of
God
would
not
better
stile
them
?
Secondly
,
they
are
little
worth
in
respect
of
their
actions
;
their
best
actions
are
but
glittering
sinnes
.
Esay
66.
3.
If
they
pray
,
or
heare
&c.
God
accounts
of
it
no
better
then
the
sacrificeing
of
Swines
flesh
;
they
stinke
in
Gods
nostrills
.
Esay
1.
13.
If
then
the
men
of
the
world
be
little
Vse
2
worth
,
how
doth
this
discover
the
madnesse
and
folly
of
men
in
these
daies
who
so
much
mind
the
world
?
no
paines
nor
travaile
too
great
,
or
too
dangerous
to
get
the
world
;
naythey
will
hazard
life
and
health
even
to
the
back
bone
,
to
get
the
world
;
goe
to
bed
late
,
rise
earlie
,
not
caring
if
they
lose
both
bodie
and
soule
,
to
get
the
world
:
and
when
their
Consciences
are
thus
set
on
the
tenters
to
get
it
,
they
set
their
hearts
on
it
and
keepe
it
as
their
God
.
Secondly
,
let
this
informe
our
Judgements
that
seeing
the
world
,
and
the
men
of
the
world
are
so
little
worth
;
let
us
judge
of
them
no
better
then
they
deserve
;
it
is
a
false
glasse
,
or
crooked
rule
that
men
goe
by
,
who
judge
themselves
men
of
worth
if
they
be
rich
,
and
we
use
to
say
there
is
a
man
of
good
credit
;
let
us
see
our
folly
in
thus
judging
.
I
will
discover
it
thus
.
The
things
of
the
world
are
given
to
the
worst
men
;
wicked
men
have
many
times
the
greatest
share
in
them
.
Esau
hath
foure
hundred
at
his
heeles
,
when
Iacob
had
but
a
few
;
The
Scribes
and
the
Pharises
sate
in
Moses
chaire
,
when
as
the
Disciples
of
Christ
were
carried
before
the
Rulers
;
so
for
Riches
,
proud
Dives
fared
deliciously
everie
day
,
when
poore
Lazarus
was
faine
to
snap
at
a
crust
;
so
the
false
Prophets
were
fed
at
Jesabells
table
▪
when
Elias
was
in
commons
with
the
Ravens
.
Now
if
the
things
of
this
life
were
of
such
great
worth
,
thinke
you
that
God
would
keepe
his
children
so
sparingly
with
them
?
no
,
no
;
they
are
but
gifts
of
Gods
left
hand
.
Prov.
3.
16.
Length
of
dayes
are
in
his
right
hand
,
and
in
his
left
hand
riches
and
Honour
.
Instruction
,
to
teach
us
to
take
off
our
Vse
3
hearts
and
affections
from
pursuing
the
things
of
this
life
.
You
see
they
are
little
worth
;
doe
not
in
affection
love
the
world
,
nor
yet
in
action
too
much
seeke
the
world
;
but
when
Heaven
and
earth
are
laide
in
the
ballance
,
esteeme
earthly
things
as
dung
in
respect
of
Christ
,
and
shew
your
little
esteeme
of
earthly
things
,
by
your
seeking
them
in
the
second
place
,
and
Gods
Kingdome
in
the
first
place
;
Let
wicked
men
account
the
things
of
this
life
as
their
summum
bonum
;
but
let
us
be
crucified
to
the
world
,
let
us
be
as
dead
men
to
the
world
,
and
the
world
as
dead
to
us
;
not
that
I
would
have
you
utterly
to
reject
the
things
of
this
life
,
but
not
to
set
your
affections
on
them
;
we
must
use
the
things
of
this
life
as
Travailers
doe
their
provision
;
if
they
have
too
much
,
it
will
hinder
them
;
so
let
us
be
content
whether
it
be
much
or
little
;
it
is
best
to
lay
up
Treasure
in
Heaven
,
as
Christ
told
his
Disciples
.
Thus
of
the
first
point
;
the
second
followes
.
OF
whom
the
world
was
not
worthy
;
as
if
he
should
have
said
they
are
too
good
to
live
in
the
world
;
hence
observe
;
That
true
Beleevers
are
persons
of
very
great
Doct.
worth
.
The
world
is
not
worthie
of
them
.
I
need
not
spend
much
time
to
prove
this
;
they
are
called
excellent
persons
,
Psa.
16.
3.
Againe
,
the
righteous
is
more
excellent
then
his
neighbour
.
Prov.
12.
26.
againe
,
they
are
called
the
glory
of
God
,
Esay
4.
5.
They
are
called
a
chosen
people
,
a
Royall
Priesthood
.
1
Pet.
2.
9.
Now
,
wherein
lies
the
worth
of
a
godly
man
?
not
in
the
outward
man
;
for
alas
the
outward
man
of
a
child
of
God
is
the
same
with
another
man
.
Their
chiefe
worthinesse
lies
in
the
inward
man
which
after
God
is
created
unto
righteousnesse
and
true
holinesse
.
Ephes.
4.
24.
The
Kings
daughter
is
all
glorious
within
.
Psal
.
45.
13.
Now
Gods
people
are
worthy
persons
,
and
that
in
these
respects
.
First
,
in
respect
of
the
worthy
names
they
have
.
Doe
they
not
saith
the
Apostle
,
blaspheme
the
worthy
name
by
the
which
yee
are
called
?
Jam.
2.
7.
(
viz.
)
the
name
of
Christ
.
Secondly
,
they
are
worthie
,
because
there
was
a
great
price
paid
for
them
;
it
adds
much
to
the
worth
of
a
thing
when
there
is
a
great
price
paide
for
it
;
so
this
adds
to
the
worth
of
all
true
beleevers
that
the
price
was
great
that
was
paid
for
them
;
they
were
not
bought
with
corruptible
things
;
not
with
two
hundred
fore-skinnes
of
the
Philistines
,
as
David
bought
Michal
;
nor
with
thirtie
change
of
raiment
,
the
reward
of
those
that
unfolded
Samsons
Riddle
;
they
were
not
bought
with
a
great
summe
of
Money
,
as
the
Romane
Burgesseship
was
;
I
say
not
with
corruptible
things
,
but
with
the
precious
bloud
of
Jesus
Christ
;
for
in
him
we
have
redemption
through
his
blood
.
Coloss.
1.
14.
Thirdly
,
they
are
worthy
in
respect
of
the
Consciences
of
the
wicked
;
for
it
is
for
their
worth
,
that
they
beare
them
malice
;
it
is
goodnesse
that
is
persecuted
in
good
men
.
I
appeale
to
the
Consciences
of
wicked
men
,
whether
their
Consciences
tell
them
not
that
there
is
worth
in
the
godly
for
which
they
beare
them
a
secret
grudge
;
but
if
their
Consciences
be
sleepy
;
and
tell
them
not
so
much
,
yet
I
am
sure
their
practises
proclaime
it
.
The
grace
that
is
in
the
godly
is
the
eye-soare
of
the
wicked
.
Fourthly
,
Gods
people
are
personages
of
great
worth
,
in
respect
of
their
Priviledges
which
God
hath
been
pleased
to
dignifie
them
withall
,
which
are
infinite
if
I
should
name
them
all
;
wherefore
as
out
of
a
garden
where
are
diverse
sorts
of
flowers
,
I
will
gather
some
few
.
The
first
Priviledge
wherein
their
worth
is
manifest
,
is
their
Royall
descent
;
they
are
not
basely
borne
;
No
,
they
have
Kings
for
their
nursing
Fathers
,
and
Queenes
for
their
nursing
Mothers
;
they
are
sonnes
and
daughters
of
the
King
of
Heaven
,
and
it
is
usuall
in
the
Scripture
to
call
them
the
Children
of
God
.
Secondly
,
as
they
are
Royally
descended
,
so
they
are
Royally
attended
.
To
speak
reverendly
,
God
attends
them
,
he
keeps
them
as
the
apple
of
his
eye
;
and
Christ
is
their
Captaine
,
he
goes
before
them
to
conduct
them
;
and
under
God
and
Christ
we
have
Angells
,
they
pitch
round
about
them
that
feare
the
Lord
,
Psal.
34.
7.
Thirdly
,
they
are
worthie
in
respect
of
their
places
.
They
that
trust
in
the
Lord
shall
be
as
Mount
Zion
,
Psal
.
125.
1.
which
cannot
be
removed
.
Fourthly
,
in
respect
of
their
fare
;
they
have
Benjamin's
Messe
,
which
is
five
times
more
then
his
brethren's
;
so
the
portion
of
Gods
children
is
five
thousand
times
more
then
the
wicked's
;
Heaven
is
their
inheritance
.
Fifthly
,
they
are
worthy
in
respect
of
their
Royall
apparell
;
as
a
worthy
man
is
richly
apparrelled
,
so
a
godly
man
is
clothed
with
the
righteousnesse
of
Christ
.
Revel
.
3.
9.
Sixthly
,
in
this
respect
also
,
because
they
are
out
of
debt
,
they
neede
not
feare
any
Sergeant
to
arrest
them
,
no
not
death
:
for
Christ
hath
cancelled
the
hand-writing
Colos.
2.
14.
Seventhly
,
in
respect
they
may
goe
boldly
to
the
throne
of
grace
,
with
confidence
that
they
shall
be
heard
in
prayer
.
For
whatsoever
we
aske
we
receive
,
&c.
1
John
3.
22.
Eightly
,
all
things
worke
together
still
for
them
to
the
best
.
Rom.
8.
28.
Ninthly
,
they
are
Gods
beloved
ones
,
his
favourites
,
they
have
an
interest
in
Gods
peculiar
providence
.
True
it
is
he
shewes
a
generall
providence
to
all
:
but
Gods
people
have
a
right
in
a
more
peculiar
manner
;
for
God
will
dwell
with
them
.
Iohn
14.
23.
and
he
will
keepe
the
feete
of
his
Saints
.
1
Sam.
2.
9.
Tenthly
,
they
have
the
free
use
of
all
Gods
creatures
;
the
Chartar
that
was
given
by
the
great
Lord
of
all
,
was
forfeited
to
him
by
the
fall
of
our
first
parents
.
They
are
the
sower
grape
,
and
we
their
children
our
teeth
are
set
on
edge
.
But
Christ
hath
renewed
this
charter
for
his
:
all
others
are
but
usurpers
:
though
a
wicked
man
have
never
so
much
,
and
never
so
good
a
title
in
regard
of
the
law
of
man
,
yet
in
Christ
he
shall
be
condemned
for
an
intruder
.
Oh
what
a
happy
thing
is
this
then
for
the
godly
?
for
whatsoever
they
have
they
are
the
right
owners
of
it
:
all
things
are
theirs
,
and
they
are
Christs
,
and
Christ
is
Gods
.
Eleventhly
,
they
are
persons
of
great
worth
in
respect
of
their
presence
where
▪
they
live
,
the
places
fare
the
better
for
them
.
Laban
fared
the
better
for
Iacob
,
and
Potiphar
fared
the
better
for
Ioseph
.
While
Lot
was
in
Sodome
,
the
Lord
could
doe
nothing
against
the
Sodomites
:
they
keepe
the
judgments
from
the
places
where
they
live
,
they
are
the
pillars
of
the
Land
.
Twelfthly
,
in
respect
of
their
actions
:
a
true
beleever
in
his
prayer
praies
for
himselfe
and
for
others
.
Abraham
prayed
for
Abimelech
,
and
God
heard
him
.
Gen.
20.
17.
and
Moses
prayed
for
Pharaoh
,
and
God
removed
the
plagues
,
as
you
may
see
in
Exodus
.
Thirteenthly
,
in
respect
of
the
great
things
which
are
laid
up
and
reserved
of
God
for
them
in
the
world
to
come
,
such
as
no
eye
hath
seene
,
nor
eare
heard
,
neither
hath
it
entred
into
the
heart
of
man
to
conceive
.
But
are
they
such
men
of
worth
?
why
,
Object
.
they
are
not
esteemed
at
all
,
neither
are
they
at
all
well
spoken
of
.
First
,
know
this
:
you
that
are
godly
,
be
Answ.
not
discouraged
;
this
takes
nothing
from
your
worth
.
For
who
are
they
that
say
thus
?
none
but
a
companie
of
mad
men
and
fooles
:
and
who
regards
such
?
Secondly
,
If
all
should
speake
well
of
you
,
then
woe
be
unto
you
.
Thirdly
,
Envie
is
evermore
the
companion
of
vertue
.
Learne
then
the
more
you
are
reviled
,
the
more
to
make
your
light
to
shine
before
men
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heaven
.
No
man
yet
ever
lived
though
never
so
worthy
,
but
of
some
he
hath
beene
despised
.
Fourthly
,
Know
this
in
conclusion
that
you
that
are
thus
despised
,
it
is
a
part
of
your
worth
.
For
when
all
men
speake
evill
of
you
,
then
blessed
are
you
.
This
speakes
terrour
to
the
wicked
who
wrong
Vse
1
the
children
of
God
,
either
with
tongue
or
hands
:
either
by
themselves
or
by
others
:
either
by
nick-naming
them
,
or
by
circumventing
them
;
this
I
say
speakes
terrible
things
against
them
.
Will
you
offer
to
speake
against
personages
of
great
worth
?
against
the
children
of
a
King
?
will
the
King
endure
that
thou
shouldest
speake
against
the
bloud
royall
?
no
no
,
he
will
be
revenged
on
them
that
doe
so
;
dost
thou
now
wrong
a
godly
man
?
thou
shalt
one
day
smart
for
it
;
for
God
is
able
to
punish
thee
,
yea
and
he
will
doe
it
unlesse
thou
speedily
repent
.
When
Saul
Acts
8.
persecuted
the
Church
of
Christ
,
Christ
called
from
heaven
and
said
,
Saul
,
Saul
,
why
persecutest
thou
me
?
I
speake
to
those
that
are
wicked
men
,
and
I
speake
in
the
bowels
of
Christ
,
if
you
did
know
them
,
you
would
not
doe
it
;
for
had
they
knowne
the
Lord
of
life
,
they
would
not
have
crucifyed
him
.
1
Cor.
2.
8.
so
,
if
such
as
doe
persecute
Gods
children
,
did
but
know
their
worth
,
and
that
they
were
his
children
,
they
would
not
doe
it
.
Let
us
esteeme
godly
men
and
women
as
persons
Use
2
of
great
worth
:
the
Saints
of
God
have
alwaies
done
so
.
Saint
Lawrence
being
demanded
by
his
persecutors
wherein
the
worth
of
the
Church
lay
;
the
storie
saith
he
gathered
a
companie
of
poore
people
together
,
and
pointed
at
them
and
said
,
there
lies
the
worth
of
the
Church
:
so
,
I
have
read
of
an
ancient
King
,
who
made
a
great
feast
,
and
invited
a
companie
of
poore
people
which
were
Christians
,
and
he
bade
his
Nobles
also
;
now
when
the
Christians
came
,
he
had
them
up
into
the
Presence-Chamber
;
but
when
the
Nobles
came
,
he
set
them
in
his
hall
.
Being
of
the
Nobles
demanded
the
reason
,
he
answered
,
I
doe
not
this
as
I
am
their
King
here
,
for
I
respect
you
more
then
them
:
but
as
I
am
a
King
of
another
world
,
I
must
needes
honour
these
,
because
God
doth
most
honour
them
,
and
then
they
shall
be
Kings
and
Princes
with
me
:
soe
do
you
esteeme
of
them
according
to
their
worth
,
and
shew
it
.
If
they
be
persons
of
such
great
worth
,
Vse
3
here
you
may
be
directed
how
to
get
a
name
of
worth
in
the
world
,
to
be
honoured
of
God
.
This
is
the
way
;
labour
to
be
beleevers
,
serve
God
and
close
with
the
godly
,
be
of
one
minde
and
of
one
heart
with
them
.
Honour
is
the
thing
that
all
desire
,
according
to
that
of
Saul
to
Samuel
,
Honour
me
before
the
Elders
of
my
people
:
so
we
are
all
readie
to
say
oh
that
I
could
be
honoured
in
the
heart
of
those
that
I
converse
with
all
:
I
say
then
thou
must
labour
to
serve
and
honour
God
in
thy
heart
,
let
that
be
thine
honour
.
It
is
a
meere
follie
for
men
to
think
to
get
honour
by
swearing
,
by
lying
,
by
cutting
and
slashing
,
and
drunkennesse
&c.
The
sweete
ointment
of
a
good
name
is
not
compounded
of
stinking
ingredients
.
This
should
serve
to
comfort
the
godly
;
Vse
4
that
seeing
they
are
of
so
great
worth
,
what
though
they
be
disgraced
here
,
let
this
suffice
thee
,
God
that
knowes
the
true
worth
of
everie
thing
,
he
accounts
thee
worthy
:
what
though
doggs
barke
and
crie
out
against
thee
for
thy
holinesse
?
let
them
alone
:
and
know
thou
this
,
that
the
time
will
come
when
never
a
curre
of
them
all
but
wil
wish
oh
that
mine
end
might
be
like
his
,
and
that
they
might
goe
as
thy
dogge
to
heaven
with
thee
,
when
they
shall
see
thee
sit
at
his
right
hand
where
are
pleasures
for
evermore
.
Lastly
,
you
that
approve
your selves
to
be
Vse
5
of
the
number
of
the
godly
,
labour
to
walke
worthy
of
the
Lord
.
Colos.
1.
10.
Doth
God
thus
advanced
you
?
then
strive
you
to
honour
him
with
inward
and
outward
worshippe
.
God
hath
not
done
these
things
for
you
that
you
may
live
as
you
list
:
no
,
you
are
a
chosen
generation
,
&c.
1
Pet.
2.
19.
Ergo
you
must
shew
forth
the
vertue
of
him
that
hath
called
you
.
You
that
are
parents
of
children
,
the
more
you
doe
for
them
,
the
more
you
looke
they
should
honour
you
:
the
more
God
hath
done
for
you
,
the
more
you
ought
to
feare
him
,
God
hath
drawn
you
out
of
darkenes
into
a
marvellous
light
,
and
will
you
yet
walk
as
vassalls
of
Sathan
?
This
was
that
kept
Joseph
from
committing
adulterie
,
even
the
favour
of
advancement
,
and
how
then
can
I
doe
this
great
wickednesse
saith
he
?
so
thou
art
advanced
to
honour
from
a
childe
of
the
devill
to
be
the
son
of
God
,
how
then
canst
thou
commit
wickednesse
?
Consider
I
say
how
God
hath
advanced
thee
from
being
a
slave
of
Satan
to
be
his
adopted
son
:
and
shall
I
now
become
a
covetous
person
,
shal
I
be
a
companion
of
Gods
enemies
?
when
you
are
enticed
by
the
divell
or
wicked
men
to
any
sinne
,
say
,
what
shall
such
a
man
as
I
consent
?
shall
I
flie
from
my
coulors
?
what
,
a
Kings
son
and
flie
?
Consider
this
.
THE
TIME
OF
GODS
GRACE
Is
limited
.
GEN.
6.
3.
The
Lord
,
said
my
Spirit
shall
not
alway
strive
with
man
,
because
he
is
but
flesh
,
and
his
dayes
shall
be
a
hundred
and
twenty
yeares
.
IN
this
Chapter
is
continued
the
History
of
the
decay
of
the
World
,
wherein
is
described
Gods
purpose
of
destroying
mankinde
;
in
which
are
these
two
parts
:
First
,
the
meritorious
deserving
Cause
,
wherein
God
gives
an
account
what
he
doth
,
how
inexcusable
the
world
is
,
and
how
just
God
is
unto
the
14.
vers
.
Secondly
,
a
Direction
unto
Noah
to
make
an
Arke
,
where
we
may
see
that
God
in
his
judgement
remembers
mercy
.
The
meritorious
deserving
cause
,
is
described
,
first
,
from
the
quantity
of
those
persons
in
those
evill
daies
;
a
great
many
;
vers
.
the
first
,
men
began
to
multiply
in
places
populous
;
where
there
are
some
good
,
there
are
many
bad
.
Secondly
by
the
quality
of
those
persons
;
the
Sons
of
God
,
when
they
saw
the
daughters
of
men
:
the
sonnes
of
God
(
viz.
)
the
posterity
of
them
that
maintained
Religion
,
they
began
to
be
carelesse
and
carnally
confident
,
they
did
looke
after
the
profits
and
pleasures
of
this
life
,
and
then
it
was
high
time
for
God
to
enter
into
Judgement
.
Thirdly
,
by
the
kind
of
sinne
;
They
lusted
after
unlawfull
Marriages
&c.
and
the
root
of
this
was
originall
corruption
;
the
Imaginations
of
mans
heart
,
was
onely
evill
and
that
continually
.
verse
5.
These
words
,
are
a
Proclamation
of
Gods
purpose
,
to
bring
it
to
an
end
;
in
which
are
foure
things
.
First
,
the
Lords
complaint
in
these
words
,
the
Lord
said
.
Secondly
,
the
Proclamation
it selfe
in
these
words
,
my
Spirit
shall
not
alwayes
strive
with
man
.
Thirdly
,
the
reason
,
because
he
is
but
flesh
.
Fourthly
,
the
limitation
of
the
time
,
a
hundred
and
twentie
yeares
,
in
which
time
if
they
repent
,
I
will
repent
;
but
if
they
will
not
,
my
Spirit
shall
not
alway
strive
.
As
if
the
Lord
had
said
,
I
have
tried
all
conclusions
and
used
all
meanes
,
partly
by
Mercies
to
allure
them
,
partly
by
Judgements
to
terrifie
them
;
partly
by
my
word
to
recall
them
,
and
by
all
meanes
possible
to
bring
them
to
my selfe
;
yet
they
remaine
incorrigible
;
I
now
am
resolved
to
strive
with
them
no
more
.
From
the
words
thus
opened
there
will
naturally
arise
these
two
points
.
First
,
that
the
Lord
of
Heaven
and
earth
Doct.
1
doth
strive
mightily
with
a
company
of
poore
Rebells
;
and
all
to
bring
them
unto
himselfe
,
but
on
this
I
intend
not
to
insist
.
The
second
is
this
,
viz.
that
there
is
a
time
when
God
will
strive
with
men
no
more
,
and
that
in
this
life
;
The
scope
of
this
aimes
at
the
whole
world
;
but
what
is
said
in
generall
,
may
also
be
said
in
particular
.
well
then
,
there
is
a
time
in
this
life
,
and
not
when
we
are
dead
and
gone
;
for
then
it
is
certaine
there
is
no
more
comming
unto
God
;
but
,
in
this
life
there
is
a
time
when
God
will
strive
with
men
no
more
,
neither
for
their
good
here
,
nor
for
their
everlasting
happinesse
hereafter
.
For
,
unto
every
thing
there
is
an
appointed
time
.
Eccles.
3.
1.
Now
the
Lord
calls
lovingly
to
allure
us
;
but
there
will
come
a
time
of
goe
yee
cursed
;
the
good
Spirit
of
mine
which
thou
hast
abused
,
shall
never
come
to
thee
more
;
this
is
a
marvailous
troublesome
truth
:
yet
most
true
;
for
men
now
will
have
their
wills
,
and
God
must
be
at
their
leisure
,
and
come
(
forsooth
)
when
they
please
.
They
will
live
as
they
list
,
doe
as
they
list
,
and
God
must
shew
mercy
on
them
as
they
list
,
and
when
they
list
&c.
So
there
is
a
time
when
God
will
strive
;
but
when
that
time
is
gone
,
God
will
will
strive
no
more
.
To
make
this
plaine
I
will
lay
downe
these
six
things
.
First
,
I
will
let
you
see
that
it
hath
been
so
,
by
Testimonies
of
Scripture
.
Secondly
,
I
will
shew
in
or
after
what
manner
God
deales
with
a
soule
in
giving
it
over
.
Thirdly
,
I
will
shew
who
they
be
that
God
gives
over
.
Fourthly
,
I
will
shew
the
grounds
of
it
.
Fifthly
,
the
objections
against
it
.
And
lastly
,
we
will
come
to
the
uses
.
For
the
first
;
Testimonies
of
Scripture
,
you
beleeve
them
,
and
you
doe
acknowledge
that
the
things
delivered
there
are
certaine
;
see
it
in
Saul
,
because
thou
hast
rejected
the
word
of
the
Lord
,
the
Lord
hath
also
rejected
thee
from
being
King
&c.
1
Sam.
15.
23.
The
Lord
had
striven
with
Saul
many
wayes
;
by
giving
him
profits
and
Honour
,
in
making
him
King
;
he
had
given
him
gifts
of
the
Spirit
,
he
was
not
wanting
unto
him
in
any
meanes
;
yet
he
not
regarding
all
this
,
but
neglecting
that
which
his
Conscience
told
him
should
be
done
hereupon
the
Lord
tooke
away
;
that
good
Spirit
from
Saul
,
and
gave
him
an
evill
Spirit
,
as
himselfe
confessed
to
the
Witch
of
Endor
.
And
as
some
Divines
understand
that
saying
of
David
,
Psal.
51.
11.
Cast
me
not
out
of
thy
sight
or
presence
,
is
not
to
be
understood
of
Government
,
but
of
the
Church
of
God
;
Cast
me
not
out
of
thy
presence
as
thou
didst
my
Predecessor
Saul
;
Ergo
,
it
is
evident
that
Saul
was
given
over
even
in
this
life
.
Secondly
,
that
of
the
Heb.
12.
16
,
17
,
18.
saith
the
Text
,
Let
there
not
be
a
prophane
person
among
you
as
Esau
;
marke
that
man
is
a
prophane
man
,
that
for
one
morsell
of
profit
or
pleasure
,
will
cast
off
the
favour
of
the
living
God
;
let
there
not
be
any
such
among
you
(
saith
the
Text.
)
The
Apostle
meanes
not
the
outward
inheritance
onely
,
but
that
which
is
of
the
Son-ship
of
God
,
which
the
Birth-right
then
was
.
Thirdly
,
Luke
19.
41
,
42.
where
our
Saviour
weepes
over
Jerusalem
,
Oh
Jerusalem
&c.
oh
that
thou
hadst
knowne
in
this
thy
day
of
visitation
!
&c.
but
now
they
are
hid
from
thine
eyes
.
Why
?
because
thou
didst
not
know
thy
time
;
God
visits
us
from
day
to
day
,
either
in
Mercies
,
or
Iudgements
;
in
mercy
when
he
performes
that
which
he
hath
promised
;
In
Judgements
when
he
brings
on
men
those
Judgements
which
formerly
he
denounced
;
So
our
Saviour
tells
them
they
had
a
day
,
oh
that
thou
hadst
knowne
in
this
thy
day
!
&c.
But
now
they
are
hid
from
thine
eyes
,
and
thou
shalt
see
them
no
more
:
thus
you
see
it
is
plainly
proved
by
evidence
of
Scripture
.
Secondly
,
I
will
shew
you
how
the
Lord
deals
with
such
rebellious
&
stubborn
creatures
who
after
the
Lord
hath
tried
al
conclusions
on
them
,
yet
cannot
bring
them
to
amendment
,
but
that
still
they
will
goe
on
in
their
sins
,
then
the
Lord
changeth
his
minde
,
and
he
repents
him
of
the
good
he
hath
done
unto
them
.
And
so
he
repented
that
he
had
made
Saul
King
.
But
how
can
God
repent
?
Object
.
I
answer
,
there
may
be
a
change
of
the
Answ.
thing
,
though
not
of
the
person
.
The
Lord
repents
that
ever
he
set
a
Minister
over
a
soule
to
convert
it
,
if
it
despise
his
Ministery
:
though
Moses
and
Samuel
stood
before
me
,
yet
my
mind
could
not
be
toward
them
:
The
Lord
then
had
a
minde
;
he
loved
the
young
man
in
the
Gospell
,
that
is
he
kindly
invited
him
,
but
yet
saith
the
text
,
he
went
away
sorrowfull
,
he
would
not
sell
all
to
follow
Christ
:
so
the
Lord
of
heaven
and
earth
strives
with
men
,
he
hath
a
good
minde
to
winne
them
,
he
sends
his
Ministers
to
them
,
and
when
will
it
be
that
that
uncleane
lust
of
thine
will
be
reformed
:
The
Lord
calls
the
first
,
second
and
third
time
,
and
when
he
sees
it
will
not
prevaile
,
at
last
he
gives
thee
over
.
The
Lord
gives
over
that
man
to
the
power
of
that
sinne
which
he
never
did
before
when
he
strove
with
him
;
we
must
either
lose
our
sinnes
or
our
soules
:
and
ergo
if
no
meanes
will
serve
to
bring
a
man
home
,
then
the
Lord
gives
him
over
to
commit
his
old
sinne
;
see
Psal.
82.
11.
12.
the
Lord
tells
there
what
he
had
done
for
Israel
,
how
he
had
brought
them
out
of
Egypt
:
but
my
people
saith
he
would
not
heare
:
Israel
would
none
of
me
,
none
of
my
holinesse
,
none
of
my
purenesse
,
none
of
my
waies
;
but
their
owne
waies
,
wills
and
witts
were
best
:
ergo
saith
the
Lord
,
I
gave
them
up
to
their
owne
hearts
lust
.
He
doth
not
say
he
gave
them
up
unto
the
Syrians
to
plague
them
,
nor
to
the
enemies
of
the
Church
to
ride
upon
them
;
but
to
their
owne
lusts
.
The
incestuous
person
received
good
by
his
excommunication
:
but
when
a
man
is
given
over
unto
rebellion
,
it
is
hard
for
him
to
be
recalled
backe
;
it
had
beene
better
for
that
man
if
he
had
never
beene
borne
.
For
as
the
skinne
of
a
Rabit
comes
well
off
till
it
comes
to
the
head
,
and
then
there
is
haling
and
pulling
;
so
a
man
can
crucifie
many
lusts
,
and
performe
many
good
duties
;
but
when
once
he
is
come
to
the
head
,
to
his
dareling
sinne
,
to
his
Dali●ah
,
then
there
is
tugging
and
pulling
,
and
the
Lord
will
either
breake
that
mans
neck
or
his
heart
:
he
will
either
pull
him
from
sinne
,
or
give
him
wholy
over
unto
his
sinne
.
See
Psal.
78.
30.
they
must
have
Quailes
,
they
had
a
daintie
tooth
and
that
must
be
satisfied
;
well
,
I
will
give
you
Quailes
saith
God
,
yea
and
my
displeasure
with
it
also
.
Thirdly
,
as
God
gives
a
man
over
to
the
power
of
his
lusts
,
so
he
doth
blast
a
man
in
regard
of
all
abilities
and
gifts
that
formerly
he
hath
had
.
Looke
into
the
world
,
and
you
shall
see
this
plaine
:
great
schollers
,
learned
Doctors
and
Preachers
,
their
learning
hath
beene
blasted
:
they
were
bright
candels
,
yet
in
the
end
they
became
snuffes
,
men
of
corrupt
mindes
&c.
Looke
upon
other
common
Christians
,
who
have
given
hope
of
comming
unto
God
,
when
they
were
in
sickenesse
,
or
necessitie
&c.
Yet
at
last
it
turnes
to
nothing
:
He
sent
leanesse
into
their
soules
.
Psal.
106.
15.
He
gave
them
their
request
.
One
aimes
at
honour
:
well
,
God
gives
it
unto
him
:
another
will
have
profit
;
well
,
saith
God
,
and
thou
shalt
have
it
:
but
my
Spirit
and
th●
●xcellency
thereof
thou
shalt
never
have
.
Fourthly
,
the
Lord
hardens
that
man
:
he
repents
of
the
good
that
is
done
unto
him
,
he
gives
him
up
to
the
power
of
his
lusts
:
and
blasts
all
his
parts
,
so
that
he
hardens
up
his
heart
;
and
looke
by
what
meanes
God
sought
to
bring
him
unto
him
,
those
meanes
harden
him
;
afflictions
harden
him
,
which
should
have
beene
the
meanes
to
have
recalled
him
.
God
braies
a
foole
ten
times
in
a
morter
,
and
yet
he
is
the
harder
,
harder
and
harder
.
Men
live
in
the
Sunne-shine
of
the
Gospell
,
yet
many
are
hardened
by
it
.
Those
that
have
professed
the
Gospell
,
forsake
their
first-love
,
and
are
become
like
the
Smiths
dogge
that
lies
at
the
Anvill
and
sleepes
though
the
sparkles
flie
about
his
eares
:
so
let
the
sonnes
of
thunder
say
what
they
will
,
yet
it
shall
not
trouble
them
.
Fifthly
,
The
Lord
lets
that
man
build
upon
false
bottomes
,
live
by
false
principles
:
that
man
which
hath
beene
enlightned
,
must
have
somewhat
to
hold
upon
;
else
he
would
be
in
a
little
hell
,
and
ergo
a
man
hath
his
shifts
.
Saul
saith
I
have
performed
the
will
of
the
Lord
,
I
have
done
that
which
he
commanded
me
.
Have
you
so
saies
Samuel
?
What
then
meanes
the
lowing
of
the
oxen
?
Oh
saith
he
,
it
is
to
do●
sacrifice
unto
the
Lord
,
&c.
Some
cunning
hypocrites
will
have
heaven
:
but
when
a
Samuel
comes
with
a
discerning
spirit
,
and
tells
them
that
grace
and
lust
cannot
stand
together
;
yet
they
would
faine
be
saved
.
See
Luke
15.
16.
the
young
prodigall
would
faine
have
filled
his
bellie
with
the
husks
:
the
meaning
is
,
every
unregenerate
man
having
lived
after
his
owne
lusts
,
his
conscience
being
mette
withall
and
terrified
with
Gods
wrath
,
he
would
leave
his
sin
,
yet
he
would
faine
fill
his
belly
with
the
husks
,
(
viz.
)
with
his
lusts
:
he
intends
to
be
drunk
no
more
,
to
be
prophane
no
more
,
to
be
loose
no
more
:
but
now
he
will
fast
it
out
,
pray
it
out
:
and
yet
saith
the
text
he
would
faine
fill
his
bellie
.
There
is
never
a
naturall
man
but
he
would
faine
rest
upon
somewhat
;
but
where
the
Lord
hath
a
minde
to
bring
a
man
home
,
he
will
not
let
him
rest
upon
outward
performances
.
One
saith
he
hath
beene
counted
a
professour
these
twenty
yeares
,
and
ergo
he
saies
his
case
is
good
.
Another
saies
he
prayes
in
his
family
,
and
doth
many
good
duties
:
another
saith
God
hath
blessed
him
divers
wayes
,
and
ergo
his
case
is
good
:
but
those
the
Lord
purposeth
to
doe
good
unto
,
he
will
not
suffer
them
thus
to
deceive
themselves
.
Sixthly
and
lastly
,
The
Lord
gives
a
commission
to
all
meanes
for
merly
used
that
they
shall
never
come
to
him
more
:
the
Lord
bids
those
judgements
and
mercies
wherewith
he
sought
to
humble
him
before
,
never
more
to
meddle
with
him
.
Ephraim
is
joined
to
Idols
,
let
him
alone
,
Hos.
4.
17.
viz.
his
heart
and
his
sinnes
are
joined
together
.
Isai
.
5.
6.
God
speakes
of
his
Vineyard
,
saying
,
what
could
be
done
more
?
yet
because
it
brought
forth
wilde
grapes
,
when
I
looked
it
should
bring
forth
good
,
ergo
saith
the
Lord
,
I
will
lay
it
wast
,
I
will
take
away
my
former
protection
,
and
I
will
command
the
cloudes
that
they
raine
no
more
upon
it
.
viz.
The
meanes
of
grace
and
salvation
shall
be
offered
no
more
unto
it
.
I
will
heare
such
a
man
no
more
,
I
wil
take
away
my
Ministers
from
him
.
You
know
that
Paul
and
Timothy
would
have
gone
into
Asia
,
but
the
Spirit
suffered
them
not
:
this
is
a
hard
condition
when
the
Spirit
will
not
suffer
good
to
be
done
unto
a
man
,
a
Citie
or
a
Nation
.
And
thus
much
for
the
testimonie
of
the
Scriptures
.
Thirdly
,
I
will
let
you
see
what
persons
they
are
.
I
will
not
say
this
and
this
particular
person
;
but
you
shall
see
what
the
scripture
and
the
word
of
God
says
,
They
are
foure
kinde
of
persons
,
and
you
shall
know
them
by
these
foure
things
.
First
Those
that
have
lived
a
good
while
under
the
meanes
of
grace
,
but
are
still
unprofitable
,
and
no
good
is
wrought
upon
them
,
it
is
likely
such
men
are
given
over
.
See
Math.
23.
or
13.
and
the
last
.
And
a
man
that
hardens
his
necke
when
he
is
rebuked
,
shall
suddenly
be
destroyed
,
and
cannot
be
cured
Prov.
29.
1.
Looke
unto
this
you
that
live
under
good
Ministers
,
Fathers
and
Masters
&c.
For
if
the
Lord
sees
you
will
not
come
in
,
he
gives
you
over
.
I
limit
no
time
:
yet
what
saith
the
Spirit
of
God
?
Forty
yeares
was
I
greived
.
Heb.
3.
13.
He
swore
that
they
should
not
enter
into
his
Rest
.
Forty
yeares
was
a
great
time
:
but
what
say
you
to
three
yeares
?
Luke
13.
7.
These
three
yeares
have
I
come
seeking
fruite
,
and
I
have
found
none
,
cut
it
down
&c.
But
what
say
you
to
one
yeare
?
Lord
,
let
it
alone
this
yeare
&c.
But
what
say
you
to
forty
dayes
?
yet
forty
dayes
and
Nineveh
shall
be
destroied
.
But
what
say
you
to
some
few
houres
?
Math.
10.
14.
Whosoever
shall
not
receive
you
,
&c.
shake
off
the
dust
,
&c.
You
know
what
commission
the
Lord
gave
to
his
Messengers
,
how
they
should
preach
the
Gospell
,
and
if
the
house
be
worthy
,
well
:
and
if
not
,
shake
off
the
dust
&c.
As
if
one
should
strive
with
you
this
day
,
but
if
you
will
not
heare
nor
obey
,
who
can
tell
whether
the
Lord
will
strive
any
more
or
no
?
Cave
ergo
.
Secondly
,
Those
that
have
much
calling
and
meanes
,
and
also
many
secret
workings
of
the
Spirit
on
them
,
that
when
they
have
gon
out
of
the
House
of
God
,
have
determined
never
to
be
drunke
more
,
never
to
sweare
,
lie
,
nor
steale
more
&c.
and
yet
these
come
to
nought
.
He
that
hath
had
many
Proclamations
,
as
Ezek.
24.
13.
Because
I
have
purged
thee
,
and
thou
wast
not
purged
,
I
tried
thy
wayes
what
might
do
thee
good
,
and
thou
seemedst
to
be
good
,
but
thou
wast
not
good
in
earnest
,
ergo
thou
shalt
not
be
purged
.
Such
a
man
who
hath
lived
under
the
Gospell
,
and
hath
had
his
heart
shaken
,
yea
and
the
world
hath
good
hopes
of
him
,
but
the
devil
sees
it
&
tempts
him
,
so
that
on
the
sudden
this
man
wanders
away
,
and
his
hopes
are
vain
.
Heb.
10.
If
any
man
draw
back
,
my
soule
shall
have
no
pleasure
in
him
.
verse
38.
He
speakes
of
holding
out
in
a
Christian
course
unto
the
end
:
looke
how
it
was
with
Lots
wife
.
Gen.
19.
she
looked
backe
,
as
if
she
were
loth
to
goe
from
that
pleasant
garden
,
fine
houses
,
such
and
such
gold
in
such
a
corner
;
what
thinks
she
shall
I
leave
all
this
?
ergo
the
Lord
turned
her
into
salt
:
(
viz.
)
He
left
such
a
remarkeable
note
upon
her
,
that
it
remaines
unto
this
day
.
Now
if
he
dealt
so
with
her
,
how
will
he
deale
with
thee
and
others
?
some
it
may
be
have
a
good
minde
to
come
home
:
but
what
say
they
,
shall
we
leave
all
our
pleasures
and
profits
?
will
not
a
little
profession
of
Religion
and
a
great
deale
of
the
world
goe
together
for
currant
?
Take
heede
,
the
Lord
may
justly
turne
thee
into
salt
.
Thirdly
,
Those
that
have
much
greived
the
good
Spirit
of
God
,
in
bringing
in
some
sinne
contrary
to
the
light
of
conscience
,
and
the
suggestions
of
the
good
Spirit
of
God
,
as
did
the
children
of
Israel
,
who
resisted
the
good
Spirit
of
God
,
and
ergo
he
sware
&c.
The
Minister
bids
thee
cut
off
thy
long
haire
,
and
the
word
saies
it
is
a
shame
for
a
man
to
weare
long
haire
:
yet
for
all
this
saiest
thou
,
I
will
not
:
what
will
the
world
say
of
me
then
?
away
with
these
fashions
,
leave
off
cards
and
dice
&c.
saies
the
Spirit
of
God
,
and
whatsoever
is
of
evill
report
:
yea
but
I
will
not
,
for
what
will
Sir
John
and
my
Lady
say
then
?
Turne
you
unto
me
saith
the
Spirit
of
God
;
no
I
will
not
saith
the
stubborne
walker
.
Put
him
on
in
a
good
course
,
yet
he
wil
not
walke
therein
;
speake
the
truth
saith
the
Spirit
of
God
,
for
all
liars
shall
be
turned
out
:
yea
but
not
yet
,
I
have
got
thus
much
wealth
by
lying
,
and
I
will
not
yet
leave
it
.
Fourthly
,
Such
as
have
a
common
,
base
vile
and
contemptible
esteeme
of
the
Gospell
and
Ministers
thereof
.
They
mocked
the
Ministers
till
the
wrath
of
God
broke
out
against
them
,
and
there
was
no
remedy
.
2
Chron.
36.
16.
A
Minister
cannot
be
plaine
but
wicked
men
will
abuse
him
in
their
hearts
.
I
called
and
cried
saith
wisedome
,
but
you
set
at
nought
all
my
counsell
.
Prov.
1.
24
,
25.
and
going
away
they
make
a
tush
at
it
.
I
,
saith
one
,
Master
Minister
,
you
mette
with
mens
hearts
to
day
,
but
I
beleeve
yours
is
as
bad
as
anothers
,
else
how
could
you
have
hitte
them
so
right
?
see
what
the
Spirit
of
God
saith
of
such
Esay
22.
21.
In
that
day
did
the
Lord
call
to
weeping
&c.
the
text
told
them
of
a
judgement
,
and
nothing
to
be
expected
but
miserie
:
but
they
make
a
tush
of
it
,
and
say
,
come
,
we
shall
all
die
,
ergo
let
us
eate
and
drinke
and
be
merrie
while
we
may
;
the
Minister
tells
us
we
shall
all
to
hell
,
then
let
us
have
the
other
pot
and
the
other
pipe
,
if
it
must
needs
be
so
.
Oh
my
beloved
,
can
the
God
of
heaven
indure
to
be
thus
disgraced
in
his
Gospell
and
Ministers
?
Another
saies
,
care
I
what
the
Minister
saith
?
I
will
goe
and
drinke
at
every
Ale-house
,
and
see
whether
these
judgements
will
come
or
no.
Now
I
come
to
the
fourth
thing
,
which
is
the
grounds
of
it
,
(
viz.
)
Why
the
Lord
in
this
life
doth
give
men
over
,
and
strive
with
them
no
more
.
This
truth
is
troublesome
,
and
cursed
hearts
cannot
abide
it
.
The
grounds
of
this
point
arise
from
these
two
Attributes
of
God
,
his
justice
and
his
wisedome
.
First
,
from
the
justice
of
God
:
God
is
a
just
God
;
and
is
it
not
just
that
those
who
have
rejected
him
,
that
he
should
reject
them
?
I
have
called
,
but
you
answered
not
.
Jer.
7.
13.
ergo
&c.
Now
as
it
is
just
with
God
to
fulfill
every
word
that
he
hath
spoken
,
and
to
fulfill
all
his
promises
to
the
faithfull
,
so
is
it
just
with
God
to
bring
judgment
on
them
that
have
slighted
him
.
Secondly
,
From
the
wisedome
of
God
and
his
long
suffering
;
and
this
is
because
his
compassions
faile
not
:
else
,
the
first
day
of
our
sinning
had
beene
the
first
day
of
our
rejection
:
yea
it
is
his
goodnesse
that
we
have
any
favour
;
but
Oh
our
God
is
a
wise
God
.
A
man
that
knocks
at
the
dore
,
if
he
be
wise
,
will
not
alwaies
lie
knocking
,
if
none
answer
:
so
the
Lord
knocks
at
our
hearts
by
mercies
to
allure
us
,
by
judgements
to
terrifie
us
:
yet
he
can
finde
no
entrance
.
Is
it
not
wisedome
then
to
be
gone
?
Why
should
I
smite
you
any
more
,
saith
God
?
Esay
.
1.
5.
As
if
he
should
say
t
is
to
no
purpose
:
for
my
life
I
know
not
what
to
doe
with
you
:
it
is
wisedome
to
give
over
,
when
there
is
no
good
to
be
done
on
you
:
What
could
I
have
done
more
for
my
V●neyard
&
c
?
Esay
5.
There
is
no
wise
man
that
will
alwayes
water
a
dry
stake
.
And
doe
you
thinke
that
God
will
always
be
sending
Paul
to
plant
,
and
Appollos
to
water
?
no
,
our
God
is
a
wise
God
,
and
our
mercifull
God
is
a
just
God
:
you
that
will
have
your
wayes
and
wills
,
take
them
,
and
get
you
to
hell
&
perish
everlastingly
.
Now
in
the
fift
place
we
come
to
the
Objections
.
Some
say
,
If
we
shall
be
damned
,
then
we
Object
.
1
must
be
damned
:
if
we
shall
be
saved
,
then
we
shall
be
saved
;
why
then
neede
we
pray
and
keepe
such
a
quoile
as
the
Minister
speaks
off
?
Secret
things
belong
to
the
Lord
,
but
Sol.
revealed
things
to
us
,
and
to
our
children
.
Deut.
29.
29.
ergo
doe
thou
use
the
meanes
,
and
be
thou
humbled
according
to
the
word
of
God
,
and
thou
shalt
be
exalted
according
to
the
word
of
God
:
see
what
God
hath
said
to
thee
in
his
word
:
for
neither
I
nor
thou
,
nor
the
Angels
of
heaven
can
tell
what
the
will
of
the
Lord
is
concerning
thee
,
if
not
revealed
in
the
word
.
Another
saith
,
Why
doe
you
limit
God
?
Object
.
2
you
take
too
much
upon
you
you
sons
of
Levi.
The
Lord
saith
at
what
time
soever
a
sinner
doth
repent
,
&c.
yet
will
you
limit
God
.
T
is
true
at
what
time
soever
a
sinner
doth
Sol.
repent
:
but
thy
heart
may
be
given
over
as
Rom.
2.
4.
5.
&c.
and
what
if
thou
then
livest
twenty
yeares
or
more
,
and
have
not
a
heart
to
repent
?
Another
saith
,
but
I
hope
my
time
is
not
Object
.
3
past
:
for
the
Lord
hath
given
me
a
tender
heart
.
Hath
he
so
,
it
is
well
,
and
wilt
thou
then
Sol.
harden
it
?
thou
mayest
repent
when
it
is
too
late
,
and
ergo
I
tell
thee
,
that
good
and
holy
desires
are
joyned
with
honest
endeavours
:
neede
makes
the
old
wife
trot
,
as
we
say
;
so
a
soft
heart
will
make
thee
use
all
good
and
honest
meanes
.
Seeing
that
God
strives
with
many
,
and
Vse
.
1
at
last
gives
over
,
goe
thou
home
,
and
blesse
God
that
he
hath
not
dealt
so
with
thee
;
it
is
enough
that
the
Lord
hath
brought
thee
home
to
himselfe
;
many
may
say
with
Paul
,
I
was
a
persecutor
,
I
was
injurious
,
&c.
1
Tim.
1.
14.
but
,
I
received
mercy
;
so
thou
mayest
say
,
the
Lord
knowes
what
a
deale
adoe
he
hath
had
with
me
;
this
heart
was
as
hard
as
the
neather
milstone
,
but
the
Lord
in
some
measure
hath
mollified
it
;
this
heart
was
as
proud
as
the
devill
,
but
blessed
be
Gods
name
,
he
would
let
me
see
it
at
the
last
;
goe
home
and
say
who
am
I
and
what
is
my
Fathers
house
that
the
Lord
hath
brought
me
hither
?
Oh
that
God
should
thus
stoope
to
man
;
the
Lord
hath
stood
and
knockt
thus
many
yeares
,
and
he
might
have
given
over
,
but
blessed
be
his
name
,
I
have
received
mercie
.
I
lived
under
the
meanes
,
but
that
prevailed
not
with
me
:
the
Lord
sent
such
and
such
sicknes
,
but
that
wrought
not
on
me
:
at
the
last
I
went
to
heare
a
Minister
,
and
me
thought
that
Minister
spake
nothing
but
what
he
spake
to
me
:
and
then
the
Lord
set
conscience
on
worke
,
and
that
affrighted
me
.
Looke
to
it
:
the
Lord
will
either
breake
thy
necke
,
or
thy
heart
:
doe
not
thinke
to
goe
to
heaven
by
good
meanings
:
no
,
it
will
cost
thee
somewhat
more
before
thou
come
there
.
Another
time
the
Lord
set
on
me
,
and
then
I
set
on
good
duties
:
I
would
have
Christ
to
justifie
and
sanctifie
me
,
and
blessed
be
his
name
he
was
not
wanting
unto
me
in
any
meanes
;
the
Lord
make
me
thankfull
&c.
I
tell
thee
thou
wilt
be
in
deede
,
and
God
shall
have
all
:
let
the
voluptuous
man
have
his
pleasures
,
&c.
what
is
that
to
thee
so
thou
have
Christ
?
For
the
just
reproofe
of
all
such
as
are
Use
2
yet
in
the
gall
of
bitternesse
and
in
the
bonds
of
iniquitie
;
there
will
come
a
time
when
God
will
strive
with
thee
no
more
;
the
old
man
thinks
he
hath
time
enough
to
repent
in
,
and
the
young
man
thinks
he
need
not
so
much
as
enter
into
a
Parley
with
godlinesse
.
Esau
went
away
when
he
had
eate
and
drunke
,
he
esteemed
not
his
birth-right
;
I
have
heard
some
goe
away
with
this
resolution
,
when
they
are
married
then
they
will
live
thus
and
thus
.
&c.
suffer
me
first
to
goe
bury
my
Father
&c.
Master
Minister
,
you
speake
well
,
I
like
your
counsell
;
but
I
have
a
rich
Unckle
,
and
he
hath
no
childe
,
and
I
am
likely
to
be
his
heire
;
but
he
cannot
abide
a
Puritan
of
all
the
men
in
the
world
,
and
if
I
doe
not
humour
him
I
shall
never
have
a
foot
of
his
Land
;
let
me
bury
him
first
;
when
Father
and
Friends
are
dead
,
then
the
children
must
provide
for
themselves
;
and
then
they
will
seek
after
God
and
repent
;
and
by
this
time
they
grow
old
,
and
though
they
cannot
make
so
good
a
shew
as
others
,
yet
their
hearts
are
as
good
as
the
best
,
but
soft
a
while
;
all
is
not
gold
that
glisters
;
alas
poore
soules
,
they
were
given
over
many
yeares
agoe
;
this
is
also
the
sinne
of
young
men
and
women
for
the
most
part
,
and
this
is
the
great
sinne
of
England
,
the
sinne
of
many
Gentlemen
and
Gentlewomen
;
God
must
pardon
when
they
call
,
and
that
must
not
be
till
they
be
old
,
and
then
in
all
post-haste
send
they
to
and
for
master
Priest
,
and
he
must
bring
God
to
them
,
or
them
to
God
;
but
the
God
of
Heaven
and
earth
cannot
endure
this
mockerie
.
For
terrour
to
all
wicked
and
ungodly
men
;
Vse
3
woe
woe
,
woe
,
that
ever
they
were
borne
that
are
thus
given
over
;
and
of
these
there
are
two
sorts
;
Some
are
insensible
and
some
sensible
.
The
insensible
are
they
who
die
like
stones
as
did
Nabal
;
We
have
many
King
Harry
Protestants
.
Others
are
sensible
,
God
hath
opened
the
eye
of
their
soules
,
and
hath
let
them
read
the
red
letters
of
the
Gospell
;
It
is
a
heavie
thing
for
old
friends
to
part
,
so
Acts
20.
38.
They
grieved
most
in
that
he
said
you
shall
see
my
face
no
more
;
so
when
soule
and
bodie
part
,
it
is
heavie
;
but
when
the
soule
and
God
part
,
it
is
lamentable
;
when
God
takes
his
leave
never
to
be
seene
more
,
then
whether
thou
looke
upward
or
downeward
,
there
is
nothing
but
amazement
,
and
astonishment
.
If
thou
looke
upward
,
there
is
the
anger
of
God
;
if
downeward
,
there
is
the
bottomlesse
pit
;
if
on
the
right
hand
,
thou
shall
see
all
his
mercies
,
which
could
not
allure
thee
;
if
on
the
left
hand
,
all
his
Judgements
which
could
not
terrifie
thee
;
if
before
thee
,
the
black
day
;
if
behind
thee
,
the
Devills
;
this
will
be
fearfull
.
I
remember
a
Storie
of
an
adulterate
woman
,
her
Conscience
pricking
her
,
she
determined
to
repent
,
but
God
in
the
meane
time
did
visit
her
so
sore
that
she
lay
crying
out
,
oh
my
time
my
time
!
Another
time
,
a
covetous
woman
her
House
being
on
fire
,
she
to
save
her
goods
,
left
her
child
in
the
Cradle
;
but
a
neighbour
of
hers
hearing
it
crie
,
tooke
it
away
;
she
afterwards
remembring
her
child
,
ran
about
crying
oh
my
child
,
my
child
,
and
would
not
be
comforted
.
So
when
the
fire
and
indignation
of
the
Lord
breaks
out
,
if
not
now
,
yet
at
the
last
day
it
will
,
then
the
parties
against
whom
it
breaks
,
will
crie
oh
my
soule
,
my
soule
,
what
will
become
of
thee
my
soule
?
It
had
been
better
I
had
never
been
born
;
for
neither
Mercies
,
Judgements
,
nor
the
Word
could
allure
mee
;
oh
woe
is
me
.
Now
the
condition
of
such
is
miserable
in
three
respects
.
First
,
because
if
God
forsake
thee
,
then
all
forsakes
thee
;
when
thou
liest
a
dying
,
thou
sendest
for
the
Minister
,
and
thou
wouldest
faine
have
a
word
of
comfort
from
him
;
but
alas
if
thou
dost
not
receive
comfort
from
Heaven
,
how
can
the
Minister
comfort
thee
?
If
thy
outward
Estate
faile
,
Friends
may
help
;
but
if
they
faile
,
there
is
a
God
in
Heaven
and
he
will
help
;
but
if
He
goe
away
,
then
all
help
is
gone
.
Secondly
,
when
God
goes
,
restraining
grace
goes
;
this
was
Sauls
case
,
and
you
may
observe
that
such
as
have
been
enlightn●d
and
fall
away
,
fall
into
one
of
these
three
sinnes
;
either
into
the
hands
of
the
world
,
and
that
is
their
Master
,
or
else
into
the
sinnes
of
uncleannesse
,
or
into
the
spirit
of
Malice
to
persecute
them
that
are
holy
.
Thirdly
,
if
God
leave
us
,
then
common
protection
leaves
us
;
we
are
left
to
the
clutches
of
all
things
both
in
Heaven
and
earth
;
Ergo
,
your
houses
are
left
unto
you
desolate
.
Matth.
23.
38.
All
the
creatures
are
up
in
armes
against
us
;
the
stiles
we
goe
over
,
look
up
to
Heaven
,
and
say
,
Master
,
shall
we
breake
his
neck
?
the
Horse
we
ride
on
,
says
,
Master
shall
I
throw
him
downe
to
destruction
?
thou
knowest
that
he
hates
thee
and
thine
.
So
the
ayre
we
breath
in
,
and
all
Creatures
,
are
readie
when
the
Lord
gives
the
watchword
to
lay
us
in
the
goale
.
Conscience
will
witnesse
against
us
;
then
fight
Dogg
,
fight
Beare
(
as
we
use
to
say
)
oh
what
will
become
of
such
men
?
I
will
tell
you
,
either
the
world
heales
them
up
;
or
else
some
carnall
companion
saith
,
you
have
been
a
good
neighbour
,
you
have
kept
a
good
house
amongst
us
&c.
tush
,
tush
,
man
,
it
may
prove
a
lye
for
all
this
:
I
but
the
Minister
tells
me
so
;
pish
,
pish
,
as
if
all
were
true
the
Minister
speakes
.
I
but
the
Scripture
sayes
it
;
Is
all
true
that
is
in
the
Scripture
?
the
Lord
have
mercy
upon
us
;
and
thus
like
fooles
they
build
with
untempered
morter
.
Ergo
,
I
exhort
all
such
as
are
yet
in
the
gall
of
bitternesse
,
to
listen
to
what
I
say
.
Redeeme
the
time
,
yeild
to
the
motions
of
The
Authors
Exhortation
.
Gods
Spirit
,
and
blesse
God
for
Mercy
offered
unto
you
in
the
meanes
,
and
if
any
affliction
be
laide
on
you
,
intreat
the
Lord
that
he
will
doe
you
good
by
it
.
If
thy
Conscience
speak
,
or
the
Spirit
worke
,
doe
as
Joseph
did
,
who
got
him
into
a
corner
and
there
wept
his
belly
full
;
so
intreat
the
Lord
that
he
will
breake
the
Heavens
and
come
downe
on
thee
to
thy
comfort
;
put
not
off
till
thou
art
old
.
A
gentleman
will
not
alwayes
waite
at
the
gate
;
neither
say
thou
as
Felix
to
Paul
,
I
will
send
for
thee
at
another
time
,
but
say
with
Samuel
,
speake
Lord
,
for
thy
servant
heareth
.
Meanes
.
Meanes
.
First
,
consider
the
fearfull
condition
of
such
as
are
given
over
;
Suppose
one
should
come
from
Hell
with
the
fire
about
his
eares
,
you
would
aske
what
is
the
newes
;
the
cry
is
,
my
time
,
my
time
.
Oh
my
people
sayes
the
Minister
.
Oh
my
Minister
saies
the
People
.
The
young
man
cries
,
oh
my
time
.
Doe
not
make
a
tush
at
this
,
lest
thou
say
the
word
was
preached
but
I
scorned
it
;
the
Spirit
said
this
is
the
way
,
walke
in
it
;
the
meanes
of
grace
was
sent
unto
me
,
but
I
refused
Mercie
,
and
now
for
ever
I
am
in
Hell
to
be
tormented
.
Secondly
,
consider
the
great
danger
of
putting
off
;
If
thy
will
be
stubborne
to
day
,
it
will
be
worse
to
morrow
.
Thirdly
,
consider
the
time
,
1.
Pet.
4.
3.
It
is
enough
for
the
time
of
our
life
we
have
lived
that
we
have
wrought
the
workes
of
the
Gentiles
,
let
us
live
no
longer
in
sinne
,
it
is
too
much
that
you
have
resisted
the
Gospell
so
much
;
say
then
oh
that
the
Lord
would
break
this
heart
of
mine
.
Fourthly
and
lastly
,
though
God
should
be
calling
and
egging
you
all
the
day
long
;
yet
your
lives
are
but
short
,
and
Ergo
,
crie
out
with
David
,
teach
me
o
Lord
to
numbet
my
dayes
that
I
may
apply
my
heart
unto
wisedome
;
doe
not
say
it
is
too
late
,
as
one
did
once
say
of
Prayer
,
doe
you
thinke
that
I
can
pray
now
,
which
never
prayed
in
all
my
life
?
I
am
sure
it
will
be
too
late
when
God
comes
to
Judgement
;
for
then
the
Devill
will
stand
on
tip
toe
,
and
say
what
dost
thou
now
thinke
to
goe
to
Heaven
?
the
Lord
did
waite
on
thee
untill
he
was
weary
;
but
here
is
a
company
of
Drunkards
,
I
did
but
hold
up
my
finger
,
and
they
presently
followed
me
.
Heaven
came
downe
to
them
,
but
they
would
none
of
it
,
they
could
not
heare
of
that
eare
,
and
would
you
now
goe
to
Heaven
?
Ergo
,
goe
for
now
the
Lord
Jesus
Christs
sake
,
and
when
Mercie
is
offered
,
refuse
it
not
,
but
blesse
God
for
it
.
A
SERMON
FOR
Spirituall
Mortification
.
COLLOSS
.
3.
5.
Mortifie
therefore
your
Members
which
are
upon
the
earth
,
Fornication
,
uncleannesse
,
inordinate
affection
,
evill
concupiscence
,
and
Covetousnesse
which
is
Idolatry
.
THE
Apostle
having
in
the
Chapter
foregoing
shewed
that
the
Colossians
were
buried
together
with
Christ
in
his
death
,
and
that
they
were
also
risen
with
him
,
maketh
two
speciall
uses
thereof
.
First
in
regard
of
the
resurrection
,
if
then
yee
be
risen
with
Christ
,
seek
those
things
that
are
above
;
The
second
is
in
regard
of
their
buriall
with
Christ
,
in
these
words
;
Mortifie
therefore
your
members
,
&c.
There
be
many
men
that
looke
for
participation
in
Christ
,
yet
notwithstanding
wortifie
not
themselves
;
they
would
faine
live
with
Christ
:
yet
are
loth
to
dye
to
sinne
;
but
we
may
say
to
these
men
as
Paul
to
the
Atheist
,
thou
foole
,
that
which
thou
sowest
is
not
quickned
unlesse
it
first
die
:
so
unlesse
the
seed
of
the
word
be
sowen
upon
thy
heart
,
thou
canst
not
be
quickned
unlesse
thou
first
die
.
The
things
to
be
mortified
,
are
described
two
manner
of
waies
;
either
in
generall
,
the
members
;
or
else
in
particular
,
Fornication
,
uncleannesse
,
evill
affections
&c.
or
as
in
the
tenth
verse
,
all
the
fruites
of
the
old
man
.
The
words
containe
in
them
these
three
Parts
.
parts
,
or
truths
.
First
,
He
that
ever
meanes
to
have
Christ
,
must
have
him
with
a
therefore
.
As
if
he
should
say
,
if
you
looke
to
have
benefit
by
the
death
of
Christ
,
looke
to
have
a
therefore
with
it
;
for
no
man
can
have
Christ
without
a
Condition
.
Secondly
,
this
condition
consists
in
mortification
;
we
must
mortifie
our
earthly
members
;
this
is
the
qualification
of
all
those
that
partake
of
the
death
of
Christ
,
even
mortification
.
Thirdly
,
those
that
are
made
partakers
of
the
death
of
Christ
,
are
enabled
thereto
;
so
as
the
Apostle
may
well
put
this
exhortation
unto
them
,
mortifie
therefore
your
members
&c.
He
doth
not
say
civilize
your
members
;
many
there
be
that
civilize
their
earthlie
members
;
as
from
mortifying
to
purifying
of
them
;
they
come
out
of
prophanenesse
and
enter
into
Civility
,
and
a
formall
kind
of
profession
;
but
the
Apostle
saith
mortifie
,
and
not
civilize
your
members
;
doe
not
pare
the
nailes
of
your
corruptions
,
but
cut
them
quite
off
and
give
them
their
deaths
wound
,
that
so
your
sinnes
may
breath
out
their
last
breath
in
you
.
Sin
may
be
civilized
five
waies
.
First
,
when
it
is
laide
asleepe
.
Pharaohs
sinnes
were
asleepe
,
but
not
dead
.
Many
mens
sinnes
are
asleepe
in
them
,
though
they
seeme
to
be
dead
in
them
for
a
time
:
A
man
while
he
is
asleep
is
like
a
dead
man
,
yet
he
is
alive
,
yea
and
his
sinnes
are
alive
in
him
also
;
but
when
temptation
comes
to
awaken
him
out
of
his
sleepe
,
though
before
he
seemed
to
be
patient
and
meeke
,
and
hardly
to
be
provoked
:
yet
let
a
temptation
come
and
rouze
him
,
then
he
will
finde
his
old
wrath
,
anger
and
impatiencie
.
So
likewise
for
a
covetous
man
,
though
he
seeme
to
mortifie
that
sinne
,
yet
it
is
but
asleepe
in
him
;
for
let
a
temptation
come
,
and
he
will
quickely
finde
out
his
covetousnesse
againe
▪
so
that
here
sinne
is
not
mortified
;
but
it
is
with
these
men
as
it
was
with
Sampson
,
all
the
while
he
was
laide
to
sleepe
,
the
coardes
and
fetters
held
him
:
but
when
they
saide
Sampson
,
the
Philistins
are
upon
thee
,
and
awaked
him
out
of
his
sleepe
,
the
Pinne
and
Webbe
was
not
strong
enough
to
hold
him
.
Thus
it
is
with
many
men
,
when
temptations
are
downe
,
and
they
are
not
provoked
,
all
this
while
they
seeme
to
have
their
sinnes
mortified
;
and
thus
the
devill
is
of
a
good
temper
when
he
is
not
stirred
;
so
it
is
with
many
whom
you
would
thinke
to
be
good
Christians
,
while
the
windes
are
downe
,
and
the
stormes
doe
not
beate
:
but
let
them
heare
with
Sampson
that
the
Philistins
are
comming
upon
them
,
that
there
is
such
a
gaine
,
such
a
profitt
and
reputation
to
be
had
in
the
eves
of
the
world
,
then
all
the
Pinnes
and
Webbs
are
broken
,
all
their
resolutions
and
all
the
strong
coards
of
their
former
purposes
are
but
as
fire
and
towe
;
they
breake
them
all
in
peices
:
so
then
they
are
but
asleepe
not
mortified
.
Secondly
,
Sinne
may
be
saide
to
be
civilized
when
it
is
laide
in
a
swound
;
a
man
lying
in
a
swound
,
is
dead
for
a
while
,
and
you
would
thinke
he
could
hardly
be
recovered
;
for
he
can
neither
heare
,
nor
see
,
nor
goe
,
nor
speake
;
and
yet
notwithstanding
he
is
not
dead
;
onely
his
vitall
heate
is
gone
from
his
outward
members
,
unto
the
inward
powers
of
the
heart
.
Even
so
a
mans
sinnes
seeme
to
be
dead
,
when
the
spirit
of
his
lust
is
conveighed
into
a
higher
lust
;
as
for
example
,
Suppose
here
is
one
that
is
a
covetous
worldling
,
this
man
peradventure
is
very
moderate
and
temperate
;
he
is
not
given
to
gaming
,
dicing
,
carding
,
wenching
:
he
is
not
given
to
building
or
glorious
apparell
:
but
what
are
these
sinnes
dead
in
him
?
no
,
but
the
strength
of
them
is
carried
up
into
a
higher
lust
:
for
if
he
should
follow
whoring
or
gaming
&c.
the
lust
of
his
covetousnesse
would
be
curbed
,
and
his
gaine
would
not
come
in
with
such
a
full
Carreere
unto
him
.
Now
all
these
sinnes
forenamed
are
but
attendants
and
slaves
unto
this
one
lust
:
so
many
men
it
may
be
will
give
over
a
thousand
sinnes
,
yea
all
except
this
one
,
yet
all
those
thousand
sinnes
are
not
mortified
:
nay
it
may
be
he
scarcely
thinkes
upon
any
of
them
.
Why
?
because
they
are
taken
up
with
a
higher
lust
.
Even
so
it
is
with
many
civill
formall
professors
:
they
will
come
to
Church
,
misse
never
a
Sermon
that
they
can
come
unto
;
they
will
talke
of
heaven
,
they
will
not
omit
any
holy
communication
,
they
will
reade
the
scriptures
,
pray
in
their
families
,
neglect
no
holy
duties
.
Why
then
what
is
their
sinne
?
It
is
not
the
omitting
of
these
things
,
but
the
carelesse
practise
of
them
in
their
lives
and
conversation
;
for
although
these
sinnes
be
in
a
swound
,
the
strength
of
them
is
gone
up
to
maintaine
a
higher
lust
;
for
suppose
he
went
not
to
Church
,
how
should
he
maintaine
his
profession
?
and
if
he
could
not
now
and
then
speake
of
heaven
,
it
were
impossible
he
should
have
his
depth
of
selfe-deceipt
;
therefore
we
conclude
these
sinnes
are
not
mortified
,
they
onely
are
civilized
.
Thirdly
,
Sinne
may
be
said
to
be
civilized
when
the
sap
of
sinne
is
taken
away
,
and
no
contrary
grace
infused
;
as
for
example
,
Suppose
a
man
give
over
drunkennesse
,
yet
if
this
man
be
not
filled
with
the
Spirit
,
his
drunkennesse
is
not
mortified
,
though
he
live
soberly
afterwards
all
the
dayes
of
his
life
.
Againe
,
suppose
a
man
give
over
his
intemperate
anger
,
he
is
not
touchy
,
nor
cholericke
,
nor
subject
to
passion
;
yet
if
he
have
not
turned
his
anger
against
himselfe
for
every
one
of
his
corruptions
which
breake
out
against
God
,
his
anger
is
not
mortified
.
Suppose
a
man
is
not
given
over
to
worldly
greife
,
but
hath
given
it
over
;
yet
if
his
greife
be
not
turned
another
way
,
as
to
greive
for
his
sinnes
,
his
greife
is
not
mortified
.
Againe
,
suppose
a
man
be
not
set
upon
a
merry
pinne
,
ever
jesting
or
telling
forth
merry
tales
,
but
now
he
hath
given
them
over
;
yet
if
he
have
not
set
his
joyes
on
the
wayes
of
God
,
and
learned
truly
to
be
merrie
in
the
Lord
,
it
is
impossible
we
can
say
his
carnall
mirth
is
mortified
.
For
as
the
schoole-men
say
there
is
nothing
corrupted
till
another
thing
be
produced
:
there
is
no
dissolution
of
wood
untill
it
be
turned
into
ashes
:
so
sinne
is
never
taken
away
nor
utterly
dissolved
,
untill
there
be
contrary
grace
brought
into
the
heart
instead
thereof
;
so
then
unlesse
therebe
contrary
graces
wrought
in
the
heart
,
as
the
contraries
of
all
those
sinnes
foregoing
,
they
are
but
onely
civilized
,
and
not
mortified
.
Fourthly
,
Sinne
may
be
said
to
be
civilized
,
when
it
is
overwharted
by
a
higher
principle
:
as
when
a
man
is
sensible
of
the
wrath
of
God
,
and
hath
the
flashes
of
an
accusing
conscience
flying
daily
into
his
face
,
lying
under
the
guilt
of
many
horrible
sinnes
,
it
is
impossible
for
him
to
goe
on
with
rest
and
quietnesse
in
those
his
unholy
courses
wherein
he
useth
to
walke
;
he
may
forsake
them
for
a
while
,
but
yet
he
cannot
mortifie
them
:
but
as
a
schoole-boy
that
plaies
the
trewant
,
while
he
is
under
the
rodde
,
he
will
confesse
his
fault
,
and
promise
to
doe
so
no
more
,
and
he
verily
thinketh
so
at
that
time
,
and
desires
heartily
so
to
doe
:
but
it
is
a
desire
that
he
is
provoked
unto
for
feare
of
the
rodde
,
and
not
for
love
of
dutie
:
for
when
once
the
rodde
is
gone
,
and
the
smart
over
,
then
he
falls
to
his
owne
old
trewanting
courses
againe
.
So
we
reade
in
the
first
of
Jonah
that
when
the
Marriners
were
in
perill
of
their
lives
,
then
every
one
of
them
could
call
upon
his
God
:
but
when
the
storme
and
danger
was
over
,
they
quickly
left
off
,
and
cared
not
for
calling
on
God
any
longer
.
Fifthly
and
lastly
,
Sinne
may
be
said
to
be
civilized
by
Gods
giving
of
positive
common
grace
,
which
he
gives
unto
wicked
men
,
as
in
Mat.
25.
God
gave
unto
the
unprofitable
servant
a
whole
talent
,
which
is
supposed
to
be
an
hundred
and
sixty
and
odde
pounds
;
so
the
Lord
gives
unto
wicked
men
many
good
graces
,
as
softnesse
of
disposition
,
lovingnesse
or
easie
to
be
intreated
;
and
hereupon
they
come
to
Church
,
heare
the
word
,
and
performe
many
other
Christian
duties
:
yet
all
these
be
but
common
graces
,
which
a
man
may
have
and
yet
his
sinnes
not
mortified
,
and
therefore
the
Apostle
saith
,
Mortifie
your
members
&c.
Whence
observe
,
That
if
we
looke
to
have
any
benefitte
Doct.
by
,
or
interest
in
Christ
,
we
must
mortifie
all
our
sins
,
and
all
our
corruptions
;
As
if
the
Apostle
had
saide
,
make
all
your
earthly
members
to
be
as
a
dead
corpse
:
now
we
know
in
a
dead
corpse
the
eyes
are
there
,
but
they
cannot
see
:
the
feete
are
there
also
,
but
they
want
strength
for
to
goe
:
it
hath
all
the
members
,
but
it
hath
not
life
and
power
to
set
them
on
worke
:
so
though
sinne
be
in
you
still
,
yet
let
it
be
like
a
dead
corpse
wanting
life
,
like
a
dead
Tyrant
that
can
no
longer
rage
:
and
hence
it
is
that
the
Apostle
saith
Let
not
sinne
reigne
in
your
mortall
bodies
:
he
doth
not
say
let
it
not
be
,
but
let
it
not
reigne
.
Sinne
when
it
is
mortified
,
is
like
a
dead
King
that
can
call
no
more
Parliaments
:
but
a
man
may
doe
for
him
what
he
listeth
,
because
his
strength
lieth
in
the
dust
.
If
Christ
be
in
you
saith
the
Apostle
,
the
bodie
is
dead
because
of
sinne
,
but
the
spirit
is
life
for
righteousnesse
sake
.
Rom.
8.
9
,
10.
Againe
,
if
a
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
Christs
;
now
if
Christ
be
in
you
,
the
bodie
is
dead
,
if
you
consider
the
bodie
as
it
hath
relation
unto
sinne
.
Againe
,
if
you
live
after
the
flesh
,
you
shall
die
.
verse
13.
as
if
he
should
have
saide
,
if
your
flesh
be
alive
in
you
,
if
your
pride
live
in
you
,
and
if
your
infidelity
live
in
you
,
if
your
hardnesse
of
heart
live
in
you
,
if
your
wrath
&c.
live
in
you
,
and
if
you
walke
after
these
,
you
shall
surely
die
:
he
meaneth
not
a
temporall
death
;
for
so
they
must
doe
howsoever
they
live
;
but
his
meaning
is
they
shall
die
eternally
;
but
if
you
mortifie
the
deedes
of
the
body
by
the
spirit
,
you
shall
live
;
so
then
it
is
plaine
there
is
no
life
of
Christ
to
be
had
so
long
as
you
retaine
your
sinnes
,
and
therefore
sinne
must
be
mortified
.
First
,
because
Christ
is
a
Saviour
,
and
Reason
.
1
hence
he
is
called
Jesus
Math.
1.
21.
for
he
shall
save
his
people
from
their
sinnes
;
if
therefore
Christ
doe
not
save
thee
from
thy
sinnes
,
and
if
by
the
power
of
Christ
thou
mortifie
not
thy
sinnes
,
and
give
them
a
deadly
blow
,
assure
thy selfe
he
will
never
be
a
Jesus
unto
thee
.
It
is
true
indeede
Christ
dyed
for
sinners
,
but
it
was
not
to
let
them
goe
on
in
sinne
;
and
therefore
if
thou
goe
on
in
sinne
,
it
is
for
thy
damnation
,
and
not
for
thy
salvation
;
for
he
will
first
save
thee
from
thy
sinnes
,
or
else
he
will
never
save
thee
from
hell
:
so
then
consider
if
thy
sinnes
beare
sway
in
thee
;
if
they
doe
,
then
know
thou
art
delivered
up
unto
the
power
of
thy
sinnes
,
and
to
everlasting
darkenesse
.
For
Christ
is
the
true
Physitian
of
the
soule
:
and
you
know
that
a
Physician
doth
not
bring
a
potion
to
put
it
unto
deaths
mouth
to
kill
death
,
and
so
to
save
the
sicke
person
alive
:
no
,
but
he
putteth
it
into
the
sicke
mans
mouth
to
kill
the
ill
humours
that
are
in
his
bodie
,
that
so
he
might
not
fall
into
the
hands
of
death
:
so
Christ
came
not
to
quench
the
flames
of
hell
by
his
spirituall
Physicke
,
but
to
let
his
Physicke
fall
upon
the
heart
and
soule
of
man
to
save
him
from
hell
.
Therefore
unlesse
the
bloud
of
Christ
doe
mortifie
thy
sinnes
,
and
crucifie
thy
lusts
,
there
is
no
hope
ever
to
get
Christ
to
save
thee
from
hell
and
everlasting
damnation
.
This
is
a
true
saying
saith
the
Apostle
and
worthy
to
be
received
,
that
Jesus
Christ
came
into
the
world
to
save
sinners
.
1
Tim.
1.
15.
This
is
a
faithfull
saying
,
and
wicked
men
like
it
well
indeede
:
For
saith
the
drunkard
,
I
am
a
wicked
man
,
yet
Christ
came
to
save
me
.
The
whoremonger
saith
I
am
an
uncleane
person
:
yet
Christ
came
to
save
me
.
The
swearer
will
say
,
Christ
came
to
save
sinners
,
and
therefore
I
hope
he
will
save
me
to
.
No
,
no
:
Christ
came
to
save
sinners
,
that
is
such
as
were
sinners
,
but
now
are
none
:
they
have
and
doe
repent
.
Jesus
Christ
came
to
save
sinners
(
saith
the
Apostle
)
whereof
I
am
cheife
.
I
was
a
blasphemer
,
&
a
persecuter
,
but
now
I
am
not
.
Hence
then
is
the
faithfull
saying
,
Christ
came
to
save
sinners
not
still
sinning
.
No
,
before
,
Paul
was
injurious
,
a
persecuter
,
and
lived
in
ignorance
,
and
unbeleife
:
but
now
the
grace
of
our
Lord
Jesus
Christ
was
wonderfully
abundant
through
faith
and
love
towards
him
:
so
that
the
grace
of
God
hath
appeared
to
draw
men
out
of
blindnesse
and
ignorance
:
therefore
to
say
that
Christ
came
to
save
such
as
live
in
their
sinnes
of
drunkennesse
,
prophanesse
or
uncleanesse
,
is
a
rotten
saying
:
and
this
onely
is
the
faithfull
saying
that
Christ
came
into
the
world
to
save
sinners
in
whom
the
power
of
sinne
is
broken
:
therefore
if
ever
welooke
to
have
benefitte
or
interest
by
Christ
we
must
mortifie
our
earthly
members
.
Secondly
,
because
it
is
impossible
for
2.
Reason
.
sinne
and
grace
to
live
and
subsist
in
one
subject
:
it
is
impossible
that
they
should
ever
stand
together
,
and
be
in
a
man
at
one
and
the
same
time
:
it
cannot
be
that
one
and
the
same
creature
can
have
the
life
of
a
swine
and
the
life
of
a
man
:
for
if
he
have
the
soule
of
a
swine
,
he
cannot
have
the
soule
of
a
man
:
for
they
are
two
contrary
distinct
lives
:
and
where
the
one
is
,
the
other
cannot
be
.
It
is
like
hot
water
and
cold
:
if
it
be
cold
,
it
cannot
be
hot
;
if
it
be
hot
;
it
cannot
be
cold
.
Even
so
,
the
life
of
sinne
,
and
the
life
of
grace
are
two
contraries
:
and
therefore
they
that
walke
in
their
sinnes
,
walke
contrary
to
God
.
Now
the
Lord
saith
,
if
you
walke
contrary
to
me
,
I
will
walke
contrary
unto
you
.
Levit.
26.
and
two
contraries
we
know
cannot
goe
together
.
He
that
walks
in
sinne
,
walks
contrary
unto
God
:
but
he
that
goes
on
in
the
waies
of
grace
,
he
walks
towards
God
.
Now
,
it
is
impossible
to
walke
towards
Dover
and
towards
London
at
one
and
the
same
time
:
for
every
steppe
he
goeth
forward
to
the
one
,
it
carries
him
backward
from
the
other
:
so
then
if
ever
we
will
have
the
life
of
grace
,
we
must
forsake
our
sinnes
;
as
it
was
with
the
house
of
Saul
and
David
,
Sauls
house
grew
weaker
,
and
Davids
stronger
;
so
must
it
be
with
sinne
and
grace
,
as
grace
growes
stronger
,
so
sinne
must
grow
weaker
:
as
grace
goes
up
,
so
sinne
must
goe
downe
;
And
as
Saul
told
David
he
would
not
give
him
Michal
his
daughter
to
wife
,
unlesse
he
brought
unto
him
an
hundred
fore
▪
skinnes
of
the
Philistins
;
Even
so
the
Lord
saith
that
he
will
not
marry
the
Lord
Jesus
Christ
unto
any
soule
,
unlesse
he
bring
the
fore-skinne
of
every
lust
:
he
must
circumcise
the
fore-skinne
of
his
pride
,
of
his
covetousnesse
,
of
his
prophanesse
:
this
must
be
the
offering
and
condition
of
marriage
unto
Christ
;
even
the
circumcision
of
the
heart
,
and
the
mortification
of
all
the
corruptions
.
Thirdly
,
because
else
it
is
impossible
to
Reason
.
3
enter
into
heaven
if
we
mortifie
not
our
sinnes
:
a
man
can
never
be
capable
of
glory
hereafter
,
that
doth
not
mortifie
his
sinnes
here
in
this
life
.
Suppose
a
wicked
man
should
enter
into
heaven
,
it
is
impossible
that
he
should
delight
in
heaven
,
if
he
were
there
.
You
will
thinke
this
a
strange
point
:
but
give
me
leave
to
explaine
it
a
little
;
I
say
that
a
wicked
man
if
he
were
in
heaven
,
he
could
finde
no
delight
there
.
As
for
example
,
take
a
beast
,
for
so
is
every
man
by
his
owne
knowledge
,
in
regard
of
the
life
of
grace
,
as
saith
the
Prophet
Jeremy
,
though
a
man
take
an
Oxe
or
an
Asse
,
and
bring
him
unto
the
Kings
table
,
and
set
before
him
all
the
delicates
which
appertaine
unto
Kings
:
let
him
have
a
dinner
before
him
that
cost
an
hundred
pounds
:
yet
he
had
rather
be
in
the
fields
among
his
fellowes
eating
grasse
:
or
set
a
Crowne
of
gold
upon
a
beasts
head
,
he
will
not
regard
it
,
but
cast
it
off
into
the
mire
:
for
so
long
as
the
beast
is
not
transformed
and
made
capable
of
the
honour
that
is
in
a
man
,
he
cannot
conceive
of
the
pleasures
and
delights
that
doe
belong
unto
man
:
Even
so
let
a
wicked
man
enjoy
all
the
glory
of
heaven
,
and
what
will
he
say
?
We
●ay
perceive
a
little
by
bringing
him
to
the
Word
and
Ordinances
of
God
:
tie
him
to
the
constant
use
of
them
,
to
meditate
on
heaven
,
and
to
walke
circumspectly
and
precisely
in
his
whole
course
of
life
,
and
he
will
say
,
this
is
more
then
needes
:
this
he
thinkes
is
too
precise
,
too
austere
a
life
for
him
,
he
cannot
away
with
such
purity
and
strictnesse
;
but
if
he
thinke
this
so
strange
which
is
nothing
in
comparison
,
and
is
but
a
shadow
or
poore
resemblance
of
the
holinesse
and
purity
that
shall
be
;
what
thinke
you
would
he
doe
if
he
were
in
heaven
where
there
is
nothing
but
continuall
praysing
and
glorifying
of
God
for
evermore
,
where
there
shall
not
be
so
much
as
one
earthly
thought
or
word
pertaining
to
the
world
or
the
affaires
of
this
life
,
but
a
continuall
sounding
forth
of
the
prayses
of
God
?
there
is
nothing
but
grace
and
speaking
of
heaven
,
all
their
words
are
heavenly
,
their
joyes
are
heavenly
,
and
their
whole
delight
is
nothing
but
sounding
forth
uncessant
Halleluiahs
unto
God
for
evermore
.
Now
if
a
wicked
man
were
there
,
what
would
he
say
?
surely
he
would
say
they
are
all
Puritans
,
and
would
never
endure
it
.
Alas
in
this
life
there
is
but
a
little
praying
,
a
little
grace
,
a
little
holinesse
,
in
comparison
of
that
which
shall
be
.
Here
we
doe
but
as
it
were
peepe
into
heaven
:
now
then
if
this
be
so
tedious
that
wicked
men
cannot
endure
it
,
how
will
they
like
to
be
in
a
place
where
there
is
perfection
of
all
graces
,
where
there
shall
be
nothing
but
praysing
God
for
ever
and
ever
?
Sure
as
I
am
the
devill
was
once
in
heaven
,
and
he
cast
himselfe
out
from
thence
:
God
did
not
though
he
did
deserve
it
,
and
God
would
have
done
it
,
had
he
not
beene
gone
,
as
saith
the
Apostle
Jude
verse
6.
They
left
their
first
habitation
;
the
originall
saith
,
they
flung
it
from
them
,
that
is
as
soone
as
they
had
sinned
against
God
,
and
changed
their
natures
,
away
they
went
,
heaven
was
no
place
for
them
,
they
thrust
themselves
out
,
and
could
not
endure
to
stay
there
any
longer
▪
for
having
changed
their
natures
,
they
changed
their
delights
,
and
therefore
to
prayse
and
yeeld
glory
unto
God
,
was
death
unto
them
,
they
being
now
corrupted
through
sinne
,
and
of
an
impure
nature
,
heaven
became
a
hell
unto
them
.
Is
any
▪
man
weary
of
grace
and
holinesse
?
wearie
of
well
doing
?
wearie
of
praying
and
of
hearing
the
word
preached
?
Is
any
man
wearie
of
good
duties
?
of
the
worshippe
and
service
of
God
?
Let
him
know
then
that
he
can
never
endure
the
Kingdome
of
Heaven
;
for
if
he
be
weary
of
a
little
,
what
will
he
doe
when
he
shall
come
into
a
place
where
there
shall
be
nothing
but
continuall
praysing
of
God
?
Is
it
so
that
sinne
must
be
mortified
if
ever
Vse
1
we
meane
to
partake
of
Christ
?
then
this
condemnes
all
those
that
goe
on
in
their
old
courses
,
in
deadnesse
and
in
security
,
in
ignorance
&c.
taking
hand
over
head
vaine
hopes
for
true
,
feeding
themselves
with
perswasions
of
salvation
.
But
the
Apostle
tells
us
that
the
foundation
of
God
standeth
sure
,
The
Lord
knoweth
who
are
his
,
and
let
every
one
that
nameth
the
name
of
Christ
depart
from
iniquity
.
A
wicked
man
cannot
name
the
name
of
Christ
till
he
depart
from
iniquity
▪
much
lesse
can
he
looke
for
salvation
,
because
he
cannot
be
saved
without
Christ
:
nay
he
cannot
be
saved
by
Christ
unlesse
he
depart
from
iniquity
.
You
say
you
hope
to
be
saved
;
it
is
well
;
but
God
knoweth
who
are
his
:
God
goeth
by
his
owne
rule
;
the
foundation
of
God
standeth
sure
.
But
who
then
are
his
?
onely
those
that
name
the
name
of
Christ
,
and
depart
from
iniquitie
;
those
onely
will
he
save
,
and
none
other
:
he
will
be
no
baud
to
thy
sinnes
or
lusts
,
and
wicked
courses
;
for
saith
the
Apostle
,
If
any
man
be
in
Christ
,
let
him
be
a
new
creature
;
as
if
the
Apostle
in
more
words
had
said
:
If
any
man
hope
he
is
a
Chri●●●an
,
let
him
see
that
he
is
a
new
creature
;
for
there
is
no
expectation
of
being
in
Christ
,
unlesse
he
be
a
new
creature
.
All
old
things
are
passed
away
,
and
behold
all
things
are
become
new
;
if
thou
be
in
Christ
,
all
thy
old
praying
is
gone
,
all
thy
old
hearing
is
gone
,
all
thy
old
receiving
of
the
Sacrament
is
passed
away
,
and
all
things
are
become
new
with
thee
;
thou
must
heare
a
new
,
pray
a
new
,
receive
a
new
,
beleeve
a
new
,
thou
must
live
after
a
new
sort
;
for
all
old
things
are
passed
away
.
Instruction
to
teach
us
that
it
is
not
enough
Vse
2
for
us
to
let
our
sinnes
dye
in
us
,
but
we
must
kill
them
;
the
Apostle
doth
not
say
let
your
earthly
members
die
of
themselves
;
but
,
mortifie
them
;
many
there
be
that
let
their
sinnes
die
in
them
;
as
for
example
when
one
is
an
infant
,
the
sinnes
of
his
Infancie
naturally
fall
from
him
,
when
he
is
a
child
of
more
capacity
;
and
when
he
is
a
youth
,
the
sinnes
of
his
childhood
naturally
drop
away
from
him
;
so
when
he
is
a
man
,
his
youthfull
sinnes
fall
from
him
▪
and
when
he
is
old
and
dieth
,
all
his
sinnes
naturally
drop
from
him
:
But
he
must
not
let
sinne
die
in
him
,
but
he
must
kill
it
.
Austin
saith
,
if
thou
kill
not
sinne
till
it
dyeth
▪
of
it selfe
,
sinne
hath
killed
thee
,
and
not
thou
thy
sinne
.
It
is
with
sinne
as
with
a
beast
;
if
an
Oxe
fall
into
a
pit
and
die
of
it selfe
,
it
is
good
for
nothing
(
the
hide
onely
excepted
;
)
but
if
it
be
killed
,
it
is
good
meate
,
and
becommeth
profitable
unto
the
owner
;
even
so
if
sinne
die
of
its
owne
accord
,
it
will
doe
thee
no
good
,
it
is
worth
nothing
,
it
may
lessen
thy
condemnation
somewhat
;
but
if
thou
kill
it
,
then
it
will
be
profitable
unto
thee
.
In
the
fourth
Chapter
of
Jeremy
,
we
have
a
similitude
taken
from
an
Husbandman
,
where
the
Lord
saith
plough
up
the
fallow
ground
of
your
hearts
,
and
sow
not
among
thornes
.
Now
,
will
a
Husbandman
say
there
are
abundance
of
thornes
and
bushes
in
my
ground
,
but
I
will
let
them
alone
till
they
die
of
themselves
,
sure
I
am
that
they
will
one
day
die
?
no
,
no
;
the
Prophet
gives
other
counsell
,
plough
up
saith
he
the
fallow
grounds
and
sow
not
among
thornes
;
if
thou
dost
not
,
they
will
grow
up
to
that
height
and
ranknesse
that
they
will
spoile
the
whole
harvest
.
Even
so
if
thou
kill
not
thy
sinnes
,
but
suffer
them
to
die
of
themselves
,
they
will
spoile
all
thy
spirituall
harvest
,
and
quite
banish
thee
out
of
Heaven
for
evermore
.
The
third
use
may
manifest
unto
us
that
Vse
3
the
worke
of
our
Redemption
is
no
easie
worke
,
as
many
men
in
the
world
thinke
it
to
be
.
The
Apostle
saith
mortifie
your
members
;
now
can
a
man
stab
his
owne
arme
through
with
ease
?
can
he
cut
off
his
Legg
or
any
other
member
without
feeling
any
great
paine
?
no
more
can
a
man
kill
his
sinnes
and
mortifie
his
lusts
with
ease
;
it
is
called
mortification
to
shew
that
there
is
a
great
deale
of
miserie
and
paine
in
it
.
The
Apostle
saith
that
those
that
are
Christians
,
have
crucified
the
flesh
&c.
Gal.
5.
24.
and
therefore
Repentance
is
set
out
unto
us
by
crucifying
,
which
is
the
hardest
of
all
kinds
of
mortifying
.
Can
a
man
set
his
flesh
upon
the
Tenter
,
peirce
his
hands
and
feet
with
nailes
,
laying
his
whole
weight
upon
the
Tenter
,
and
yet
feele
no
paine
?
Cicero
a
wise
Heathen
saith
,
that
crucifying
was
a
torment
that
cruelty
it selfe
had
invented
to
put
a
man
to
death
,
it
being
the
soarest
kind
of
death
that
could
be
devised
.
And
the
Apostle
to
set
forth
Repentance
what
it
is
,
shews
it
by
crucifying
.
It
is
an
easie
matter
to
cut
off
the
outward
act
of
sinne
,
as
of
swearing
or
drunkennesse
&c.
this
is
an
easie
matter
;
but
to
crucifie
a
mans
lusts
and
to
mortifie
daily
the
body
of
death
▪
which
he
be●reth
about
him
;
this
is
a
hard
thing
indeed
.
A
Father
saith
it
is
the
hardest
Text
in
all
the
Bible
,
and
the
hardest
dutie
in
all
Christianitie
that
we
can
goe
about
;
they
that
doe
it●
,
an
doe
all
things
;
and
therefore
let
a
man
resolve
with
himselfe
that
unlesse
he
attaine
unto
this
,
there
is
no
Christ
for
him
.
How
shall
we
saith
the
Apostle
that
are
dead
to
sinne
,
live
any
longer
therein
?
Rom.
6.
2.
The
Apostle
makes
it
a
Paradox
,
and
wonders
that
men
should
be
so
unreasonable
as
to
thinke
that
they
are
crucified
with
Christ
,
and
yet
live
in
their
sinnes
;
Is
it
possible
that
you
can
be
dead
with
Christ
and
yet
live
in
your
sinnes
▪
no
,
no
,
it
cannot
be
.
But
some
may
object
and
say
,
what
Object
.
doth
the
Apostle
meane
to
exhort
the
Colossians
unto
Mortification
?
were
they
not
alreadie
mortified
?
did
he
not
say
a
little
before
that
they
were
crucified
and
buried
together
with
Christ
?
Yes
it
is
true
;
but
they
that
have
mortified
Sol.
their
earthly
members
,
must
goe
on
and
persevere
in
this
mortification
,
and
that
for
three
Reasons
;
First
,
because
the
very
same
sinne
that
hath
been
killed
,
will
live
againe
unlesse
it
be
continually
mortified
;
for
sinne
is
strong-hearted
;
it
is
not
every
blow
that
will
kill
sinne
stone-dead
;
no
,
no
we
may
say
of
sinne
as
some
say
of
Catts
,
they
have
nine
lives
;
kill
sinne
once
and
it
will
revive
againe
;
kill
it
the
second
time
and
it
will
yet
live
;
kill
it
the
third
time
,
it
will
yet
have
life
;
unlesse
it
be
continually
mortified
,
it
will
never
be
starke
dead
;
and
therefore
the
work●
must
be
continued
,
as
Christ
said
of
his
Disciples
,
if
you
continue
in
my
word
,
then
are
you
my
Disciples
indeed
:
So
if
we
goe
on
,
in
mortification
,
then
verily
are
we
Christs
Disciples
.
Secondly
,
suppose
the
sinne
mortified
doe
not
rise
againe
;
yet
if
we
goe
not
on
in
the
way
of
mortification
,
there
will
arise
another
sinne
in
the
roome
of
it
.
Sinne
is
like
the
Monster
Hydra
;
cut
off
one
head
,
and
many
will
rise
up
in
its
roome
;
Even
so
it
is
in
the
bodie
of
sinne
;
therefore
thou
must
dayly
mortifie
it
,
or
else
it
will
grow
again
.
There
is
a
History
that
speaks
of
a
Fig-tree
that
grew
in
a
stone
wall
,
and
all
meanes
was
used
to
kill
it
;
they
cut
off
the
branches
and
it
grew
againe
;
they
cut
downe
the
bodie
and
it
grew
againe
;
they
cut
it
up
by
the
root
and
still
it
lived
,
and
grew
,
untill
they
pulled
downe
the
stone
wall
.
Even
so
it
is
with
sinne
;
lopp
off
the
branches
,
it
lives
;
cut
downe
the
body
,
it
will
not
die
:
digg
up
the
rootes
,
and
it
will
still
revive
,
and
will
never
leave
growing
untill
God
pull
downe
the
stone
wall
of
this
our
earthly
Tabernacle
,
and
lay
it
in
the
dust
,
and
therefore
we
must
still
be
mortifying
of
it
.
Thirdly
,
because
as
we
mortifie
,
so
we
mortifie
but
in
part
;
as
saith
the
Apostle
in
another
case
,
we
know
but
in
part
&c.
so
may
we
say
of
this
dutie
,
we
mortifie
but
in
part
;
as
we
say
of
a
man
breathing
out
his
last
breath
,
he
is
adying
,
but
not
quite
dead
;
so
we
may
say
of
sinne
,
though
it
lie
sprawling
upon
the
ground
,
yet
it
is
not
dead
,
the
last
gaspe
is
not
past
.
Nay
,
it
may
be
sinne
is
more
striving
in
the
heart
of
a
child
of
God
converted
,
then
it
was
before
conversion
.
As
an
Oxe
or
an
Asse
when
they
have
their
deaths
blow
,
will
lash
and
struggle
more
then
,
then
they
did
in
all
their
life
time
before
;
but
this
is
nothing
but
the
panges
of
death
,
being
giving
up
their
last
breath
.
Hence
it
is
that
the
Apostle
saith
,
that
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
.
Gal.
5.
So
that
they
could
not
doe
what
they
would
verse
17.
as
if
he
should
say
sinne
is
so
mortified
that
it
hath
his
deaths
wound
in
thee
;
else
thou
canst
not
be
the
child
of
God
;
yea
such
a
deaths
wound
as
it
cannot
possible
recover
againe
.
If
a
man
that
hath
received
his
de●ths
wound
,
should
send
for
all
the
Phisitians
in
the
world
,
and
take
all
the
Physick
he
could
,
and
use
all
the
meanes
under
Heaven
,
yet
they
can
never
recover
him
:
So
when
a
man
is
converted
unto
God
,
as
soone
as
ever
the
worke
is
wrought
in
him
,
sinne
hath
his
deaths
blow
;
and
although
the
Devill
come
as
Physitian
with
all
the
Cordialls
,
Julips
and
Balmes
under
Heaven
,
and
use
all
the
shifts
and
devises
in
the
world
,
yet
he
shall
never
be
able
to
recover
it
againe
;
all
will
not
doe
,
why
?
because
it
hath
received
its
deaths
blow
;
it
may
be
with
his
industrie
and
cost
he
may
make
the
face
of
sinne
looke
fresh
and
faire
for
a
time
,
but
it
hath
it
deaths
wound
and
it
will
downe
at
the
last
.
Now
that
we
may
know
whether
we
Marks
.
have
mortified
our
sinnes
or
no
,
let
us
observe
these
markes
following
.
First
,
they
that
have
mortifyed
their
sinnes
,
live
in
the
contrary
graces
.
Hence
it
is
that
the
Psalmist
saith
,
that
they
worke
no
iniquitie
,
but
walke
in
thy
pathes
,
Psal.
119.
3.
First
,
they
crucifie
all
their
sinnes
,
they
doe
no
iniquitie
;
Secondly
as
they
doe
no
iniquitie
,
so
they
take
up
all
the
waies
of
God
,
contrarie
to
that
iniquitie
as
they
give
up
all
the
waies
of
sinne
,
so
they
take
up
all
the
waies
of
Grace
;
they
walke
in
all
Gods
waies
.
So
that
here
is
the
question
,
if
a
man
giving
over
his
Note
.
sinnes
,
doe
take
up
all
the
graces
contrarie
to
those
sinnes
.
This
is
a
rule
in
Divinity
that
Grace
takes
not
away
nature
,
that
is
,
Grace
comes
not
to
take
away
a
mans
affections
,
but
to
take
them
up
.
Suppose
a
man
be
subject
unto
anger
,
when
he
is
a
little
moved
,
Grace
comes
not
to
take
away
his
anger
,
but
to
take
it
up
from
a
worldly
thing
,
and
to
set
it
against
sinne
which
is
truly
evill
,
that
so
he
may
be
angrie
and
not
sinne
.
Grace
comes
to
qualifie
his
anger
,
and
to
take
it
from
the
waies
of
sinne
,
and
to
set
it
upon
Gods
wayes
.
Againe
,
a
man
is
subject
to
be
merry
;
Grace
comes
to
temper
him
,
not
to
take
away
his
mirth
,
but
to
set
it
upon
a
right
object
,
as
to
delight
in
God
,
to
be
merrie
in
Christ
,
to
rejoice
in
his
Word
and
Ordinances
,
in
his
children
,
and
in
all
the
waies
of
grace
.
Another
is
given
to
impatiency
;
Grace
comes
not
to
take
away
his
impatiencie
,
but
to
set
his
impatience
against
his
sinnes
;
so
that
when
he
sees
his
sinnes
,
he
shall
not
be
able
to
endure
them
,
but
his
soule
will
groane
for
them
,
and
his
heart
will
rise
against
them
.
Another
is
given
to
revenge
▪
now
Grace
comes
and
takes
him
away
from
being
revenged
on
his
neighbour
,
to
be
revenged
on
his
sinnes
;
so
that
with
the
Apostle
we
may
call
revenge
a
peice
of
Repentance
;
therefore
this
is
a
true
triall
whether
our
sinnes
be
mortified
,
if
our
affections
be
taken
away
from
the
waies
of
sinne
,
and
fast
set
upon
the
waies
of
Grace
and
godlinesse
.
Secondly
,
if
a
man
be
mortifyed
indeed
and
in
truth
,
then
he
is
dead
unto
every
sinne
;
if
a
man
be
killed
,
he
is
dead
in
every
member
;
so
if
a
man
be
dead
to
sinne
,
no
sinne
can
ever
raigne
in
him
;
not
one
lust
nor
bosome
sinne
,
no
not
the
sinne
of
his
trade
,
no
corruption
though
never
so
deare
,
though
it
be
the
sinne
of
his
right
hand
,
or
right
eye
,
yet
it
can
never
have
dominion
over
him
,
if
he
be
dead
to
sinne
;
therefore
if
a
man
live
in
any
one
sinne
or
sweet
lust
whatsoever
,
he
is
a
dead
man
and
hath
not
one
jot
of
Grace
;
if
there
be
but
one
knowne
iniquitie
in
a
man
,
that
he
lives
and
dies
in
without
Repentance
,
that
one
iniquitie
shall
kill
him
to
the
pit
of
Hell
▪
Ezech.
28.
The
Schoolemen
say
that
if
a
Sow
doe
but
wallow
in
one
mirie
or
dirtie
hole
,
she
is
fil●hie
;
so
if
a
soule
wallow
but
in
one
sinne
,
it
is
abhominable
.
If
a
man
stab
himselfe
but
with
one
knife
so
that
he
die
,
he
is
as
truly
killed
as
was
Julius
Caesar
who
stabbed
himselfe
with
three
and
twenty
knives
.
So
if
a
man
should
be
free
from
an
hundred
diseases
,
and
should
die
of
one
,
what
would
it
benefit
him
to
be
free
from
the
rest
in
respect
of
his
life
?
surely
nothing
at
all
.
That
man
that
hath
his
pride
,
his
Covetousnesse
,
his
usurie
,
hatred
,
malice
,
deriding
of
Gods
people
,
all
these
being
dead
in
him
;
yet
if
selfe-love
and
security
&c.
be
not
dead
in
him
,
these
argue
his
case
to
be
nought
;
he
is
not
yet
qualified
for
Christ
;
for
there
is
no
mortification
at
all
in
him
.
There
be
many
sweet
meanes
to
allure
us
unto
mortification
,
but
time
will
not
permit
us
to
speake
of
them
;
but
▪
this
let
every
man
take
notice
of
,
that
so
long
as
he
liveth
in
sinne
,
he
is
altogether
uncapable
of
Christ
.
The
Apostle
saith
,
we
know
that
the
Law
is
not
given
unto
a
righteous
man
,
but
for
the
lawlesse
and
disobedient
,
for
the
ungodly
and
for
sinners
,
for
the
unholy
and
prophane
,
and
whatsoever
is
contrarie
to
wholesome
Doctrine
;
the
Law
is
for
such
men
:
But
the
first
Doctrine
of
the
Gospell
of
Christ
,
is
,
Repent
of
thy
sinnes
,
deny
thine
owne
wayes
,
take
up
Christs
Crosse
,
and
follow
the
Lambe
wheresoever
he
goes
.
Here
the
Kingdome
of
Heaven
is
laid
open
to
all
the
world
;
Let
mens
miseries
be
what
they
can
be
,
and
although
their
sinnes
be
never
so
great
,
Christ
commeth
to
redeeme
them
;
yea
though
they
have
a
whole
Hell
of
sinne
in
them
,
yet
if
they
have
a
heart
to
entertaine
Christ
,
his
Grace
is
so
rich
and
al
sufficient
,
that
it
will
save
every
man
that
entertaineth
him
.
There
is
a
Proclamation
openly
made
in
the
Market
place
,
Hoe
every
one
that
thirsteth
,
come
unto
the
waters
,
Esay
55.
3.
As
if
he
should
say
,
Hoe
,
every
one
that
hath
a
minde
to
Christ
,
come
and
have
him
;
every
one
that
hungers
and
thirsteth
after
Christ
,
let
his
sinnes
be
never
so
great
,
and
the
number
never
so
many
,
here
is
hue
and
cry
after
him
;
Come
unto
the
waters
;
He
saith
not
come
unto
the
water
,
but
,
waters
;
not
a
little
low
brooke
or
streame
,
which
is
not
able
to
wash
away
all
his
sinnes
,
but
there
is
an
Ocean
of
waters
indefinitely
;
waters
in
the
plurall
number
,
declaring
the
fulnesse
and
sufficiencie
to
cleanse
the
most
leprous
soule
,
be
he
never
so
much
stained
with
corruption
.
It
is
said
by
the
Prophet
Obadiah
,
that
the
Lord
will
send
unto
his
People
Saviours
,
verse
21.
not
in
the
singular
number
,
but
Saviours
in
the
plurall
number
;
not
that
there
were
moe
Christs
then
one
;
but
to
manifest
the
fulnesse
of
Christ
,
he
is
a
rich
Christ
,
full
of
Salvation
for
all
them
that
come
unto
him
;
Therefore
if
there
be
any
man
that
mournes
and
laments
for
his
sinnes
,
let
him
come
;
If
there
be
any
poore
soule
that
is
loaded
with
the
weight
of
his
iniquities
,
let
him
come
unto
Christ
and
welcome
;
for
there
is
a
Fountaine
laide
open
for
Judah
and
Jerusalem
to
wash
in
:
but
let
him
know
upon
what
termes
he
must
come
,
if
ever
he
meane
to
have
Salvation
by
Christ
;
observe
the
strict
Conditions
,
and
walke
by
the
strait
rule
of
Christ
:
he
must
resolve
with
himselfe
come
what
will
come
,
to
stand
or
to
fall
with
Christ
;
delivering
up
all
his
lusts
and
corruptions
at
his
Command
,
whensoever
he
calls
for
them
;
he
must
not
part
stakes
with
Christ
to
delude
him
;
but
he
must
be
true
and
faithfull
unto
him
;
he
must
wholy
deny
himselfe
,
and
lie
downe
before
Christ
to
let
Christ
doe
what
he
will
with
him
,
and
these
onely
are
the
termes
he
must
expect
Heaven
upon
;
and
thus
doing
,
he
may
have
Salvation
according
to
the
desire
of
his
soule
.
FINIS
.