THE
COMBATE
BETWEEN
THE
FLESH
and
SPIRIT
.
AS
ALSO
The
wofull
with-drawing
of
the
Spirit
of
God
,
with
the
Causes
thereof
:
And
walking
in
,
and
after
the
Spirit
,
together
with
the
blessednesse
thereof
.
Being
the
summe
and
substance
of
XXVII
.
SERMONS
:
Preached
a
little
before
his
death
,
by
that
faithfull
servant
of
CHRIST
,
Mr.
CHRISTOPHER
LOVE
,
Late
Minister
of
the
Gospel
at
Lawrence
Jury
LONDON
.
To
which
is
added
The
CHRISTIANS
DIRECTORY
Tending
to
direct
him
in
the
various
conditions
that
God
may
cast
him
into
.
In
XV.
Sermons
.
Ephes.
4.30
.
Grieve
not
the
holy
Spirit
of
God
,
whereby
ye
are
sealed
unto
the
day
of
redemption
.
Res
delicatula
est
Spiritu
Dei
,
ità
nos
tractat
sicut
tractatur
.
Tertull.
London
,
Printed
by
T
R.
&
E.
M.
for
John
Rothwell
,
at
the
Fountain
and
Bear
in
Goldsmiths-row
,
in
Cheapside
.
1654.
To
the
RIGHT
WORSHIPFUL
,
My
Worthy
Friends
,
Mr.
EDWARD
BRADSHAW
,
Major
of
the
City
of
CHESTER
:
AND
Mrs.
MARY
BRADSHAW
his
wife
.
Right
Worshipful
and
Honoured
Friends
,
I
Shall
crave
your
favour
,
to
give
you
a
short
account
why
I
put
this
Treatise
into
your
hands
in
this
publick
way
.
It
is
not
that
the
works
of
this
worthy
Authour
need
any
Patrociny
,
the
gratefull
acceptation
which
many
of
his
books
already
published
,
have
found
with
sober
and
experienced
Christians
;
bears
abundant
testimony
to
the
profitablenesse
and
usefulnesse
of
his
labours
,
and
that
his
precious
name
,
shall
be
had
in
everlasting
remembrance
,
and
is
still
unto
those
that
feare
the
Lord
,
a
sweet
and
precious
oyntment
:
But
indeed
,
the
reason
of
this
Dedication
(
besides
the
publick
expression
of
my
respects
to
you
both
)
is
the
consideration
of
that
special
interest
you
both
have
to
any
thing
of
Master
Loves
.
Your
interest
,
Sir
,
is
undoubted
to
this
Treatise
,
as
having
married
his
widow
,
whereby
God
hath
made
the
solitary
to
dwell
,
and
rest
in
the
house
of
her
husband
,
and
hath
caused
a
mournful
widow
to
forget
her
sorrows
.
And
your
right
(
deare
Mistresse
Bradshaw
)
is
very
great
to
the
works
of
this
worthy
man
,
as
having
had
the
honour
for
several
yeeres
to
be
the
wife
of
this
eminent
servant
and
Ambassadour
of
Iesus
Christ
.
And
my
hope
is
,
that
as
your
coming
together
in
this
dear
relation
,
was
the
answer
of
many
prayers
:
so
you
will
in
the
strength
of
prayers
,
still
comfortably
live
together
,
1
Pet.
3.7
.
as
heirs
of
the
grace
of
life
.
To
help
you
forward
in
the
wayes
and
practices
of
real
godlinesse
,
I
commend
unto
your
most
serious
perusal
this
,
and
other
useful
and
practical
Treatises
of
this
reverend
Authour
;
which
though
it
cannot
be
expected
,
that
they
should
come
forth
with
that
exactness
and
accomplishment
as
they
would
have
done
,
had
the
Authour
lived
to
publish
them
himself
;
yet
I
do
assure
you
,
that
these
Sermons
have
been
diligently
compared
with
his
own
papers
,
and
notes
taken
from
his
own
mouth
,
by
the
pen
of
a
ready
and
intelligent
writer
.
The
world
,
●
confesse
,
is
now
filled
,
even
to
satiety
,
and
surfet
with
unprofitable
Pamphlets
,
2
Tim.
2.13
.
whereby
many
foolish
questions
and
disputes
have
arisen
,
which
do
ingender
strifes
;
2
Tim.
2.16
.
&
many
opinions
have
been
vented
which
do
increase
unto
more
ungodlinesse
;
but
this
book
now
presented
unto
you
,
is
plaine
,
practical
,
and
spiritual
,
and
will
,
I
hope
,
be
of
great
use
unto
Christians
,
to
help
them
to
a
right
understanding
of
their
spiritual
estate
.
These
Sermons
(
as
the
date
of
them
will
shew
)
were
preached
by
Mr.
LOVE
,
but
a
few
moneths
before
his
imprisonment
and
death
:
his
gracious
heart
it
seemes
,
being
to
the
last
,
much
upon
that
great
work
,
of
advancing
the
power
of
Godlinesse
in
the
souls
of
his
hearers
;
and
therefore
,
I
hope
will
be
the
more
acceptable
,
as
being
some
of
the
last
and
ripest
fruit
of
his
growing
and
improving
Ministery
.
These
are
the
Sermons
which
he
gave
his
consent
should
be
published
,
and
besides
all
these
considerations
,
they
are
the
rather
printed
,
because
so
long
expected
,
and
earnestly
desired
by
many
,
whose
souls
have
cause
to
blesse
God
for
Mr.
LOVE'S
faithful
Ministery
,
to
all
eternity
.
Here
you
will
meet
with
antidotes
against
that
cursed
opinion
,
which
under
pretence
of
advancing
the
Spirit
,
undervalueth
both
the
Scripture
and
Ordinances
of
Christ
,
fathering
their
most
blasphemous
,
and
Atheistical
Tenets
upon
the
holy
Spirit
of
truth
,
God
blessed
for
ever
.
Here
you
will
finde
what
a
woful
thing
it
is
,
when
Gods
Spirit
withdrawes
his
presence
and
influence
from
the
Ordinances
;
Oh
that
Professors
may
be
hereby
warned
not
to
grieve
the
Spirit
,
nor
quench
the
Spirit
,
lest
he
withdraw
from
the
soul
,
and
so
leave
it
without
life
,
grace
,
and
comfort
.
Here
you
may
also
learne
,
how
precious
and
powerfull
the
influence
of
the
holy
Ghost
is
,
when
he
is
pleased
by
his
presence
to
make
Ordinances
effectual
;
Cant.
4.16
.
let
this
therefore
be
your
prayer
,
Awake
O
north-winde
,
and
come
thou
south
,
blow
upon
my
garden
,
that
the
spices
thereof
may
flow
out
:
let
my
beloved
come
into
his
garden
,
and
eat
his
pleasant
fruits
.
Here
you
will
finde
comfortable
directions
to
walk
in
the
Spirit
,
●nd
how
to
follow
the
guidance
of
the
holy
Ghost
,
who
is
able
to
lead
you
into
all
truth
.
Lastly
,
here
you
will
see
notably
described
that
contrariety
which
is
between
Flesh
and
Spirit
.
Every
Christians
heart
(
like
Rebecca's
womb
)
having
two
contrary
parties
strugling
in
it
;
but
our
comfort
is
,
The
elder
shall
serve
the
younger
;
corruption
like
the
house
of
Saul
,
shall
by
degrees
grow
weaker
;
and
grace
like
that
of
David's
,
stronger
and
stronger
.
I
will
conclude
with
hearty
prayers
to
God
for
you
both
,
that
by
the
consciencious
reading
of
this
book
,
you
may
gain
much
soul-advantage
,
and
be
built
up
in
your
most
holy
faith
;
and
live
many
happy
dayes
together
,
walking
in
the
fear
of
the
Lord
,
and
in
the
comfort
of
the
holy
Ghost
.
Act.
9.31
.
This
is
the
unfeigned
desire
of
Your
affectionate
Friend
and
servant
in
the
Lord
,
William
Taylor
.
London
,
Jan.
25.
1653.
To
THE
Reader
.
THe
Reverend
Author
of
this
ensuing
Treatise
(
our
worthy
good
friend
)
committed
unto
us
the
care
of
such
his
Works
,
as
might
be
judged
fit
for
publick
use
.
And
although
our
occasions
have
not
allowed
us
leasure
to
peruse
the
several
pieces
which
have
been
already
published
(
upon
the
perusal
of
some
of
our
Brethren
)
yet
with
humble
thankfulnesse
unto
God
,
we
heartily
rejoyce
in
that
acceptance
with
successe
,
which
they
have
found
in
the
hearts
of
sober
savoury
Christians
.
This
Treatise
(
which
was
the
matter
of
some
of
his
last
Sermons
)
had
more
of
the
Authors
heart
and
approbation
(
as
he
testified
unto
two
of
us
,
not
many
days
before
his
death
)
then
any
other
of
his
Works
.
And
truly
,
the
effects
of
this
discourse
(
the
happie
issue
of
his
spiritual
combate
)
were
admirably
evident
upon
his
own
heart
,
in
the
sparkling
influences
of
Gods
holy
Spirit
,
whereby
he
was
extraordinarily
elevated
above
all
sublunary
comforts
,
or
crosses
;
loves
,
or
sorrows
;
hopes
,
or
feares
,
when
his
known
death
drew
very
nigh
:
for
though
he
was
a
man
very
full
of
affections
,
and
of
singular
tendernesse
towards
his
dearly-beloved
wife
and
children
:
yet
he
had
not
onely
conquered
such
sinful
distempers
,
as
too
frequently
prevaile
wofully
amongst
common
Professors
of
Religion
,
but
had
also
in
such
measure
got
above
natural
exorbitances
;
that
having
by
Faith
and
Prayer
,
put
his
nearest
Relations
into
the
bosome
of
his
God
and
father
,
he
went
to
the
Block
without
any
expression
of
perplexity
.
Oh
that
his
experience
might
encourage
both
the
endeavours
and
hopes
of
other
Christians
to
attaine
the
like
gracious
frame
of
heart
,
which
would
tend
much
to
the
credit
of
the
Gospel
;
for
this
end
we
commend
thee
in
the
use
of
this
Book
,
(
and
all
other
holy
helps
)
unto
the
blessing
of
the
Almighty
,
desiring
thy
prayers
.
Thy
Friends
and
Servants
in
Christ
,
-
EDM.
CALAMY
.
-
SIM
.
ASHE
.
-
JER.
WHITAKER
.
January
26.
1653.
ERRATA
.
In
the
Christian
Directory
,
in
p.
56.
l.
28.
●●ot
out
—
one
grace
hindered
and
interrupted
another
,
—
in
p.
57
l.
12.
after
sinfull
,
read
,
one
grace
doeh
not
justle
out
another
therefore
.
SERMON
.
I.
At
Lawrence
Jury
,
London
,
October
27.
1650.
GEN.
6.
verse
3.
And
the
Lord
said
,
My
Spirit
shall
not
alwayes
strive
with
man
,
for
that
he
also
is
flesh
,
yet
his
dayes
shall
be
an
hundred
and
twenty
yeers
.
THis
chapter
containes
in
it
two
parts
.
-
1.
Gods
determination
to
destroy
the
world
by
a
deluge
.
-
2.
Gods
provision
that
he
made
in
this
general
judgement
to
save
Noah
and
his
family
by
preparing
an
Arke
.
The
text
is
under
the
first
head
,
Gods
determination
to
destroy
the
world
by
a
flood
.
Touching
which
judgement
,
the
procuring
cause
is
here
laid
down
,
When
men
begun
to
increase
in
number
,
(
by
reason
of
Polygamy
first
practised
by
Lamech
)
they
increased
in
sinne
,
and
therefore
God
will
decrease
the
number
of
the
world
,
that
he
may
decrease
the
sinnes
of
the
world
.
The
particular
sinne
here
specified
,
why
God
would
destroy
the
world
,
is
laid
down
in
the
second
vers
.
where
it
is
said
,
that
the
sons
of
God
saw
the
daughters
of
men
,
that
they
were
faire
,
and
they
took
them
wives
of
all
which
they
chose
.
By
the
sonnes
of
God
here
spoken
of
,
Job
1.7
.
Job
38.7
.
cannot
be
meant
the
Angels
,
as
Tertullian
and
some
other
of
the
Ancients
thought
,
(
though
it
is
true
elsewhere
they
are
called
by
this
name
.
)
Christ
speaking
of
Angels
,
saies
of
them
,
Matth.
25.30
.
the
Angels
of
God
neither
marry
nor
are
given
in
marriage
.
Quest.
1
Quest.
But
whom
shall
we
understand
by
the
Sonnes
of
God
in
this
place
?
Answ.
Answ.
Good
interpreters
conceive
that
hereby
was
meant
the
posterity
of
godly
Seth
,
who
because
they
had
the
true
worship
of
God
amongst
them
,
are
called
the
sonnes
of
God
,
and
these
sonnes
of
God
saw
the
daughters
of
men
;
that
is
,
the
posterity
of
godly
Seth
,
did
joyne
in
marriage
with
the
posterity
of
wicked
Cain
;
and
so
by
these
marriages
,
and
mixtures
between
the
wicked
Cainites
,
and
those
that
professed
to
worship
the
true
God
,
Religion
began
to
decay
,
and
wickednesse
to
abound
in
the
world
,
for
which
God
is
resolved
to
destroy
the
world
.
In
the
whole
verse
you
have
three
parts
.
-
1.
A
general
judgement
and
grievous
punishment
threatned
;
And
the
Lord
said
,
My
Spirit
shall
not
alwayes
strive
with
man
.
-
2.
The
reason
of
this
assigned
;
For
he
also
is
flesh
.
-
3.
A
mitigation
and
respiting
of
this
punishment
,
Yet
his
dayes
shall
be
an
hundred
and
twenty
yeers
.
There
are
these
difficulties
in
the
text
to
be
explain'd
,
as
-
1.
What
is
meant
by
this
,
My
Spirit
shall
not
alwayes
strive
with
man
.
-
2.
What
is
meant
by
the
reason
assigned
,
for
he
also
is
flesh
;
one
would
think
it
should
be
a
reason
on
the
contrary
,
to
this
asserted
,
that
therfore
God
should
indulge
man
;
yet
here
it
is
a
reason
of
the
punishment
;
though
in
other
places
it
is
a
reason
of
a
mercy
.
-
3.
What
is
meant
by
this
,
yet
his
dayes
shall
be
an
hundred
and
twenty
yeares
.
Quest.
1
1.
Qu.
What
is
meant
by
this
,
My
Spirit
shall
not
,
&c.
Answ.
Answ.
That
by
Spirit
,
some
understand
the
soul
of
man
,
and
so
the
vulgar
Latine
renders
this
phrase
,
understanding
it
of
mans
soul
;
and
it
is
called
my
Spirit
,
say
they
,
because
God
did
infuse
the
soul
into
man
;
and
they
would
have
the
sense
to
be
my
Spirit
,
i.e.
the
soul
of
man
shall
not
alwayes
abide
in
man
,
but
he
shall
die
.
But
our
best
interpreters
do
reject
this
interpretation
.
—
Not
to
trouble
you
with
other
opinions
about
this
text
,
the
current
of
the
best
interpreters
as
Mercer
,
Musculus
,
Rivet
,
&c.
go
this
way
,
—
My
Spirit
shall
not
alwayes
strive
with
man
.
By
Spirit
is
not
meant
mans
spirit
,
but
Gods
Spirit
,
the
third
person
in
the
blessed
Trinity
;
and
when
he
saies
,
his
Spirit
shall
not
strive
with
man
,
it
is
to
be
meant
in
its
operations
and
workings
,
that
it
shal
not
attend
the
Ministery
of
Noah
,
who
was
a
preacher
of
righteousnesse
,
and
the
Patriarchs
;
as
if
he
should
say
,
I
will
now
take
away
my
Spirit
from
my
Ordinances
,
it
shall
not
alwayes
strive
with
man
.
As
if
God
should
have
more
at
large
expressed
himselfe
,
I
see
that
though
my
servant
Noah
protest
and
preach
against
the
increasing
wickednesse
of
the
world
,
yet
all
is
but
in
vaine
,
I
am
now
weary
of
their
rebellious
obstinacy
,
and
therefore
I
am
now
come
to
a
final
resolution
for
their
utter
destruction
,
I
will
bear
and
forbear
them
no
longer
,
1
Pet.
3.19,20
.
My
Spirit
shall
no
longer
strive
,
&c.
Quest.
2.
Quest.
2.
What
force
is
there
in
this
reason
,
for
he
also
is
flesh
?
one
would
think
this
should
not
be
a
reason
of
so
grievous
a
judgement
,
God
remembers
we
are
but
flesh
,
and
why
should
he
be
so
severe
?
Answ.
Answ.
For
answer
to
this
,
we
must
know
,
that
by
flesh
here
spoken
of
,
is
not
to
be
understood
,
the
natural
substance
of
mans
body
,
but
corrupt
nature
.
I
will
withdraw
my
Spirit
,
why
?
because
you
are
wholly
given
up
to
the
lusts
and
dictates
of
the
flesh
?
you
are
fleshly
and
carnal
,
and
given
up
to
the
concupiscence
of
the
flesh
,
and
therefore
my
Spirit
shall
not
strive
with
you
.
Quest.
3.
3.
Quest.
What
is
the
meaning
of
these
words
,
yet
his
dayes
shall
be
an
hundred
and
twenty
years
?
what
is
to
be
understood
by
this
?
Answ.
Answ.
1.
For
answer
hereto
,
it
cannot
be
meant
(
as
Tostatus
and
others
)
of
the
age
of
mans
life
,
as
if
man
should
now
because
of
their
wickednesse
have
shorter
lives
,
because
after
the
flood
men
did
live
longer
then
the
terme
of
an
hundred
and
twenty
yeares
;
Sem
lived
600
yeares
,
Arphaxad
425
yeares
,
and
Serug
230.
Abraham
175.
Isaac
180.
The
meaning
then
is
this
,
although
I
will
remove
my
Spirit
from
my
Ordinances
,
yet
his
dayes
shall
be
an
hundred
and
twenty
years
,
that
is
,
it
shall
be
an
hundred
and
twenty
yeares
before
the
flood
come
upon
them
.
But
now
there
is
an
objection
lies
in
this
,
how
it
should
be
an
hundred
and
twenty
years
before
the
flood
should
come
,
when
these
words
were
spoken
,
when
Noah
was
five
hundred
years
old
,
and
the
flood
came
when
he
was
six
hundred
yeares
old
,
therefore
here
is
twenty
yeares
shorter
then
Gods
promise
?
This
is
an
intricate
knot
,
and
interpreters
are
forced
to
take
much
paines
to
untie
it
,
and
to
vindicate
the
faithfulnesse
of
God
herein
,
let
God
be
true
and
every
man
a
lier
.
Jerome
he
gives
this
answer
,
saies
he
,
It
is
true
,
God
did
promise
an
hundred
and
twenty
years
between
the
making
of
the
promise
and
the
accomplishment
;
the
wickednesse
of
men
grew
so
great
,
and
did
so
provoke
God
,
that
he
did
contract
the
promise
to
twenty
years
lesse
;
and
thus
Musculus
also
,
who
farther
saies
,
God
making
promise
reserves
the
condition
in
his
own
breast
;
for
as
God
may
not
bring
a
judgement
threatened
upon
a
people
,
upon
their
speedy
repentance
,
as
in
the
case
of
the
Ninevites
:
so
neither
is
he
bound
to
give
them
a
mercy
promised
,
in
case
of
wilful
and
obstinate
and
incorrigible
wickednesse
,
as
in
the
case
of
Elies
family
.
I
said
(
saith
God
to
Eli
)
that
thy
house
,
and
the
house
of
thy
father
should
walk
before
me
for
ever
,
But
now
the
Lord
saith
,
●e
it
farre
from
me
,
&c.
But
the
best
and
genuine
answer
given
hereto
,
is
this
,
that
this
promise
was
made
to
Noah
,
not
when
he
was
five
hundred
yeares
old
,
but
when
he
was
four
hundred
and
fourscore
;
for
though
it
be
said
in
the
fifth
chapter
and
the
last
verse
,
that
Noah
was
five
hundred
yeares
old
,
yet
that
text
doth
not
say
he
was
so
old
when
this
promise
was
made
.
—
Thus
Rivet
,
Mercer
and
others
.
There
is
one
difficulty
in
this
answer
;
It
may
be
objected
that
this
promise
was
made
after
Noah
was
said
to
be
five
hundred
years
old
.
1
Sam.
2.30
.
To
which
I
answer
,
that
in
Scripture
it
is
usual
,
in
the
relating
of
Histories
not
to
observe
an
exact
order
,
Gen.
1.21
.
so
that
some
things
may
be
placed
before
which
may
be
done
after
,
and
some
things
after
which
may
be
done
before
,
as
for
instance
you
may
read
of
the
womans
creation
after
the
seventh
day
;
Moses
would
not
observe
a
direct
order
,
but
did
put
those
things
after
which
were
done
before
.
—
And
so
likewise
another
instance
you
have
of
a
thing
put
before
,
done
afterwards
.
In
the
case
of
Terah
you
reade
that
he
was
two
hundred
and
five
years
old
,
and
he
died
,
Gen.
11.32
.
and
yet
you
finde
that
Isaac's
birth
is
not
mentioned
until
some
ten
chapters
afterwards
,
whereas
Terah
lived
some
thirty
five
years
after
the
birth
of
Isaac
.
I
only
mention
this
to
shew
the
consistency
of
this
answer
with
other
places
of
Scripture
;
to
which
may
be
added
what
judicious
Calvin
hath
to
solve
this
doubt
,
that
though
it
be
said
that
Noah
was
six
hundred
years
old
,
when
he
was
but
five
hundred
and
eighty
,
yet
because
he
was
going
in
the
six
hundreth
year
,
and
so
near
it
as
twenty
yeares
,
therefore
the
Holy
Ghost
saith
,
Noah
was
six
hundred
years
,
expressing
his
age
by
a
whole
number
.
Thus
you
have
the
difficulties
explained
.
My
Spirit
shall
not
alwayes
strive
with
man
,
&c.
It
may
be
observed
from
the
whole
that
when
God
threatened
the
judgement
of
a
flood
,
he
threatened
a
worse
judgement
before
it
;
to
note
that
Gods
withdrawing
his
ordinances
,
or
withdrawing
the
efficacy
of
his
Spirit
from
his
ordinances
,
was
a
worse
punishment
then
any
bodily
punishment
.
I
mention
this
in
the
prologue
to
the
point
,
that
so
when
you
hear
me
handle
the
grievousnesse
of
this
judgement
,
you
may
look
upon
it
as
a
most
sad
and
heavy
one
.
And
yet
before
I
raise
the
doctrine
,
I
must
distinguish
to
you
about
a
double
withdrawing
of
Gods
Spirit
,
when
the
Scripture
saies
,
My
Spirit
shall
not
alwayes
strive
with
man
,
it
includes
two
things
.
-
1.
My
Spirit
shall
not
alwayes
strive
in
the
Ministery
of
the
word
by
effectual
working
.
-
2.
My
Spirit
shall
not
alwayes
strive
by
inward
motions
and
checks
upon
the
conscience
.
I
shall
handle
the
point
both
wayes
.
—
And
the
first
point
is
this
,
Doctr.
1.
That
it
is
a
very
grievous
and
deplorable
judgement
for
God
to
withhold
or
withdraw
the
workings
of
his
Spirit
from
the
outward
Ministery
of
the
word
.
I
might
note
collaterally
from
the
word
strive
,
That
the
work
of
conversion
it
is
a
hard
work
,
it
is
not
an
easie
work
to
convince
a
man
:
But
I
shall
follow
the
doctrine
I
have
propounded
,
and
in
the
opening
thereof
shall
dispatch
two
things
.
-
1.
Shew
you
that
it
is
a
grievous
judgement
to
have
the
Spirit
withdrawn
,
or
withheld
from
the
Ministery
of
the
word
.
-
2.
The
reasons
why
God
sends
this
judgement
upon
any
part
of
the
world
.
1.
To
demonstrate
the
truth
of
the
first
,
I
shall
lay
down
but
this
one
evidence
.
It
appears
to
be
so
great
a
judgement
,
because
when
the
Spirit
is
withheld
from
the
ordinances
,
there
can
be
no
efficacy
in
them
to
convert
a
soul
.
A
sword
in
a
living
mans
hand
may
pierce
and
wound
,
but
a
painted
sword
in
a
painted
mans
hand
upon
the
wall
can
do
nothing
at
all
:
so
the
word
preached
without
the
Spirit
of
God
can
do
no
more
then
a
sword
in
the
hand
of
a
George
on
horseback
;
it
may
please
the
phansie
and
tickle
the
eare
,
but
never
pierce
the
heart
;
it
must
be
the
Spirit
of
God
which
works
upon
the
heart
:
Ye
are
the
epistle
of
Christ
(
●aies
the
Apostle
)
written
not
with
ink
,
but
with
the
Spirit
of
the
living
God
.
2
Cor.
3.3
And
as
the
same
Apostle
speaks
,
My
preaching
was
not
with
inticing
words
of
mans
wisdome
,
but
in
demonstration
of
the
Spirit
and
of
power
.
1
Cor.
2.4
.
It
must
be
the
mighty
power
of
God
which
works
upon
the
heart
.
The
Ministery
of
the
word
it
is
like
that
poole
of
Bethesda
,
John
5.4
.
there
was
no
native
vertue
in
the
water
to
heale
;
but
the
text
saies
,
when
the
Angel
did
move
the
water
,
he
that
first
stept
in
was
healed
of
whatsoever
disease
he
had
.
Ordinances
they
are
like
this
poole
;
there
is
no
native
vertue
in
bare
preaching
,
and
bare
hearing
;
but
it
must
be
the
Spirit
of
God
which
must
move
upon
these
waters
,
otherwise
they
become
not
effectual
:
2
Cor.
3.6
.
The
letter
kills
,
but
the
Spirit
gives
life
;
which
words
are
not
to
be
understood
in
Origens
sense
,
the
letter
,
that
is
the
literal
sense
,
and
the
Spirit
,
that
is
,
the
allegorical
sense
;
neither
the
meaning
is
,
the
letter
,
that
is
,
the
Old
Testament
,
and
the
Spirit
,
that
is
,
the
New
Testament
,
as
the
Antinomians
say
;
but
the
meaning
of
the
word
,
the
letter
,
that
is
,
the
word
of
God
abstractively
considered
from
the
Spirit
of
God
,
that
kills
,
it
leaves
a
man
in
a
dead
estate
;
but
it
is
the
Spirit
which
gives
life
,
that
is
,
the
Spirit
backing
the
Ministery
of
the
word
,
makes
it
effectual
to
give
Spiritual
life
.
Thus
it
appeares
to
be
a
grievous
judgement
when
the
Spirit
is
withheld
from
the
Ordinances
of
God
,
because
without
the
Spirit
there
can
be
no
benefit
at
all
by
Ordinances
.
2.
The
next
thing
is
to
shew
,
for
what
reason
it
is
that
God
sends
this
grievous
judgement
upon
any
people
.
For
answer
whereto
I
shall
say
down
some
reasons
in
the
general
,
and
then
some
in
particular
.
1
In
the
general
,
the
reason
,
why
God
withholds
or
withdrawes
the
operation
and
working
of
his
Spirit
in
his
Ordinances
,
Res
delicatula
est
spiritus
Dei
;
ita
nos
tractat
,
sicut
tra●tatur
.
it
is
from
that
injury
or
offence
that
men
have
done
to
the
Spirit
of
God
;
if
men
grieve
the
Spirit
,
and
quench
its
motions
,
it
is
just
with
God
to
withhold
its
workings
and
operations
.
The
Scripture
mentions
a
six-fold
wrong
done
unto
the
Spirit
of
God
,
for
one
,
or
all
of
which
the
Lord
may
withdraw
his
Spirit
.
1.
There
is
a
quenching
of
the
Spirit
,
1
Thes.
5.19
Quench
not
the
Spirit
.
By
quenching
the
Spirit
is
meant
any
act
of
omission
or
slighting
of
the
Spirits
motions
in
our
hearts
;
take
heed
therefore
of
omitting
good
duties
,
or
neglecting
its
motions
;
for
how
know
you
but
that
the
Lord
may
withdraw
his
Spirit
from
you
?
The
winde
may
cease
to
blow
,
if
when
it
blowes
,
we
do
not
get
our
sailes
ready
.
2.
Another
injury
which
is
of
a
higher
nature
,
is
grieving
of
the
Spirit
,
Ephes.
4.30
And
grieve
not
the
Holy
Spirit
of
God
,
whereby
ye
are
sealed
unto
the
day
of
redemption
.
Then
do
you
grieve
the
Spirit
,
when
you
shall
do
any
sinful
act
,
for
which
the
Spirit
checks
you
,
and
yet
you
will
run
upon
the
committing
of
it
,
when
you
shall
hearken
rather
to
the
motions
of
sinne
then
the
motions
of
the
Spirit
,
to
Satanical
delusions
rather
then
the
Spirits
motions
;
this
grieves
the
Spirit
exceedingly
,
as
it
will
grieve
a
friend
when
we
leave
his
counsel
,
and
follow
rather
the
counsel
of
an
enemy
.
3.
Another
injury
done
against
the
Spirit
,
is
vexing
the
Spirit
,
They
rebelled
,
and
vexed
his
Holy
Spirit
.
And
this
is
a
higher
degree
;
Esay
36.10
.
for
then
may
a
man
be
said
to
vex
the
Spirit
,
when
he
quenches
the
Spirit
,
and
grieves
the
Spirit
,
and
doth
so
by
many
reiterated
acts
,
hereby
is
the
Spirit
grieved
.
A
man
is
grieved
when
his
friend
doth
him
one
discourtisie
;
but
when
he
shall
persist
in
the
doing
of
more
,
this
raiseth
up
vexation
in
him
:
Even
so
is
it
with
the
Spirit
of
God
,
when
we
slight
its
motions
,
and
notwithstanding
its
warnings
,
will
yet
venture
upon
the
committing
of
sinne
,
we
not
only
grieve
but
also
vex
the
Spirit
;
Isa.
63.4
.
and
so
saith
the
Prophet
,
They
rebelled
,
and
vexed
his
Spirit
.
4.
Another
Scripture
expression
of
wrong
done
to
the
Spirit
,
is
resisting
of
the
Spirit
,
Ye
do
alwayes
resist
the
Holy
Ghost
;
Acts
7.51
.
and
this
is
a
higher
degree
then
any
of
the
former
;
for
resisting
of
the
Spirit
,
is
when
a
man
knows
such
and
such
motions
are
from
the
Spirit
,
and
yet
notwithstanding
will
stand
out
obstinately
against
its
perswasions
and
motions
.
5.
Another
expression
in
Scripture
,
is
Acts
5.7
.
a
tempting
of
the
Spirit
;
How
is
it
that
ye
have
agreed
together
to
tempt
the
Spirit
of
the
Lord
?
Calvin
explaines
this
place
,
and
saies
,
that
their
tempting
of
the
Spirit
was
this
,
Ananias
and
Sapphira
having
sold
a
possession
,
brought
a
part
of
the
price
thereof
and
laid
it
at
the
Apostles
feet
,
and
kept
back
the
rest
,
and
they
would
carry
it
so
secretly
,
that
they
would
try
whether
the
Holy
Ghost
was
an
omniscient
God
,
able
to
punish
that
secret
sinne
.
Now
this
was
a
higher
kinde
of
wickednesse
,
and
a
most
desperate
pitch
of
Atheisme
,
to
try
the
omnisciency
of
the
Spirit
of
God
.
6.
And
lastly
,
another
injury
the
Scripture
expresses
,
Heb.
10.29
.
is
a
doing
despite
to
the
Spirit
of
Grace
,
and
this
is
the
very
top
of
all
,
the
highest
injury
that
a
devil
in
hell
,
or
a
man
on
earth
can
do
to
the
Spirit
.
This
is
the
sinne
against
the
holy
Ghost
,
Which
shall
never
be
forgiven
.
Matth.
12.31
.
Now
what
is
this
despite
?
it
cannot
be
to
neglect
good
motions
,
for
godly
men
may
be
,
and
are
overtaken
with
those
neglects
;
the
not
hearkening
to
a
friends
motion
,
is
not
a
doing
of
despite
to
him
.
Therefore
there
cannot
be
a
despite
done
to
the
Spirit
of
God
,
but
there
must
be
these
ingredients
in
it
;
as
-
1
A
committing
of
sinne
,
not
only
out
of
an
unavoidable
infirmity
,
but
out
of
wilfulnesse
;
so
if
we
sinne
wilfully
after
we
have
received
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sinne
.
Heb.
2.6
.
-
2.
It
is
a
sinne
not
unwittingly
,
but
knowingly
committed
.
-
3.
It
is
a
sinne
not
only
wilfully
and
knowingly
committed
,
for
regenerate
men
do
sin
partly
with
the
will
,
but
that
which
is
the
very
characteristical
difference
is
this
,
that
it
is
a
sinne
committed
out
of
malice
and
hatred
to
the
Spirit
of
God
;
and
this
Divines
apply
to
the
Pharisees
,
who
knew
and
were
convinced
by
the
Miracles
which
Christ
wrought
,
that
he
was
the
Son
of
God
,
and
yet
though
they
knew
and
were
perswaded
of
this
,
yet
out
of
malice
against
the
Deity
of
Christ
they
would
put
him
to
death
;
so
that
to
summe
up
all
together
,
this
is
the
general
reason
why
God
will
not
suffer
his
Spirit
to
strive
with
men
,
because
of
those
injuries
which
they
do
unto
the
Spirit
of
God
.
The
particular
Reasons
may
be
these
.
1.
Despising
of
the
Ordinance
of
the
Ministery
.
I
will
not
say
the
persons
of
the
Ministers
,
though
that
is
an
evill
which
God
will
punish
;
but
certainly
a
contempt
of
the
Ministery
,
of
the
Ordinance
of
Preaching
,
it
may
provoke
God
to
withdraw
the
operations
of
his
Spirit
;
if
you
despise
prophecying
,
you
also
quench
the
Spirit
,
and
then
the
Spirit
will
not
have
those
operations
upon
you
which
otherwise
it
would
.
1
Thes.
5.19
.
God
will
not
follow
the
Word
with
efficacy
to
them
who
either
contemne
or
deny
the
Ministery
thereof
.
2.
Another
reason
may
be
,
because
men
do
too
much
depend
upon
the
hearing
of
the
Word
preached
.
Men
come
to
hear
the
Word
preached
in
the
strength
of
their
own
spirits
,
and
therefore
God
will
not
give
them
the
workings
of
his
Spirit
.
When
men
shall
depend
upon
Ordinances
,
it
is
just
with
God
to
deny
the
benefit
of
them
;
1
Sam.
4.2,3
.
as
the
Israelites
having
received
an
overthrow
by
the
Philistines
.
Wherein
they
lost
about
four
thousand
men
,
looked
upon
this
as
the
reason
,
because
they
had
not
the
Arke
of
God
among
them
;
but
when
they
had
the
Arke
with
them
,
it
is
said
the
second
day
there
fell
of
the
Israelites
thirty
thousand
men
.
Thus
did
God
punish
their
sinful
dependance
on
the
outward
badge
of
his
presence
,
and
therefore
they
had
lesse
successe
when
they
had
the
Arke
,
then
when
they
were
without
it
;
God
may
deny
the
operations
of
his
Spirit
in
his
Ordinances
,
because
men
do
sinfully
depend
upon
them
,
and
not
look
to
the
God
of
the
Ordinances
for
the
blessing
of
his
Spirit
.
We
must
look
to
Ordinances
as
the
meanes
,
but
to
the
Spirit
of
God
as
the
Author
of
grace
;
the
Ordinances
cannot
without
the
Spirit
do
us
good
,
and
the
Spirit
without
the
Ordinances
ordinarily
will
not
.
Therefore
we
must
neither
refuse
Ordinances
,
nor
rest
in
them
,
lest
Gods
Spirit
depart
.
3.
God
may
withhold
his
Spirit
from
the
Word
,
because
men
withhold
preparation
from
the
Word
they
hear
;
With
what
measure
you
mete
,
it
shall
be
measured
to
you
again
,
Mark
.
4.24
.
It
is
spoken
of
hearing
of
the
Word
;
as
you
measure
to
God
in
an
holy
endeavour
to
prepare
for
hearing
,
God
by
his
Spirit
will
proportion
to
you
a
blessing
in
hearing
.
4.
Generall
unfruitfulnesse
under
fruitful
Ordinances
,
that
may
be
another
cause
.
When
men
sit
under
the
droppings
of
Heaven
,
as
it
were
,
and
are
yet
barren
,
this
may
provoke
God
to
do
as
he
did
with
his
Vineyard
,
to
take
away
the
hedge
,
and
let
the
beasts
of
the
field
destroy
it
,
and
that
no
rain
fall
on
it
.
5.
when
men
increase
in
sin
,
Isa.
5.3
.
who
attend
on
the
Ministery
of
the
Word
;
and
thus
it
was
with
the
old
world
,
who
enjoyed
the
Ministery
of
Noah
,
Methusalah
,
and
other
holy
men
,
and
yet
their
wickednesse
grew
exceeding
great
,
which
did
greatly
provoke
God
,
and
caused
him
to
withdraw
his
Spirit
that
it
should
not
any
longer
strive
with
them
.
SERMON
.
II.
At
Lawrence
Jury
,
London
.
Novemb.
3.
1650.
GEN.
6.
verse
3.
And
the
Lord
said
,
My
Spirit
shall
not
alwayes
strive
with
man
,
&c.
HAving
opened
and
explained
these
words
,
and
shewed
how
that
it
is
a
grievous
judgement
for
God
to
withhold
or
withdraw
the
workings
and
operations
of
his
Spirit
from
the
Ministery
of
the
Word
,
and
likewise
laid
down
the
reasons
hereof
;
I
come
now
to
make
the
application
thereof
which
shall
carry
a
double
reference
.
-
1.
To
those
who
finde
the
strivings
and
workings
of
the
Spirit
in
the
ministery
of
the
Word
.
-
2.
To
those
who
have
the
Spirit
withheld
from
the
ministery
which
they
attend
upon
.
Vse
1
To
those
who
are
perswaded
that
they
finde
the
Spirit
of
God
working
upon
their
hearts
in
the
ministery
of
the
word
,
there
are
two
cautions
or
positions
I
would
lay
down
for
such
.
Position
1
Be
sure
you
do
not
mistake
moral
perswasion
to
be
the
Spirits
special
working
in
you
.
When
reason
is
convinced
by
the
strength
of
Scripture-argument
,
this
is
a
morall
perswasion
,
and
the
word
of
God
may
go
farre
this
way
,
and
yet
there
be
onely
a
common
work
of
the
Spirit
;
reason
may
be
convinced
,
and
there
may
be
a
great
stirring
up
of
the
affections
;
where
there
is
no
effectual
working
of
the
Spirit
,
there
may
be
flashes
of
joy
,
as
in
John
Baptists
hearers
,
they
rejoyced
in
him
for
a
season
;
pangs
of
fear
,
as
in
Felix
;
fits
of
sorrow
,
as
in
Esau
and
Ahab
.
Moral
perswasions
are
very
like
unto
the
Spirits
workings
;
and
that
you
may
not
take
the
one
for
the
other
,
I
shall
lay
down
these
three
distinctions
.
1.
Moral
perswasions
do
reach
but
to
the
outward
man
,
but
the
Spirits
operations
to
the
inward
man
;
they
are
such
which
reach
the
heart
,
and
the
inward
part
;
Thou
desirest
truth
(
saith
David
)
in
the
inward
parts
;
and
in
the
hidden
part
thou
shalt
make
me
to
know
wisdome
.
Psal.
51.6
.
2.
Moral
perswasions
they
do
only
restraine
the
acts
of
sinne
,
but
the
Spirits
working
debilitates
the
habits
of
sinne
;
and
herein
is
the
force
and
power
of
the
Spirits
workings
seene
,
in
that
it
changes
the
habit
,
and
mortifies
the
inclination
to
that
which
is
evill
.
3.
Moral
perswasions
they
only
make
a
man
forbeare
sinne
rather
for
feare
of
punishment
,
then
out
of
love
to
holinesse
,
or
hatred
of
sinne
with
respect
to
God
;
whereas
the
operations
of
the
Spirit
they
are
upon
the
heart
,
changing
it
,
and
making
it
in
love
with
holinesse
,
causing
us
to
hate
sinne
more
then
fear
the
punishment
of
it
,
viz.
because
of
its
contrariety
to
Gods
goodnesse
,
holinesse
and
authority
.
Position
2
To
them
who
have
found
the
Spirit
of
God
working
upon
their
hearts
in
the
Ministery
of
the
Word
;
ascribe
the
glory
to
God
only
;
not
to
the
meanes
,
nor
to
your selves
in
the
use
of
the
meanes
,
neither
glory
to
the
Minister
,
nor
glory
to
the
Ministery
,
2
Cor.
3.3
.
nor
glory
to
your selves
,
but
to
God
only
.
Ye
are
our
Epistle
written
,
(
saies
the
Apostle
)
not
with
pen
and
inke
,
but
with
the
Spirit
of
the
living
God
;
he
compares
the
people
to
paper
,
the
Ministery
to
inke
,
the
Minister
to
the
pen
,
but
it
must
be
the
Spirit
of
God
which
must
write
with
it
,
2
Cor.
10.4
.
through
the
working
of
the
Spirit
the
Ministery
becomes
effectuall
.
The
weapons
of
our
warfare
are
mighty
through
God
,
to
pull
down
strong
holds
;
he
doth
not
say
,
we
are
mighty
,
but
the
Gospel
●s
mighty
;
not
in
it self
,
but
it
is
mighty
through
the
operations
of
the
Spirit
of
God
.
And
so
also
the
Apostle
(
saies
he
)
I
laboured
more
abundantly
then
they
ai
,
yet
not
I
,
but
the
grace
of
God
with
me
.
1
Cor.
15.10
.
Ministers
must
say
with
Peter
,
Acts
3.12
.
Why
look
you
so
earnestly
on
us
,
as
if
by
our
own
power
and
holinesse
we
had
made
this
man
walke
?
vers.
16.
No
,
—
But
the
name
of
Jesus
Christ
hath
made
this
man
strong
.
Ascribe
not
therefore
praise
to
the
Minister
,
nor
to
your selves
;
you
have
not
been
your
own
converters
,
you
gave
not
your selves
your
first
being
in
nature
,
much
lesse
your
being
in
grace
;
it
is
not
you
,
but
the
grace
of
God
.
Thy
pound
(
saith
that
servant
in
the
Parable
)
hath
gained
ten
pounds
,
and
thy
pound
hath
gained
five
pounds
;
Luk
19.16,18
not
my
paines
,
but
thy
pound
;
So
say
you
to
God
in
all
that
good
you
have
received
by
Ordinances
,
thy
Spirit
hath
been
the
worker
and
effecter
of
it
,
Psal.
115.1
.
and
unto
thee
be
given
all
the
glory
;
Not
unto
us
,
but
unto
thy
Name
be
the
glory
.
Position
3
To
them
who
have
found
the
workings
of
the
Spirit
in
the
Ministery
of
the
Word
see
thou
be
thankful
for
it
.
Consider
,
that
the
Spirit
doth
work
upon
men
more
clearly
and
more
efficaciously
now
under
the
Gospel
then
ever
it
did
upon
men
under
the
Law
,
and
this
is
a
very
comfortable
position
;
the
Spirit
of
God
works
more
clearly
and
efficaciously
.
1.
More
clearly
,
In
the
latter
dayes
the
Spirit
speaks
expresly
,
and
holy
men
of
God
wrote
,
as
they
were
directed
by
the
Spirit
of
God
;
1
Tim.
4.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
nearer
it
was
to
Christs
coming
in
the
flesh
,
the
clearer
were
things
of
the
Covenant
of
grace
known
;
and
so
the
Evangelist
Saint
Luke
writing
to
Theophilus
,
saies
(
Most
excellent
Theophilus
)
the
things
which
we
write
,
are
most
surely
believed
among
us
;
Luke
1.1
.
things
were
hardly
believed
before
,
because
they
were
darkly
delivered
;
and
therefore
you
read
,
that
in
other
ages
the
Ministery
of
Christ
was
not
made
known
to
the
sonnes
of
men
,
as
it
is
now
revealed
unto
us
by
his
Spirit
;
Eph.
3.5
.
it
was
a
Mystery
hid
from
the
foundation
of
the
world
,
that
is
,
not
totally
hid
in
comparison
of
the
now
revealing
it
,
but
there
was
not
so
clear
a
discovery
made
thereof
by
the
Spirit
;
and
here
I
would
have
you
to
observe
,
that
under
the
Old
Testament
,
the
Spirit
did
reveale
things
gradually
,
now
a
little
and
then
a
little
:
and
did
keep
the
full
manifestation
of
the
glory
of
Christ
untill
he
came
in
the
flesh
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb.
1.1
.
—
As
first
in
Adams
time
it
was
only
known
unto
the
world
,
that
the
Saviour
of
mankinde
should
be
born
of
a
woman
.
And
then
in
Abrahams
time
it
was
farther
revealed
,
that
Christ
which
should
save
the
world
,
should
come
out
of
Abrahams
loines
;
but
then
all
this
while
,
Gen.
12.3
.
though
it
were
known
that
he
should
be
of
the
seed
of
a
woman
,
and
of
the
seed
of
Abraham
also
;
Yet
thirdly
,
it
was
not
revealed
of
what
tribe
he
should
be
,
that
was
revealed
in
Jacobs
time
,
viz.
of
that
tribe
of
Judah
;
Gen.
49.10
.
—
but
yet
in
all
this
time
it
was
not
mentioned
how
he
should
be
borne
,
and
therefore
in
Isaiahs
time
it
was
said
,
A
Virgin
shall
conceive
,
and
bring
forth
a
Sonne
;
but
where
he
should
be
borne
,
Isa.
7.14
.
that
was
not
revealed
untill
Micahs
time
;
where
it
is
said
,
Micah
.
5.2
.
But
thou
Bethlem
Ephratah
,
though
thou
be
little
among
the
thousands
of
Judah
;
yet
out
of
thee
shall
he
come
forth
unto
me
that
is
to
be
Ruler
in
Israel
,
whose
goings
out
have
beene
from
of
old
,
from
everlasting
;
nor
the
time
,
till
Daniel
had
it
by
revelation
.
Dan.
9.24
.
Thus
you
see
,
and
thus
true
it
is
what
the
Apostle
tells
you
,
that
at
sundry
times
,
and
in
divers
manners
the
Lord
hath
revealed
himself
to
the
sonnes
of
men
;
Heb.
1.1
.
so
that
herein
what
cause
have
we
to
blesse
God
that
we
are
not
borne
in
ancient
dayes
,
but
in
those
wherein
the
Spirit
of
God
doth
reveale
plainly
and
clearly
the
Mysteries
of
Religion
.
2.
As
the
Spirit
in
these
dayes
of
the
Gospel
doth
make
known
things
more
plainly
and
clearly
:
So
also
more
efficaciously
the
Spirit
operates
with
more
efficacy
upon
mens
affections
;
and
therefore
in
the
dayes
of
John
the
Baptist
it
is
said
,
Matth.
11.12
.
that
the
Kingdome
of
Heaven
suffered
violence
,
and
the
violent
tooke
it
by
force
;
that
is
,
the
Spirit
by
its
effectual
working
did
make
men
more
eager
and
vehement
for
heaven
then
they
were
before
under
the
Law
.
There
shall
be
a
more
glorious
manifestation
of
the
Spirit
in
its
operations
;
and
hence
you
read
of
that
promise
in
the
Prophet
Isaiah
concerning
the
abundance
of
Gospel-grace
,
that
the
light
of
the
Moone
shall
be
as
the
light
of
the
Sunne
,
and
the
light
of
the
Sunne
shall
be
seven-fold
,
as
the
light
of
seven
dayes
.
Isa.
30.26
.
In
Gospel-times
there
is
a
full
revelation
of
the
Spirit
,
and
therefore
you
read
that
when
Ezekiel
described
the
holy
City
in
his
Prophesie
,
and
Saint
John
the
New
Jerusalem
in
his
Revelations
;
John
describes
his
City
farre
more
large
then
Ezekiel
did
his
,
to
note
(
say
Interpreters
)
that
God
reveals
more
by
his
Spirit
now
then
he
did
in
former
time
.
Position
4
You
that
have
found
the
Spirit
of
God
efficacious
in
the
Ministery
;
Consider
,
That
the
Spirit
to
set
a
dignity
on
the
Ministery
of
the
Word
,
doth
not
work
upon
man
immediately
,
but
mediately
;
the
Spirit
will
not
teach
men
immediately
,
but
transmits
them
to
an
outward
ministery
,
which
sets
a
great
dignity
upon
it
.
I
shall
give
you
three
famous
instances
hereof
,
wherein
the
Spirit
refuses
to
teach
men
immediately
,
but
leaves
them
to
an
outward
Ministery
.
One
whereof
you
haves
concerning
the
Ethiopian
Eunuch
,
who
reading
in
his
Chariot
the
Prophecie
of
Isaiah
,
and
the
Spirt
observing
him
how
he
read
,
and
could
not
understand
,
bids
Philip
go
neare
,
and
joyne
himself
to
his
Chariot
,
and
expound
to
him
what
he
read
;
Acts
8.29
.
the
Spirit
would
not
do
it
immediately
himself
,
but
bids
Philip
go
.
Interpreters
observe
hence
,
what
a
dignity
the
Spirit
of
God
puts
on
the
Ministery
of
the
Word
;
that
in
those
times
when
Visions
and
Revelations
were
in
use
,
yet
God
establisht
the
Ministery
.
Another
instance
you
have
of
Paul
at
his
conversion
,
Act.
9.4
.
&c.
when
he
saw
that
Vision
,
and
heard
that
voice
,
Saul
,
Saul
,
why
persecutest
thou
me
?
and
crying
out
,
Lord
,
what
wilt
thou
have
me
to
do
?
Now
Christ
would
not
tell
Paul
immediately
,
but
saies
he
,
Go
to
Damascus
,
and
thertehou
shalt
meet
with
Ananias
,
and
he
will
tell
thee
what
thou
shalt
do
.
Thus
Christ
he
would
not
immediately
himself
teach
Paul
,
but
sends
him
to
Ananias
,
that
he
might
set●
greater
dignity
upon
the
Gospel-Ministery
.
And
therefore
they
that
will
expect
the
Spirit
,
must
attend
upon
the
Ordinances
;
as
those
that
would
be
healed
,
must
step
into
the
Poole
when
the
Angel
moved
.
Another
example
you
have
of
Cornelius
,
when
he
saw
the
Angel
,
and
was
sore
afraid
,
and
said
,
What
is
it
Lord
?
The
Lord
he
bids
him
send
for
Peter
,
and
he
should
shew
him
what
he
ought
to
do
.
Thus
doth
the
Lord
dignifie
the
Ministery
of
the
Gospel
.
I
mention
this
particular
the
rather
,
to
shew
the
vanity
of
Enthusiasme
,
that
would
abolish
the
Ministery
,
and
cry
up
the
Spirits
immediate
teaching
;
but
here
we
see
the
great
dignity
which
the
Spirit
sets
on
the
Ministery
of
poor
weak
and
fraile
man
,
in
that
he
will
not
teack
men
immediately
,
but
sends
them
to
the
Ministery
of
the
Gospel
.
Position
5
Though
the
Spirit
,
who
is
absolutely
free
in
his
operations
,
sometimes
hath
wrought
without
the
Word
,
yet
never
hath
the
Spirit
wrought
upon
any
mans
heart
against
the
Word
.
To
the
Law
and
to
the
testimony
,
if
they
speak
not
according
,
to
the
Word
,
it
is
because
there
is
no
light
in
them
.
Isa.
8.20
.
I
mention
this
Position
,
to
condemne
those
vaine
impulses
of
Spirit
,
which
men
in
our
dayes
pretend
to
;
but
let
such
remember
,
that
to
plead
an
impulse
of
Spirit
contrary
to
the
Word
of
God
,
it
is
not
from
God
,
but
an
instigation
from
the
Devill
.
And
yet
many
have
forsaken
the
bright
Lamp
of
Gods
Word
to
follow
the
ignis
fatuus
of
their
own
fancy
.
Position
6
You
which
have
found
the
efficacious
working
of
the
Spirit
in
the
Ministery
of
the
Word
,
blesse
you
God
,
that
hath
not
left
you
a
naked
,
empty
,
and
inefficacious
Ministery
to
attend
upon
;
the
word
as
it
is
in
our
mouths
without
the
operation
of
the
Spirit
,
is
but
a
poor
,
weak
,
and
empty
thing
;
thereby
men
often
occasionally
are
hardened
and
perverted
;
but
you
who
have
found
the
Spirit
backing
the
Word
in
the
Ministery
thereof
,
blesse
you
God
that
hath
put
such
rich
treasure
in
earthen
vessels
;
that
what
the
Apostle
said
to
the
Corinthians
is
made
good
to
you
,
1
Cor.
2.4,5
.
Our
Ministery
(
saies
he
)
came
not
to
you
with
enticing
words
of
mans
wisdome
,
but
in
demonstration
of
the
Spirit
and
of
power
;
blesse
you
God
that
hath
put
forth
such
a
power
in
the
Ministery
of
the
Word
for
the
good
of
your
souls
.
This
is
the
first
use
to
to
those
who
have
found
the
Ministery
of
the
Word
accompanied
with
the
efficacy
of
the
Spirit
.
Vse
2
To
those
who
have
the
efficacy
and
operation
of
the
Spirit
withheld
from
the
Ministery
they
attend
upon
;
there
are
seven
things
I
would
have
such
to
take
notice
of
.
1.
That
Gods
Spirit
is
a
free
agent
,
and
is
not
to
be
tied
to
an
outward
Ministery
,
but
to
be
left
at
liberty
to
work
how
,
when
,
and
in
what
manner
he
pleases
.
The
winde
bloweth
where
it
listeth
,
even
so
is
every
man
which
is
born
of
the
Spirit
.
John
3.8
.
By
the
wind
is
meant
the
Spirit
.
There
is
a
Sovereignty
and
free
agency
in
the
Spirit
of
God
to
work
when
he
pleases
,
or
to
withhold
working
from
whom
he
pleases
;
And
therefore
the
Spirit
of
God
is
called
a
free
Spirit
,
Psal
51.12
.
Vphold
me
with
thy
free
Spirit
;
and
James
1.18
Of
his
own
will
begat
he
us
with
the
word
of
truth
.
2.
Consider
that
God
doth
not
withhold
his
Spirit
from
the
outward
Ministery
,
meerly
as
an
act
of
his
Sovereignty
,
but
as
an
act
of
his
Justice
,
because
of
your
sins
whereby
you
have
provoked
him
.
You
provoke
him
to
withhold
the
efficacy
of
his
Spirit
from
his
Ordinances
by
your
sins
,
and
therefore
are
you
hardened
,
and
receive
not
benefit
by
them
;
you
do
some
of
those
injuries
to
the
Spirit
,
as
quenching
,
grieving
,
resisting
,
vexing
,
tempting
and
despising
the
Spirit
(
which
I
mentioned
before
;
)
therefore
do
not
think
hardly
of
God
,
but
judge
your selves
.
Sinne
was
the
cause
which
made
the
Lord
withdraw
his
Spirit
,
that
it
should
not
strive
with
the
men
of
the
old
world
;
it
was
their
disobedience
,
as
you
finde
the
Apostle
Peter
speaking
,
Christ
by
his
Spirit
went
and
preached
unto
the
spirits
in
prison
,
which
sometimes
were
disobedient
,
when
once
the
long-suffering
of
God
waited
in
the
dayes
of
Noah
;
1
Pet
3.19.20
.
their
disobedience
made
God
withdraw
the
efficacy
of
his
Spirit
;
if
therefore
the
Spirit
do
not
work
on
you
,
think
not
hardly
on
God
,
but
thank
your selves
,
he
is
provoked
unto
it
.
Thus
God
departed
from
the
Israelites
,
because
of
their
sinfull
provocations
,
Psalm
81.11,12
.
—
But
my
people
would
not
hearken
to
my
voice
,
and
Israel
would
none
of
me
.
So
I
gave
them
up
unto
their
own
hearts
lusts
,
and
they
walked
in
their
own
wayes
.
The
Spirit
in
Scripture
is
compared
to
a
Dove
;
now
a
Dove
will
alwayes
keep
in
the
house
where
it
is
bred
,
unlesse
the
Dove-house
be
nastily
kept
.
The
Spirit
of
God
in
this
may
fitly
be
resembled
by
a
Dove
;
keep
your
hearts
clean
,
and
the
Spirit
will
abide
with
you
;
keep
them
nasty
;
and
the
Spirit
will
soone
leave
you
;
sin
is
the
cause
why
the
Spirit
withdraws
it self
from
the
Ordinances
,
and
why
men
are
left
unto
themselves
,
and
God
doth
it
as
an
act
of
his
justice
,
punishing
of
sin
.
3.
If
God
do
withhold
his
Spirit
from
the
Ministery
of
the
Word
,
the
fault
is
rather
to
be
imputed
to
thy self
,
then
unto
the
Word
.
Many
like
the
woman
in
Seneca
,
complaine
the
roome
is
dark
,
when
they
themselves
are
blinde
,
and
the
place
wants
no
light
,
but
they
want
eyes
:
Or
to
him
that
preaches
the
Word
,
usually
if
men
do
not
profit
by
the
hearing
of
the
word
,
the
blame
is
cast
upon
the
Minister
;
and
truly
we
Ministers
have
our
faults
as
well
as
others
,
if
we
preach
not
plainly
,
methodically
,
and
duly
there
is
a
fault
in
us
;
but
yet
I
say
,
you
are
rather
to
blame
your selves
,
then
either
the
Word
,
or
the
Minister
thereof
:
If
the
seed
grow
not
,
the
fault
is
neither
in
the
hand
of
the
husbandman
,
nor
in
the
influence
of
the
heavens
,
but
in
the
badnesse
of
the
soile
.
That
you
may
know
where
the
fault
lies
;
consider
1.
If
a
Minister
preaches
plainly
and
impartially
,
and
yet
thou
gettest
no
good
by
him
,
the
fault
is
thy
own
,
not
his
.
It
was
the
Herodians
fault
,
not
Christs
,
that
those
persons
profited
not
by
Christs
preaching
,
for
they
themselves
give
this
testimony
of
Christ
,
Matth.
22.16
.
Master
,
we
know
that
thou
art
true
,
and
teachest
the
way
of
God
in
truth
.
2.
If
other
men
get
good
by
his
Ministery
,
and
not
thou
,
the
fault
is
thine
,
not
his
;
If
at
a
feast
others
are
fed
,
&
thou
famisht
,
the
fault
is
in
thy
stomach
,
not
meat
.
3.
In
case
you
have
formerly
got
good
by
a
Minister
,
but
now
you
get
none
,
formerly
your
affections
were
stirred
up
,
your
desires
were
increased
,
your
love
inflamed
,
but
now
no
such
effect
,
the
fault
is
thine
own
;
It
was
the
fault
of
the
hearers
of
John
Baptist
,
the
fault
was
not
in
John's
Doctrine
,
that
they
rejoyced
onely
for
a
season
;
this
also
was
the
fault
of
the
Galatians
that
they
profited
not
by
Pauls
Ministery
as
before
,
Gal.
4.16
.
Gal.
4.16
.
This
cometh
not
from
the
seed
it self
,
but
from
the
badnesse
of
the
ground
into
which
it
is
cast
.
If
thou
profitest
not
by
the
Word
thou
hearest
,
thou
art
to
blame
thine
own
naughty
heart
,
not
the
Word
,
or
the
dispenser
thereof
.
4.
Though
there
is
much
dignity
and
excellency
to
be
ascribed
to
the
Word
of
God
nakedly
considered
,
yet
there
is
no
efficacy
in
it
to
convert
a
soul
without
the
Spirits
'
concurrence
;
As
it
was
in
the
Pool
of
Bethesda
,
not
the
water
,
nor
stepping
into
it
healed
,
but
the
Angels
moving
therein
,
John
5.4
.
So
also
,
not
the
Word
alone
,
nor
hearing
of
it
,
2
Cor.
3.6
.
but
the
Spirit
healeth
;
The
letter
kills
,
but
the
Spirit
gives
life
,
(
saies
the
Apostle
)
that
is
,
the
Word
without
the
Spirit
,
it
is
only
the
Spirit
which
can
give
life
:
The
Spirit
without
the
Word
will
not
ordinarily
convert
,
and
the
Word
without
the
Spirit
cannot
.
I
create
the
fruit
of
the
lips
,
peace
,
peace
;
Isa.
57.19
.
by
the
fruit
of
the
lips
the
Prophet
understands
a
Gospel-Ministery
,
but
sayes
God
I
must
not
create
peace
by
the
fruit
of
the
lips
.
it
is
the
working
of
the
Spirit
with
the
Word
,
which
makes
the
Word
to
become
effectual
;
and
therefore
the
Gospel
is
called
the
Ministery
of
the
Spirit
,
2
Cor.
3.8,9
.
5.
It
is
a
worse
judgement
to
have
the
Spirit
withheld
from
the
Word
,
then
to
be
without
the
Word
;
and
the
reason
is
this
,
because
the
Spirit
can
convert
a
man
without
the
Word
,
but
the
Word
can
never
convert
a
man
without
the
Spirit
;
and
therefore
it
is
a
worse
judgement
for
thee
to
hear
Sermons
every
day
,
and
to
have
the
Spirits
concurrent
efficacy
withheld
from
those
Sermons
,
then
if
thou
shouldest
never
learn
a
Sermon
in
all
thy
life-time
;
therefore
pray
unto
God
that
his
own
Spirit
may
accompany
his
own
Word
and
Ordinances
to
make
them
effectuall
for
the
good
of
thy
soul
.
6.
The
Spirit
of
God
may
be
for
a
time
withheld
from
Gods
own
people
,
that
it
shall
not
attend
an
outward
Ministery
,
and
this
is
a
very
sad
judgement
;
it
may
be
withheld
from
Gods
elect
in
a
converting
way
.
As
the
man
lay
38.
yeers
at
the
poole
of
Bethesda
before
he
was
healed
;
so
an
elect
vessell
of
God
may
lie
twenty
,
thirty
,
or
fourty
yeers
in
a
state
of
unregeneracy
before
he
is
converted
.
Nay
,
after
conversion
the
Spirit
of
God
may
be
withheld
from
the
Ministery
of
the
Word
,
which
Gods
own
people
attend
upon
,
and
that
in
these
two
wayes
.
1.
In
its
Comforting
work
,
and
thus
it
was
with
David
,
Lord
,
saies
he
,
take
not
thy
holy
Spirit
from
me
;
Restore
unto
me
the
joy
of
thy
salvation
,
and
stablish
me
with
thy
free
Spirit
;
Psal.
51.11.12
.
thus
was
the
Spirit
withdrawn
from
David
in
its
comforting
work
.
I
do
not
tell
you
the
graces
of
Gods
children
can
be
taken
away
,
but
the
comfort
of
their
graces
,
and
of
the
Spirit
of
God
may
be
taken
away
from
them
.
2.
God
may
withhold
his
Spirit
in
its
quickening
work
,
thou
mayest
come
to
an
Ordinance
with
a
hard
heart
,
and
it
may
not
soften
thee
;
though
the
presence
of
God
is
never
utterly
taken
away
from
a
godly
man
,
yet
the
influences
and
quickenings
of
Gods
Spirit
may
be
withdrawn
;
the
Spirit
may
be
withdrawn
in
a
quickening
way
,
so
as
in
grace
thou
mayest
decay
,
and
in
duty
thou
mayest
grow
cold
and
dull
,
but
yet
the
presence
of
God
shall
never
be
taken
away
from
a
godly
man
.
There
is
the
same
Sun
in
the
firmament
in
winter
as
in
summer
,
but
not
the
warme
working
and
quickening
influence
.
7.
And
lastly
,
The
Spirit
of
God
may
be
given
to
men
waiting
on
a
publike
Ministery
in
its
common
workings
,
and
yet
it
may
be
withheld
from
them
in
its
saving
and
effectuall
operations
;
and
thus
it
was
with
the
Corinthians
,
many
of
them
had
the
Spirit
to
attend
Pauls
Ministery
in
the
common
workings
of
it
,
but
yet
not
in
its
saving
effects
,
and
therefore
saies
Paul
,
Though
you
come
behinde
in
no
gifts
,
yet
I
must
speak
unto
you
as
carnal
;
look
to
your selves
therefore
,
the
Spirit
in
its
common
workings
may
attend
the
Ministery
to
fill
you
with
notions
,
yet
it
may
be
withheld
in
regard
of
its
saving
operations
.
SERMON
.
III.
At
Lawrence
Jury
,
London
,
Novemb.
3.
1650.
GEN.
6.
verse
3.
And
the
Lord
said
,
My
Spirit
shall
not
alwayes
strive
with
man
,
&c.
HAving
shewed
that
it
is
a
grievous
judgement
to
have
the
Spirit
withheld
from
the
Ministery
of
the
Word
,
and
laid
down
several
Cautions
and
Positions
concerning
this
judgement
.
I
come
now
to
answer
an
objection
.
Objection
You
may
say
,
This
is
a
very
sad
judgement
indeed
,
but
what
demonstration
may
be
given
thereof
,
or
how
may
it
be
known
that
this
judgement
is
in
any
part
of
the
world
.
Answ.
For
answer
hereunto
,
you
must
know
that
this
is
a
very
dark
point
,
and
hardly
determined
,
and
therefore
many
of
the
particulars
I
shall
give
in
answer
to
it
,
they
shall
be
but
probable
conjectures
rather
then
infallible
Demonstrations
;
There
are
many
things
that
give
me
to
fear
that
in
part
the
saving
operations
of
the
Spirit
are
withheld
from
the
Ministery
of
the
Word
.
1.
And
first
,
we
have
cause
to
fear
that
in
part
the
Spirit
is
withdrawn
from
the
Ministery
of
the
Word
amongst
us
,
because
there
are
fewer
which
are
converted
by
the
Ministery
of
the
Word
now
,
then
there
were
in
former
times
;
now
the
Spirit
ceases
to
back
the
Ministery
of
the
Word
with
numerous
numbers
of
Converts
,
it
is
an
argument
that
the
Spirit
is
in
part
withdrawn
.
When
the
Disciples
did
first
preach
the
Gospel
,
how
did
Satan
fall
down
like
lightening
before
the
Word
;
there
were
three
thousand
converted
in
one
day
by
Peters
Sermon
;
and
how
may
we
preach
three
thousand
times
,
and
yet
not
convert
one
?
Acts
2.41
.
Multitudes
were
brought
in
and
converted
in
the
morning
of
the
Gospel
,
according
to
that
Gospel-promise
,
Psal.
110.3
.
From
the
womb
of
the
morning
thou
hast
the
dew
of
thy
youth
;
that
is
,
multitudes
of
people
should
be
converted
upon
the
first
preaching
of
the
Gospel
,
which
should
overspread
the
earth
,
even
as
the
morning
dew
;
but
in
the
age
wherein
God
hath
cast
us
,
the
number
of
converts
are
greatly
lessend
,
and
not
only
lessened
to
what
they
were
in
former
time
,
but
to
what
they
have
been
in
our
time
;
what
numbers
of
the
younger
sort
of
people
did
come
in
upon
the
preaching
of
the
Word
within
these
few
yeers
?
but
now
how
is
the
work
of
conversion
at
a
great
stand
?
heretofore
Ministers
fished
as
with
a
net
,
many
were
brought
in
;
but
now
we
fish
as
it
were
with
an
angle
,
now
one
comes
in
,
and
then
another
;
this
may
be
one
probable
demonstration
,
that
in
part
the
Spirit
of
God
is
withdrawn
from
the
Ministery
of
the
Word
.
2.
Another
conjecture
is
this
;
when
men
that
live
under
the
Ministery
of
the
Word
grow
worse
and
worse
,
and
not
better
;
for
men
to
remaine
many
yeeres
under
the
Ministery
of
the
Word
,
and
yet
to
be
more
blinde
and
more
blockish
,
and
more
perversel
,
and
more
profane
,
this
argues
that
certainly
the
Spirit
of
God
is
withheld
from
such
,
and
that
their
destruction
is
nigh
;
the
ground
which
hath
the
raine
often
falling
upon
it
,
and
yet
is
unfruitful
,
Heb.
6.7.8
.
is
nigh
unto
cursing
,
whose
end
is
to
be
burned
(
as
the
Apostle
speaks
.
)
The
Spirit
being
withheld
,
the
raine
of
the
Gospel
is
a
curse
to
them
,
and
the
end
of
such
shall
be
burning
.
3.
You
may
feare
the
Spirit
is
withdrawn
from
the
Ministery
of
the
Word
,
because
there
are
more
perverted
by
Errour
,
then
converted
by
the
Truth
;
for
these
last
years
especially
,
since
erroneous
men
have
had
liberty
and
countenance
.
What
multitudes
have
beene
perverted
and
led
away
by
the
Errours
of
ungodly
men
?
this
is
an
argument
of
a
judiciall
hardnesse
upon
the
Land
.
How
are
we
fallen
into
those
times
of
which
the
Apostle
Peter
speaks
,
wherein
shall
be
false
teachers
,
and
such
who
shall
bring
in
damnable
Heresies
,
even
denying
the
Lord
that
bought
them
,
and
bring
upon
themselves
swift
destruction
,
and
many
shall
follow
their
pernicious
wayes
.
2
Pet.
2.1,2
.
How
many
in
these
our
dayes
have
been
perverted
,
following
the
pernicious
wayes
of
false
teachers
;
which
surely
is
an
argument
of
the
Spirits
suspension
from
the
Ministery
.
Demonstr.
4
4.
Because
the
Word
of
truth
is
so
adulterated
with
Error
;
this
may
be
a
reason
why
the
Word
prevailes
so
little
upon
the
hearts
of
men
.
As
in
a
field
where
there
are
many
weeds
,
the
seed
will
never
grow
there
;
so
where
there
are
many
Errours
sprung
up
in
a
Church
,
the
seed
of
Gods
Word
will
not
thrive
there
.
The
increase
of
damnable
Heresies
suspends
the
working
of
Gods
Spirit
in
the
hearts
of
men
.
Christ
,
it
is
said
of
him
,
Mark
7.13
.
that
he
taught
the
people
with
authority
,
and
not
as
did
the
Scribes
;
and
why
not
as
did
the
Scribes
?
you
have
the
reason
given
by
Christ
in
the
Evangelist
Saint
Marke
;
sayes
he
,
You
make
the
Word
of
God
of
none
effect
through
your
traditions
which
ye
have
delivered
.
It
was
of
no
force
upon
the
consciences
of
their
followers
;
their
erroneous
traditions
made
the
Word
of
God
of
none
effect
,
even
as
those
erroneous
opinions
in
our
dayes
;
how
do
they
ecclipse
the
glory
and
splendor
of
the
Word
of
God
,
and
hinder
the
Spirits
working
?
Is
not
this
the
language
of
many
.
How
shall
we
beleeve
Ministers
?
if
we
go
to
one
Congregation
,
we
shall
hear
one
thing
preached
;
if
we
go
to
another
,
2
Cor.
4.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Cor.
4.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
we
shall
hear
the
same
thing
contradicted
.
How
doth
●his
stagger
people
,
and
greatly
hinder
the
working
of
the
Spirit
upon
them
?
The
Apostle
Paul
when
he
tels
you
of
the
force
of
his
Ministery
,
saies
he
,
we
do
not
handle
the
Word
of
God
deceitfully
;
that
is
,
we
do
not
mixe
,
nor
adulterate
the
Word
,
as
Vintners
do
their
wine
;
but
saies
he
,
by
manifestation
of
the
truth
commend
our selves
to
every
mans
conscience
in
the
sight
of
God
;
the
word
in
their
mouths
it
was
truly
and
powerfully
preached
,
it
reached
even
the
consciences
of
men
.
Demonstr.
5
Because
men
deny
the
calling
of
the
Ministery
,
this
may
he
another
reason
why
God
suspends
his
Spirits
operation
in
it
.
God
will
not
pursue
the
Ministery
to
such
with
efficacy
,
who
contemn
and
deny
the
Ministery
.
There
are
multitudes
of
men
which
do
not
onely
despise
,
our
persons
,
but
the
very
Ministery
it self
,
who
deny
the
Calling
,
and
would
beat
down
the
Office
;
and
therefore
it
is
just
with
God
that
those
who
will
not
believe
the
Office
of
the
Ministery
,
that
they
shall
not
finde
the
efficacy
of
the
Spirit
in
it
.
Hence
the
Apostle
Paul
to
the
Thessalonians
,
saies
,
Our
Gospel
came
not
unto
you
in
word
onely
,
but
also
in
power
,
and
in
the
holy
Ghost
,
and
in
much
assurance
,
as
ye
know
what
manner
of
men
we
were
among
you
for
your
sakes
;
1
Thes.
1.5
.
as
if
he
should
say
,
you
know
our
Office
and
Calling
,
and
our
manner
of
living
,
you
believe
it
,
and
therefore
the
Gospel
comes
to
you
,
not
in
word
but
in
power
,
and
in
the
holy
Ghost
.
It
is
observable
of
John
the
Baptist
,
that
the
reason
why
he
wrought
so
much
on
the
people
,
insomuch
that
all
Judah
,
and
the
Regions
round
about
came
out
unto
him
;
the
reason
was
this
,
Matth.
14.5
.
because
they
did
all
hold
John
for
a
Prophet
,
the
people
did
believe
his
Office
;
They
all
held
that
the
Baptisme
of
John
was
of
Heaven
,
and
not
of
man
;
and
therefore
for
men
to
cry
down
the
Office
of
the
Ministery
,
Matt.
21.26,25
.
and
to
deny
it
,
this
may
render
it
ineffectual
,
and
may
provoke
God
to
withhold
his
Spirit
from
accompanying
of
it
.
Demonstr.
6
Another
Reason
why
God
withdrawes
his
Spirit
from
the
Ministery
,
because
multitudes
runne
upon
the
Office
of
the
Ministery
without
a
call
;
and
those
who
runne
when
God
sends
them
not
,
he
will
not
blesse
the
Word
in
their
mouths
for
the
good
of
people
.
Thus
you
see
clearly
from
that
of
the
Prophet
Jeremiah
,
Jer.
23.21
.
where
the
Lord
saies
,
he
sent
not
those
Prophets
,
yet
they
ran
,
he
spoke
not
to
them
,
yet
they
prophesied
;
but
what
good
shall
they
do
to
the
people
to
whom
they
prophesied
?
you
finde
in
the
32.
verse
,
Vers.
32.
therefore
they
shall
not
profit
this
people
at
all
saith
the
Lord
;
such
shall
be
the
effect
of
their
preaching
who
runne
upon
the
Office
without
a
Call
.
Demonstr.
7
7.
And
lastly
,
another
reason
why
the
Spirit
of
God
backs
not
the
Ministery
of
the
Word
as
in
former
time
,
it
may
be
this
,
because
the
judgement
of
the
sword
is
upon
the
Land
,
it
may
be
you
may
think
this
a
strange
reason
;
but
I
may
evidence
it
thus
,
other
judgements
,
as
sicknesse
upon
a
mans
body
,
the
plague
,
famine
,
or
such
like
,
they
concurre
with
the
Word
,
and
set
the
Word
preached
home
upon
the
hearts
of
people
;
but
the
sword
it
is
a
judgement
which
makes
men
savage
and
brutish
one
towards
another
,
Inter
arma
silent
leges
Dei
hominumque
.
whereas
in
other
judgements
,
men
will
look
at
Gods
hand
in
them
:
before
these
warres
how
many
Converts
were
brought
in
,
since
the
sword
came
among
us
,
how
hath
it
made
neighbut
bour
cruell
to
neighbour
;
that
amiablenesse
and
sweetnesse
,
for
which
the
English
Nation
had
a
commendation
?
how
is
it
now
turned
into
barbarousnesse
?
Thus
I
have
done
with
the
first
particular
,
wherein
I
have
shewed
you
this
great
spiritual
judgement
when
the
Spirit
is
withdrawn
from
the
publike
Ministery
,
and
likewise
the
demonstrations
and
causes
of
such
a
jugement
.
I
now
come
to
the
second
part
to
shew
you
the
wofulnesse
of
that
judgement
,
when
the
Spirit
is
withheld
from
men
in
its
inward
motions
upon
the
conscience
in
their
ordinary
walkings
;
in
the
handling
whereof
I
shall
proceeed
after
this
method
.
The
Spirit
of
God
may
be
withheld
from
men
in
its
inward
motions
upon
the
conscience
two
wayes
.
-
1.
In
regard
of
sinne
.
-
2.
In
regard
of
duty
.
1.
In
regard
of
sinne
,
the
Spirit
may
be
withheld
two
wayes
.
-
1.
Before
the
commission
thereof
,
that
it
shall
not
check
nor
disswade
thee
from
it
.
-
2.
After
the
commission
of
sinne
,
that
it
shall
not
rebuke
and
convince
for
it
.
1.
I
shall
shew
you
how
it
appears
to
be
a
misery
to
have
the
Spirit
withheld
from
you
both
before
and
after
the
commission
of
sin
.
2.
Why
,
or
for
what
reason
it
is
that
the
Spirit
of
God
is
withheld
both
these
wayes
.
3.
How
farre
a
childe
of
God
may
be
thus
left
of
the
Spirit
.
First
,
Now
to
make
it
appear
that
it
is
a
grievous
judgment
to
have
the
Spirit
withheld
from
a
man
before
the
commission
of
sin
,
it
may
be
thus
Demonstrated
.
1.
Because
if
the
Spirit
do
not
disswade
thee
,
thou
wilt
be
ready
and
apt
to
yeeld
to
any
sin
thou
art
tempted
unto
.
Men
under
the
temptations
of
sin
,
without
the
contrary
disswasions
of
Gods
Spirit
,
are
like
a
City
whose
walls
are
broken
down
,
and
so
are
liable
to
every
incursion
of
an
enemy
;
Prov.
4.23
.
the
disswasions
of
the
Spirit
they
are
as
fortresses
to
preserve
the
strong
hold
of
mans
heart
,
they
fence
and
keep
the
heart
;
when
the
Devill
by
his
temptations
perswades
to
sinne
,
the
Spirit
by
his
motions
graciously
disswades
from
it
,
Oh
do
not
break
Gods
Law
,
do
not
wound
and
hurt
thine
owne
conscience
;
by
these
disswasions
there
is
a
curb
laid
upon
the
heart
:
but
when
these
are
away
,
how
venturous
will
a
man
be
to
do
evill
?
It
is
said
of
Paul
and
Timothy
,
that
they
assayed
to
go
into
Bithynia
,
but
the
Spirit
suffere●
them
not
;
Acts
6.7
.
so
may
it
be
said
of
many
a
man
in
respect
of
sin
,
he
hath
through
the
corruption
of
his
heart
assayed
to
commit
such
and
such
a
sinne
,
but
the
Spirit
hath
not
suffered
him
.
As
a
godly
man
he
cannot
do
all
the
good
he
would
,
because
of
the
flesh
;
so
sometimes
he
shall
not
do
all
the
evill
he
would
,
because
of
the
Spirit
.
When
the
winde
blows
with
a
fresh
gale
,
the
vessell
may
saile
against
the
streame
,
which
otherwise
was
to
be
carried
down
against
the
streame
;
so
is
it
with
the
gales
of
the
Spirit
,
they
help
a
man
to
overcome
the
streame
both
of
temptation
and
corruption
too
;
but
when
the
Spirit
is
withdrawn
,
then
how
venturous
will
a
man
be
to
commit
sinne
?
If
thou
art
left
of
the
Spirit
,
thou
wilt
not
only
be
apt
and
ready
to
yeeld
unto
sinful
temptations
,
but
thou
wilt
suddenly
and
eagerly
commit
sinne
.
We
read
of
that
young
man
being
seduced
by
the
flattering
and
faire
speech
of
a
Harlot
,
that
straight
way
he
followed
her
.
Prov.
7.22
.
When
the
temptation
is
once
given
,
and
the
Spirit
doth
not
disswade
,
how
suddenly
will
a
man
be
surprized
?
As
Gun-powder
to
fire
;
so
is
temptation
to
a
corrupt
heart
,
if
the
disswasions
of
Gods
Spirit
do
not
fence
and
keep
it
.
But
this
is
not
all
;
a
man
will
not
onely
be
apt
to
fall
,
and
fall
suddenly
,
but
here
is
a
farther
mischief
,
thou
wilt
commit
a
sinne
eagerly
,
thou
wilt
be
mad
upon
thy
lust
,
thou
wilt
burne
in
the
sinne
,
thou
wilt
be
poysoned
with
the
evill
;
and
this
the
holy
Ghost
hints
to
us
,
speaking
of
the
Gentiles
who
were
without
the
Spirit
of
God
;
saies
he
,
They
were
past
feeling
;
that
is
,
Ephes.
4.19
.
they
had
no
motions
of
Gods
Spirit
,
they
were
without
the
operations
of
the
quickening
Spirit
;
but
then
what
followes
?
saies
he
,
They
have
given
themselves
over
unto
lasciviousnesse
,
to
work
all
uncleannesse
with
greedines
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
they
sinne
,
and
think
they
can
never
sin
enough
.
As
a
covetous
man
that
is
greedy
of
gaine
,
thinks
he
can
never
have
enough
;
so
these
think
they
shall
never
have
their
fill
of
their
lusts
.
—
Observe
a
fivefold
gradation
in
this
sin
.
1.
They
were
past
feeling
,
now
what
followes
this
,
it
is
not
said
they
were
carried
away
inconsiderately
to
sinne
,
but
they
gave
themselves
to
sinne
;
when
the
Spirit
is
in
a
man
,
and
it
doth
disswade
him
from
sinne
,
he
is
never
carried
to
it
,
but
he
goes
in
a
hurry
,
he
is
carried
with
reluctancy
,
but
let
the
Spirits
motions
once
be
withdrawn
,
and
then
he
shall
give
himself
to
the
Devill
.
2.
When
the
Spirit
is
withdrawn
,
they
not
onely
give
themselves
,
but
they
give
themselves
over
to
lasciviousnesse
;
that
is
,
they
give
themselves
not
partially
,
but
totally
unto
the
wayes
of
sinne
.
3.
It
is
said
they
give
themselves
,
and
this
was
worse
then
Ahabs
fact
,
1
King
.
21.25
.
for
he
sold
himself
to
work
wickednesse
;
now
for
a
man
to
sell
himself
to
the
Devill
,
it
is
a
great
evill
;
but
when
a
man
shall
give
himself
,
and
give
himself
over
,
this
is
a
farre
greater
wickednesse
.
4.
Here
was
not
only
a
giving
themselves
over
to
sin
in
thought
,
but
the
text
saith
,
they
gave
themselves
over
to
work
uncleannesse
,
they
contented
not
themselves
with
contemplative
wickednesse
,
but
they
were
workers
of
iniquity
,
such
as
made
a
trade
of
sinne
.
5.
It
is
said
they
gave
themselves
over
to
all
uncleannesse
,
not
only
to
some
sinnes
,
but
to
all
sinnes
,
and
that
with
greedinesse
;
which
is
to
my
purpose
,
Whither
will
that
man
runne
whom
the
evill
spirit
drives
?
if
the
Spirit
of
God
doth
not
come
in
with
contrary
motions
to
the
Devils
motions
,
with
what
a
vehement
eagernesse
will
a
poor
man
damn
his
own
soul
,
such
a
man
will
never
stay
till
he
comes
to
Hell
,
if
the
Spirit
of
God
do
not
stop
him
in
his
careere
,
and
say
to
him
,
this
is
the
way
,
walk
in
it
;
but
when
the
Spirit
withdrawes
,
every
man
turnes
to
his
course
as
the
horse
into
the
battle
,
Jer.
8.6
.
—
and
how
violently
will
a
horse
runne
into
the
battle
that
is
not
restrained
with
bit
and
bridle
—
Psalm
32.9
.
so
is
the
man
that
hath
neither
checks
of
conscience
,
nor
the
disswasions
of
the
Spirit
.
Thirdly
,
A
man
being
left
of
the
Spirit
of
God
when
he
is
tempted
unto
sinne
,
will
not
onely
fall
into
it
aptly
,
suddenly
and
eagerly
,
but
also
with
complacency
,
and
this
is
worst
of
all
;
so
we
reade
of
those
that
received
not
the
truth
in
the
love
of
it
,
that
they
took
pleasure
in
unrighteousnesse
;
2
Thes.
2
12.
they
not
only
acted
sin
,
but
acted
it
with
delight
.
Thus
I
have
cleared
the
first
particular
,
that
it
is
a
grievous
judgement
to
have
the
Spirit
withheld
before
the
commission
of
sinne
.
Quest.
2
How
it
appears
to
be
so
great
and
grievous
a
judgement
to
have
the
Spirit
of
God
withheld
from
a
man
after
the
commission
of
sinne
,
which
may
be
thus
evidenced
.
1.
Because
otherwise
thou
wilt
never
be
convinced
of
the
evill
thou
hast
done
,
John
16.8
.
it
is
the
Spirit
which
convinceth
the
world
of
sin
;
without
the
Spirits
conviction
there
is
no
conviction
.
2.
Thou
canst
never
repent
of
sinne
if
the
Spirit
do
not
after
its
commission
rebuke
and
convince
thee
,
for
the
Spirits
conviction
precedes
repentance
,
therefore
saies
the
Prophet
,
no
man
repents
him
of
his
wickednesse
,
saying
,
what
have
I
done
;
Jer.
8.6
.
a
man
must
be
convinced
that
what
he
hath
done
is
evill
,
before
he
repents
of
that
evill
.
We
have
a
proverb
amongst
us
,
that
what
the
eye
sees
not
,
the
heart
grieves
not
for
,
so
if
the
eye
of
the
soul
sees
not
sinne
,
the
heart
will
never
be
troubled
for
sinne
.
3.
Thou
canst
never
have
thy
nature
sanctified
from
the
filth
of
sin
,
unlesse
the
Spirit
work
on
thee
after
thy
falling
into
sin
;
sanctification
it
is
by
the
Spirit
of
God
:
And
therfore
the
Apostle
Paul
to
the
Corinthians
,
speaking
of
wicked
and
unregenerate
men
,
saies
,
1
Cor.
6.11
,
such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
,
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
Ephes.
2.22
.
So
believers
they
are
said
to
be
an
habitation
of
God
through
the
Spirit
.
Whence
you
may
observe
the
different
works
of
the
Trinity
in
the
heart
of
a
believer
.
God
the
Father
he
chuseth
this
house
,
God
the
Sonne
he
buyes
it
,
and
God
the
holy
Ghost
he
cleanseth
and
furnisheth
this
house
,
else
it
would
be
a
nasty
and
dark
dungeon
;
thou
canst
never
have
thy
Spirit
to
be
a
house
for
God
to
dwell
in
,
unlesse
the
Spirit
of
God
sweeps
thee
with
the
bosome
of
sanctifying
grace
.
4.
Thou
canst
never
subdue
the
power
of
sin
without
the
Spirit
.
Rom.
8.13
.
Therefore
saies
the
Apostle
,
If
ye
live
after
the
flesh
,
ye
shall
die
;
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
It
is
by
the
Spirit
that
we
mortifie
sinne
;
thus
you
see
what
a
misery
it
is
to
want
the
Spirit
in
its
disswasions
and
convictions
both
before
and
after
the
commission
of
sin
.
Quest.
But
why
doth
God
withhold
his
Spirit
,
that
it
shall
not
disswade
men
from
sinne
when
they
are
tempted
to
it
,
nor
convince
them
for
sin
after
they
have
committed
it
?
Answ.
In
the
general
,
you
are
to
know
that
God
doth
it
not
as
an
act
of
Sovereignty
,
but
as
an
act
of
Justice
;
you
wrong
the
Spirit
,
and
therefore
God
withholds
the
Spirit
.
—
There
may
be
five
reasons
laid
down
as
the
ground
why
God
withholds
his
Spirit
in
its
strivings
with
men
.
1.
Because
in
times
past
you
have
refused
to
hearken
to
the
frequent
motions
and
perswasions
of
Gods
Spirit
;
the
Spirit
of
God
hath
told
you
that
if
you
walk
in
such
wicked
wayes
,
the
end
of
them
will
be
death
;
how
often
hath
it
suggested
unto
you
,
that
if
you
go
on
in
such
and
such
courses
,
you
will
be
undone
for
ever
?
and
yet
you
have
gone
on
in
sinne
,
and
would
not
hearken
unto
the
Spirit
;
thus
God
complaines
of
his
people
by
the
Psalmist
,
Psal.
81.11,12
My
people
would
not
hearken
&
my
voice
,
and
Israel
would
have
none
of
me
;
so
I
gave
them
up
unto
their
own
hearts
lust
,
and
they
walked
in
their
own
counsels
;
as
if
he
should
say
,
they
would
not
hearken
unto
me
,
and
therefore
my
Spirit
shall
disswade
them
no
more
.
I
will
leave
them
to
themselves
,
and
let
them
take
their
own
course
.
2.
Because
it
may
be
you
have
fastened
,
and
fathered
sinful
affections
that
arise
from
the
flesh
,
upon
the
Spirits
motions
,
and
this
is
such
an
injury
to
the
Spirit
that
he
will
not
bear
,
as
when
men
shall
say
their
wrath
kindled
from
hell
,
is
the
zeale
of
the
Spirit
coming
down
from
Heaven
;
that
their
erroneous
opinions
are
the
Spirits
teachings
,
when
he
is
the
Spirit
of
truth
;
and
Satanical
delusions
,
divine
inspirations
.
And
this
is
an
indignity
not
inferiour
,
then
if
some
subject
should
lay
his
bastard
at
his
Princes
gate
;
and
this
some
think
is
understood
by
the
vexing
of
the
Spirit
mentioned
by
the
Prophet
Isaiah
;
Isa.
63.10
.
this
may
be
another
cause
why
the
Lord
may
withhold
his
Spirit
.
3.
Because
men
do
more
easily
listen
to
the
suggestions
of
the
evill
Spirit
,
then
to
the
motions
of
the
good
Spirit
;
it
makes
your
friend
deny
to
come
to
your
house
when
you
shall
give
entertainment
to
his
enemy
,
when
the
Devill
shall
come
and
easily
prevaile
with
you
,
when
you
shall
either
sinne
upon
no
temptation
,
or
upon
a
smal
temptation
;
this
is
a
high
provocation
to
Gods
Spirit
,
and
this
is
a
reason
why
there
is
so
severe
a
judgment
annexed
to
the
third
Commandment
;
that
God
will
not
hold
them
guiltlesse
that
take
his
name
in
vaine
,
because
there
is
lesse
temptation
to
the
sinne
of
swearing
then
to
any
other
sinne
in
the
world
.
Other
sinnes
they
are
more
consonant
to
flesh
and
blood
,
but
swearing
of
all
sinnes
,
men
have
the
least
temptation
to
it
;
The
swearer
serves
the
Devill
gratis
,
and
hath
neither
profit
nor
pleasure
by
his
sinne
,
and
therefore
God
annexes
so
severe
a
punishment
.
When
thou
shalt
runne
unto
sinne
upon
an
easie
t●mptation
,
and
wilt
not
hearken
to
Gods
Spirit
upon
an
earnest
motion
,
this
provokes
the
Lord
to
withhold
the
strivings
of
his
Spirit
from
thee
.
4.
Because
in
former
time
thou
hast
plotted
and
deliberated
how
to
commit
sinne
,
therefore
the
Spirit
will
withdraw
from
thee
for
time
to
come
.
There
are
many
that
do
commit
sinne
with
deliberation
,
premeditation
,
and
consultation
;
and
that
man
which
commits
a
sinne
deliberately
and
contrivedly
,
he
doth
greatly
provoke
the
Spirit
of
God
.
Pro.
v
16.30
.
It
is
said
of
a
wicked
man
that
he
shutteth
his
eyes
to
devise
mischief
;
shutting
of
the
eye
is
a
studying
,
plotting
and
deliberating
posture
.
As
it
is
with
a
friend
,
if
you
shall
give
him
a
blow
at
peradventure
,
though
he
may
be
angry
at
first
,
yet
when
he
shall
understand
that
it
was
against
your
will
,
he
will
be
quickly
pacified
,
but
if
he
sees
that
you
plot
and
contrive
his
death
,
this
makes
him
that
he
will
never
come
into
your
company
more
:
Thus
it
is
with
the
Spirit
of
God
,
when
he
sees
thee
fall
into
sinne
inconsiderately
and
unadvisedly
,
he
will
not
withdraw
from
thee
for
this
;
but
when
the
Spirit
shall
see
that
we
way-lay
him
,
and
do
deliberate
and
contrive
how
to
commit
sin
,
this
provokes
him
,
if
not
for
ever
,
yet
for
a
long
departure
.
Such
deliberate
acts
of
the
soul
they
are
more
directly
against
God
;
1
King
.
15.5
.
and
to
this
purpose
is
observable
what
you
reade
concerning
David
,
that
he
did
that
which
was
right
in
the
eyes
of
the
Lord
all
the
dayes
of
his
life
,
save
onely
in
the
matter
ofVriah
the
Hittite
.
Now
why
doth
not
the
text
say
rather
,
that
he
was
perfect
,
or
did
that
which
was
right
in
the
eyes
of
the
Lord
,
save
onely
in
the
matter
of
Bathsheba
,
for
that
was
the
foulest
sinne
?
There
is
this
reason
given
hereof
,
why
the
Spirit
of
God
should
say
that
he
was
a
perfect
man
,
save
onely
in
the
matter
of
Vriah
,
rather
then
in
that
of
Bathsheba
;
because
his
sinne
in
the
matter
of
Bathsheba
,
it
was
done
rashly
and
inconsiderately
,
he
was
suddenly
surprized
with
a
temptation
;
but
the
matter
of
Vriah
,
2
Sam.
ch.
11.
it
was
done
more
deliberately
,
plottingly
and
contrivedly
;
for
first
,
he
sends
for
him
home
from
the
warres
,
that
so
he
might
cloak
his
foul
fact
,
then
he
makes
him
drunk
,
and
after
he
makes
him
carry
the
contrivance
of
his
own
death
in
a
letter
to
Joab
;
so
that
it
was
a
sinne
so
deliberately
acted
,
that
the
Spirit
of
God
put
a
brand
upon
him
for
it
;
take
heed
therefore
of
deliberate
acts
of
sinne
.
I
censure
none
,
every
one
of
you
must
stand
or
fall
to
your
own
Master
;
but
this
I
say
,
that
it
is
a
sinne
which
gives
an
especial
provocation
to
the
Spirit
of
God
.
It
is
the
saying
of
a
Modern
Divine
,
and
a
true
one
;
That
a
deliberate
will
to
sinne
without
the
act
,
is
more
sinful
then
the
act
of
sinne
without
a
deliberate
will
;
and
thus
in
the
case
of
Peter
,
that
man
does
worse
who
purposes
to
deny
Christ
,
though
he
never
doth
it
,
then
Peter
that
did
actually
deny
Christ
,
and
never
intended
it
;
therefore
look
to
your
purposes
and
deliberations
;
if
you
sinne
deliberately
,
it
is
the
next
step
to
the
sinne
of
those
against
whom
the
Prophet
prayes
,
Lord
,
be
not
merciful
to
those
that
sinne
maliciously
.
5.
The
Spirit
of
God
will
withdraw
from
a
man
when
men
prostitute
the
holy
Spirit
to
base
lusts
,
as
all
hypocrites
do
who
do
talk
of
the
Spirit
onely
to
commit
sinne
,
and
enjoy
their
lusts
more
securely
.
Thus
Simon
Magus
he
desired
the
extraordinary
gifts
of
the
Spirit
,
that
he
might
seeme
some
body
,
and
enrich
himself
;
this
was
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
speaks
,
1
Thes.
2.5
.
a
cloak
for
his
covetousnesse
.
Many
grieve
and
provoke
the
Spirit
to
depart
,
when
they
themselves
do
not
serve
God
,
but
rather
serve
themselves
on
God
.
SERMON
.
IV.
At
Lawrence
Jury
,
London
,
Novemb.
10.
1650.
GEN.
6.
verse
3.
And
the
Lord
said
,
My
Spirit
shall
not
alwayes
strive
with
man
,
&c.
I
Proceed
now
to
answer
another
Quere
,
or
case
of
Conscience
very
usefull
which
is
this
—
Quest.
How
farre
the
Spirit
of
God
may
be
withheld
or
withdrawn
even
from
a
godly
man
,
both
before
and
after
the
commission
of
sinnes
?
First
,
I
shall
shew
you
how
far
the
Spirit
of
God
may
be
withheld
before
,
—
and
then
secondly
,
after
the
commission
of
sin
.
The
Spirit
of
God
in
a
fivefold
,
respect
may
be
said
to
be
withdrawn
from
a
godly
man
before
the
commission
of
sinne
.
1.
That
it
shall
not
enlighten
thee
to
make
thee
know
it
is
a
sinne
thou
art
tempted
unto
;
and
thus
we
read
of
the
Patriarchs
that
married
divers
wives
.
The
Spirit
of
God
in
that
dark
age
of
the
world
,
the
Patriarchs
was
so
withheld
,
that
it
did
not
enlighten
them
,
no
not
till
their
dying
day
,
that
we
read
of
,
that
Poligamy
was
a
sinne
,
and
therefore
they
lived
and
died
in
it
.
2.
Though
thou
mayest
be
enlightened
to
know
that
it
is
a
sinne
thou
art
tempted
unto
,
yet
thou
mayest
be
so
left
of
the
Spirit
,
that
through
the
impetuousnesse
of
thy
lust
,
and
the
violence
of
the
temp●…tion
,
thou
mayest
be
carried
to
commit
that
sin
;
and
thus
we
find
plainin
the
case
of
David
;
David
he
could
not
but
know
that
Adultery
was
a
sin
,
and
yet
being
left
of
the
Spirit
of
God
,
the
strength
of
his
lust
,
and
the
violence
of
his
temptation
was
such
,
that
he
was
carried
to
commit
it
.
3.
A
godly
man
may
be
so
farre
left
by
the
Spirit
,
that
when
he
is
tempted
to
a
sinne
,
he
may
rather
consult
with
flesh
and
blood
then
with
the
Spirit
of
God
,
whether
he
should
commit
the
sinne
,
yea
or
no
:
And
thus
a
godly
man
,
when
life
,
liberty
and
estate
lie
at
stake
,
doth
often
consult
his
own
safety
rather
then
inward
peace
;
and
this
is
very
much
,
2.
Sam.
11.
and
yet
thus
it
was
with
David
in
the
matter
of
Vriah
.
4.
Godly
men
may
be
so
left
,
that
they
may
contrive
and
deliberate
how
to
commit
a
sinne
before
they
commit
it
.
Divines
do
usually
give
it
as
a
difference
between
godly
and
wicked
men
,
that
the
one
sinnes
deliberately
,
the
other
not
;
yet
there
are
instances
in
Scripture
that
shew
that
godly
men
may
contrive
and
deliberate
how
to
commit
a
sinne
;
now
this
as
Divines
shew
,
is
at
the
threshold
of
hell
,
there
is
but
a
little
between
them
and
damnation
;
and
thus
David
,
it
is
true
,
the
sinne
of
adultery
,
it
was
not
so
deliberate
as
the
murther
of
Vriah
,
for
there
David
did
contrive
the
meanes
whereby
he
should
be
killed
,
and
the
time
when
,
with
the
manner
how
,
and
the
instrument
by
whom
,
now
this
was
a
very
deliberate
act
of
sinne
,
yet
thus
farre
may
agodly
man
be
left
,
therefore
what
cause
have
they
to
blesse
and
magnifie
the
free
grace
of
God
,
that
come
so
near
hell
,
and
yet
never
come
there
;
you
may
have
your
garments
smell
of
hell-fire
,
yet
you
may
never
come
into
burning
.
Deliberate
acts
of
sinne
tend
unto
that
unpardonable
sinne
against
the
holy
Ghost
,
which
is
of
malice
,
therefore
take
heed
of
such
sins
.
5.
The
Spirit
of
God
may
so
leave
thee
though
a
godly
man
,
that
thou
mayest
fall
into
those
sinnes
that
are
contrary
to
those
graces
,
wherein
thou
art
most
eminent
;
For
a
man
that
is
chaste
to
keep
from
those
sinnes
which
are
not
so
contrary
to
his
native
disposition
,
is
not
so
much
;
but
for
a
chaste
man
to
be
so
left
of
God
,
as
to
fall
into
adultery
,
&
for
a
meek
man
to
fall
into
passion
,
this
is
a
great
evill
.
I
shall
lay
down
severall
instances
hereof
,
of
godly
men
that
have
been
thus
left
by
the
Spirit
of
God
.
—
Abraham
,
you
finde
him
in
Scripture
recorded
to
be
the
father
of
the
faithful
;
Rom.
4.
what
a
large
encomium
doth
the
Apostle
make
of
Abrahams
faith
?
and
God
did
so
leave
him
,
that
he
fell
into
unbelief
and
distrust
of
God
,
Gen.
12.11,12
.
by
denying
his
own
wife
,
which
was
most
contrary
to
that
grace
wherein
he
was
so
eminent
.
You
finde
also
of
Noah
,
that
in
the
Scripture
he
is
commended
for
a
very
sober
man
,
and
that
when
all
the
world
were
eating
and
drinking
,
marrying
,
and
giving
in
marriage
,
it
was
a
very
drunken
excessive
and
luxurious
age
;
and
Noah
he
was
commended
by
God
for
his
sobriety
;
Gen.
9.21
.
but
yet
through
drunkennesse
was
the
sinne
most
contrary
to
that
excellent
grace
of
sobriety
he
was
so
eminent
in
,
yet
was
he
overtaken
therewith
.
Likewise
Lot
,
he
is
commended
by
the
holy
Ghost
for
disliking
the
filthy
conversation
of
the
Sodomites
,
and
it
is
strange
that
Lot
himself
should
be
overtaken
with
the
sinne
of
uncleannesse
,
and
that
he
should
fall
into
the
abominable
sinne
of
Incest
;
for
so
you
finde
it
related
of
him
,
Gen.
19.33,35
.
he
lay
with
his
two
daughters
.
So
also
Moses
,
the
Scripture
tells
you
of
him
,
that
he
was
the
meekest
man
upon
the
earth
.
Num.
12.3
.
Now
of
all
sinnes
you
would
least
suspect
that
he
should
fall
into
passion
;
but
yet
you
finde
Moses
his
meeknesse
,
turned
into
passionatenesse
,
insomuch
that
he
spake
unadvisedly
with
his
lips
,
Psal.
106.33
.
Num.
11.15
.
and
thus
speaks
unto
God
,
If
thou
deale
thus
with
me
,
kill
me
I
pray
thee
out
of
hand
.
David
,
the
book
of
Psalms
tels
you
how
eminent
he
was
for
patience
,
2
Sam.
16.10
.
how
quietly
he
bore
Gods
afflicting
hand
;
how
patient
was
he
when
Shimei
did
so
curse
and
revile
him
?
And
yet
meeting
but
with
a
churlish
carriage
from
Nabal
,
his
Spirit
was
all
in
a
rage
,
insomuch
that
he
went
with
a
purposed
revenge
to
kill
Nabal
and
all
his
family
.
1
Sam.
25.13
.
Job
,
you
know
the
Scripture
tells
of
him
,
that
he
was
the
most
eminently
and
exemplarily
patient
,
would
you
think
that
ever
he
should
fall
into
impatiency
?
why
yes
,
he
falls
into
that
sinne
which
was
most
contrary
to
that
grace
wherein
he
was
most
eminent
;
how
doth
he
curse
the
day
of
his
birth
,
Job
.
3.3
.
Let
the
day
perish
(
saith
he
)
wherein
I
was
borne
,
and
the
night
in
which
it
was
said
,
There
is
a
man-childe
conceived
?
and
so
he
prayes
earnestly
for
the
day
of
his
death
,
Job
.
6.8,9
.
Oh
(
saies
he
)
that
I
might
have
my
request
!
and
that
God
would
grant
me
the
thing
that
I
long
for
!
even
that
it
would
please
God
to
destroy
me
,
that
he
would
let
loose
his
hand
and
cut
me
off
.
Here
you
see
the
impatiency
of
Jobs
spirit
;
this
I
mention
to
you
,
to
let
you
see
what
a
poor
thing
man
is
if
Gods
Spirit
leave
him
,
that
he
shall
not
onely
fall
into
those
sinnes
which
are
pleasing
unto
nature
,
but
into
those
sinnes
which
are
most
contrary
to
his
nature
;
thus
you
see
how
farre
the
Spirit
may
leave
a
man
before
the
commission
of
sinne
.
Quest.
2
How
farre
may
the
Spirit
of
God
leave
a
man
after
the
commission
of
sinne
?
Answ.
1
The
Spirit
it
may
not
convince
thee
that
it
is
a
sinne
thou
hast
done
,
after
thou
hast
committed
it
;
and
thus
it
was
with
the
Patriarchs
in
the
first
age
of
the
world
,
they
were
given
to
marry
many
wives
,
and
it
was
as
in
doubtlesse
,
because
it
did
crosse
the
first
institution
of
marriage
,
which
was
between
one
man
and
one
woman
;
now
the
Spirit
of
God
was
so
withheld
from
them
,
that
after
they
fell
into
that
sinne
,
they
were
not
convinced
of
it
,
and
therefore
they
lived
and
died
in
it
.
Answ.
2
The
Spirit
may
be
so
farre
from
convincing
a
man
of
sinne
,
and
may
so
withdraw
from
a
man
,
that
after
he
hath
sinned
,
he
may
go
about
to
defend
and
justifie
the
sinne
he
hath
committed
;
and
thus
Jonah
,
he
sinned
in
not
obeying
Gods
commandment
of
going
to
Nineveh
,
and
when
God
spared
Nineveh
,
Jonah
was
very
angry
,
and
when
God
comes
to
reason
with
him
,
asking
him
whether
he
did
well
to
be
angry
,
why
yes
,
saies
he
,
I
do
well
to
be
angry
,
even
unto
death
.
Jonah
4.9
.
Here
was
a
good
man
in
a
pettish
mood
,
and
to
Gods
face
would
justifie
his
own
passion
.
So
Israel
under
the
name
of
Ephraim
,
they
would
justifie
their
own
wickednesse
.
Ephraim
is
a
Merchant
(
saith
the
Prophet
,
)
Hosea
12.7,8
.
the
balances
of
deceit
are
in
his
hand
,
he
loveth
to
oppresse
;
But
what
said
Ephraim
:
yet
(
saies
he
)
I
am
become
rich
,
I
have
found
me
out
substance
,
in
all
my
labours
they
shall
finde
no
iniquity
in
me
that
were
sinne
;
and
yet
God
charges
them
with
the
balances
of
deceit
.
Answ.
3
A
godly
man
he
may
for
a
long
time
,
yea
many
years
lie
under
sinne
,
and
the
Spirit
of
God
may
not
work
remorse
of
conscience
in
him
for
the
sinne
he
hath
committed
,
and
this
is
very
sad
;
thus
the
Spirit
was
withdrawn
from
David
,
he
commits
adultery
with
Bathsheba
,
and
till
the
childe
was
borne
,
and
Nathan
the
Prophet
came
to
him
,
we
never
read
that
he
was
troubled
for
his
sinne
;
the
Spirit
did
not
work
remorse
of
conscience
in
him
,
which
must
be
nine
moneths
after
the
manner
of
women
.
Nay
,
we
read
of
Josephs
brethren
,
that
they
cast
him
into
a
pit
,
and
sold
him
unto
the
Ishmaelites
,
and
though
they
dealt
thus
unnaturally
with
their
brother
,
yet
the
Scripture
tells
us
that
it
was
about
one
and
twenty
years
before
they
were
troubled
for
this
sin
;
when
they
were
in
prison
in
Egypt
,
then
they
said
one
to
another
,
Verily
we
are
guilty
of
our
brothers
blood
,
and
therefore
is
this
evill
come
upon
us
.
Gen.
42
21.
Answ
,
4
The
Spirit
of
God
may
so
farre
withdraw
from
a
godly
man
after
he
hath
committed
sinne
,
that
he
may
rather
commit
more
sinnes
to
hide
that
one
sinne
,
then
to
repent
of
it
;
and
this
is
a
high
step
,
how
near
hell
it
is
!
Yet
thus
David
,
after
he
had
fallen
into
adultery
,
he
doth
not
put
his
conscience
on
work
to
repent
of
this
sinne
,
but
puts
his
wits
on
work
how
to
cover
this
sinne
,
and
for
that
end
sends
for
Vriah
home
to
lie
with
his
wife
,
to
cover
his
own
sinfull
fact
;
and
makes
him
drunk
,
and
when
he
could
not
bring
that
to
passe
,
then
he
contrives
his
death
,
and
makes
him
the
messenger
of
death
to
himself
.
So
Peter
a
good
man
,
and
yet
Peter
committed
many
sinnes
to
excuse
one
sinne
;
nay
,
he
committed
many
sinnes
,
sooner
then
he
did
repent
of
one
sinne
,
when
he
denied
Christ
.
First
,
he
denies
him
;
Then
he
denies
him
with
an
oath
;
And
thirdly
,
he
denies
him
with
a
curse
;
whether
he
cursed
Christ
,
or
himself
,
or
both
,
it
is
not
certaine
.
Thus
committed
he
many
sinnes
to
excuse
one
.
This
is
a
farre
degree
,
and
yet
thus
farre
may
a
godly
man
go
.
Answ.
5
A
godly
man
after
he
hath
committed
sinne
may
be
so
farre
from
having
power
to
mortifie
that
sinne
,
that
he
may
fall
into
it
often
and
again
.
Gen.
12.13
.
Gen.
20.2
.
We
have
many
Scripture-instances
hereof
.
Abraham
,
he
fell
twice
into
the
sinne
of
lying
,
in
denying
his
own
wife
;
so
Joseph
,
Gen.
42.15,16
1
Kings
11.9
.
he
fell
twice
into
the
sinne
of
swearing
.
Solomon
,
he
sinned
against
the
Lord
after
he
had
twice
appeared
to
him
.
And
so
the
children
of
Israel
,
Num.
14.22
.
they
fell
into
the
sinne
of
murmuring
against
God
ten
times
together
,
one
after
a-another
.
1
Kings
22.49
2
Chron.
18.2
Thus
Jehosaphat
sinned
in
sinfull
compliance
with
wicked
men
twice
,
as
may
be
gathered
.
I
do
not
mention
this
to
boulster
any
man
in
a
ventrous
way
of
sinning
,
but
only
for
the
ease
of
afflicted
consciences
;
the
Spirit
may
leave
thee
thus
farre
,
both
before
and
after
the
commission
of
sin
.
Before
I
come
to
handle
the
witholdings
of
the
Spirit
in
reference
to
that
which
is
good
,
I
shall
give
you
the
use
of
the
former
points
.
If
the
Spirit
of
God
do
leave
you
thus
farre
,
then
I
inferre
Inference
1
That
you
are
not
to
impute
it
to
God
,
as
an
act
of
Sovereignty
,
but
as
an
act
of
Justice
;
God
is
provoked
to
do
it
.
Why
doth
the
Spirit
of
God
say
to
thee
,
as
the
Lord
to
Ephra●m
.
He
is
given
to
Idols
,
let
him
alone
?
Hosea
4.17
.
why
is
it
that
Gods
Spirit
leaves
thee
?
some
affront
or
other
thou
hast
done
to
the
Spirit
;
either
thou
hast
quenched
the
Spirits
motions
,
or
grieved
the
Spirit
,
or
vexed
the
Spirit
,
or
resisted
the
Spirit
in
its
operations
,
and
therefore
thou
shalt
hear
no
more
of
the
disswasions
of
the
Spirit
in
thy
heart
.
Inference
.
2
Do
not
censure
a
man
when
thou
seest
him
fall
into
sinne
;
be
not
severe
against
him
:
if
Gods
Spirit
should
be
withdrawn
from
thee
,
thou
wouldest
sinne
a
thousand
times
more
then
that
man
.
The
Scripture
commands
that
you
should
restore
men
fallen
with
the
spirit
of
meeknesse
,
considering
your selves
,
lest
you
also
be
tempted
.
Gal.
6.
i.
Tu
hodie
,
Ego
cras
.
Aug.
Doest
thou
see
another
man
sinne
?
do
not
judge
him
;
consider
thy self
,
if
the
Devill
should
tempt
thee
to
a
worse
sinne
,
and
the
Spirit
withdraw
from
thee
,
thou
wouldest
sinne
worse
then
that
man
hath
sinned
.
Inference
.
3
What
cause
have
you
to
blesse
God
that
he
hath
given
the
strivings
of
his
Spirit
both
to
your selves
and
other
men
.
1.
Blesse
God
,
the
Spirit
is
given
to
you
;
The
Spirit
in
the
Word
,
is
the
voice
behinde
thee
,
saying
,
This
is
the
Way
,
walk
in
it
;
and
by
this
meanes
you
are
renced
from
many
temptations
,
and
freed
from
many
evils
.
should
a
tempting
Devill
and
thy
corrupt
heart
meet
,
and
Gods
Spirit
but
withdraw
,
into
what
evill
wouldest
thou
runne
?
Even
such
a
man
in
such
a
case
would
rush
on
in
evill
,
as
the
horse
rushes
on
into
the
battle
,
if
the
Spirit
should
not
restraine
him
from
sin
.
Secondly
,
blesse
God
for
other
men
,
that
by
the
common
restraining
power
of
the
Spirit
he
laies
a
check
and
controll
upon
the
spirits
of
men
;
were
it
not
for
this
,
there
would
be
no
living
in
the
world
;
Homo
hominis
Lupus
.
how
would
humane
socies
be
destroied
?
every
man
would
be
savage
and
cruell
each
to
other
;
we
should
kill
and
murther
every
man
that
angered
us
;
deceive
every
man
that
dealt
with
us
;
tell
a
lie
to
every
man
that
speaks
to
us
;
we
should
commit
all
sinne
.
There
is
great
wickednesse
done
in
this
last
and
worst
age
of
the
world
,
but
there
would
be
more
evill
done
,
did
not
the
Spirit
lay
curb●
and
restraints
upon
mens
consciences
,
Inference
.
4
Labour
and
pray
,
the
lesse
the
Spirit
of
God
hath
striven
with
you
before
the
commission
of
sin
,
that
it
may
the
more
strive
with
you
by
convincing
you
after
you
have
fallen
into
it
.
It
may
be
you
have
sinned
ignorantly
,
aptly
,
eagerly
or
deliberately
;
the
more
the
Spirit
hath
bin
withheld
from
thee
before
the
commission
of
sinne
,
pray
to
have
it
strive
the
more
with
thee
afterwards
,
and
that
in
these
three
wayes
.
1.
By
working
in
thee
a
more
clear
conviction
of
sinne
,
to
shew
thee
not
sin
in
the
lump
,
but
thy
particular
sinne
,
clothed
with
all
its
haynous
and
agravating
circumstances
;
to
convince
thee
savingly
,
that
there
may
be
(
as
it
were
)
some
compensation
made
of
the
Spirits
being
before
whithheld
from
thee
.
2.
In
a
more
deep
humiliation
,
the
more
the
Spirit
hath
been
withheld
from
you
before
the
commission
of
sinne
,
desire
that
the
more
the
Spirit
may
cast
thee
down
after
its
commission
.
This
was
typed
out
under
the
Law
;
that
man
which
did
but
touch
an
unclean
thing
,
was
to
be
unclean
till
evening
;
but
if
a
man
had
carried
an
unclean
thing
about
him
,
then
he
was
to
cast
off
all
his
clothes
:
So
if
you
have
but
touched
a
sinne
,
you
are
to
be
humbled
;
but
if
you
have
fallen
into
a
sinne
which
the
Spirit
hath
not
convinced
you
of
,
then
you
are
to
labour
for
a
greater
measure
of
conviction
and
humiliation
afterwards
.
3.
Learn
that
the
Spirit
may
work
in
thee
a
more
dear
affection
to
Jesus
Christ
.
It
is
observed
of
Peter
,
the
Spirit
did
more
leave
him
to
fall
into
sinne
then
he
did
all
the
other
Apostles
,
except
Judas
;
Now
,
when
Christ
comes
to
aske
Peter
whether
he
loved
himor
not
?
saies
he
,
Simon
Peter
,
doest
thou
love
me
more
then
these
?
He
doth
not
say
onely
doest
thou
love
me
,
Peter
,
but
lovest
thou
me
more
then
these
?
as
if
he
should
say
,
Peter
,
thou
hast
sinned
against
me
more
then
all
the
other
Apostles
have
,
and
therefore
thou
shouldest
love
me
more
then
they
.
So
Mary
Magdalene
,
she
was
a
great
sinner
,
having
seven
Devils
cast
out
of
her
;
but
what
is
said
of
her
?
Luke
7.47
.
Her
sinnes
which
are
many
,
are
forgiven
her
,
for
she
loved
much
;
that
is
,
the
lesse
love
she
had
to
Jesus
Christ
before
the
commission
of
sinne
,
the
more
she
had
afterwards
,
Many
sinnes
were
forgiven
her
,
and
therefore
she
loved
much
;
therefore
in
that
place
must
not
be
understood
as
if
her
love
was
a
cause
of
her
being
forgiven
,
but
a
demonstration
and
an
evidence
of
it
.
SERMON
.
V.
At
Lawrence
Jury
.
London
.
Novemb.
17.
1650.
GEN.
6.
verse
3.
And
the
Lord
said
,
My
Spirit
shall
not
alwayes
strive
with
man
,
&c.
I
Proceed
now
to
handle
to
you
the
with-holdings
of
the
Spirit
in
reference
to
good
,
that
it
shall
not
stirre
up
holy
motions
in
the
heart
unto
duty
.
But
before
I
come
particularly
to
speak
of
this
,
I
shall
lay
down
a
fourfold
distinction
about
the
Spirits
motions
to
good
.
1.
There
are
exciting
acts
of
the
Spirit
in
stirring
up
holy
affections
in
the
heart
,
in
blowing
up
those
coales
of
affection
and
grace
within
them
;
John
14.26
.
and
this
is
that
which
was
promised
by
Christ
,
that
the
holy
Ghost
shall
bring
all
things
to
rememberance
.
2.
There
is
an
assisting
act
of
the
Spirit
;
Rom.
8.26
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
Spirit
in
Scripture
is
said
to
help
our
infirmities
.
You
reade
not
onely
of
an
intercession
of
the
Spirit
in
a
way
of
acceptance
,
but
of
an
intercession
of
the
Spirit
by
way
of
assistance
.
As
in
a
tree
,
though
there
be
a
seminal
vertue
in
the
tree
,
yet
without
the
helping
influence
of
heaven
it
beares
no
fruit
:
So
the
Spirit
of
God
helps
us
to
work
,
Col.
1.18
.
Psal.
12.13
.
and
Ephes.
1.19
.
3.
There
is
a
corroborating
act
of
the
Spirit
;
not
onely
bare
assistance
,
but
strength
and
increase
of
grace
by
the
Spirit
of
God
to
the
souls
of
men
;
and
therefore
you
read
of
the
supplies
of
the
Spirit
,
Phil.
1.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
farther
degrees
and
measures
of
the
Spirit
.
4.
There
is
a
comforting
and
a
testifying
act
of
the
Spirit
,
when
the
Spirit
of
God
shall
back
the
testimony
of
thy
conscience
,
to
evidence
the
sincerity
of
thy
heart
;
and
thus
you
read
of
Paul
,
that
his
conscience
did
beare
him
witnesse
in
the
holy
Ghost
;
the
Spirit
of
God
did
witnesse
with
his
spirit
the
truth
and
sincerity
of
his
heart
.
Rom.
9.1
.
2
Cor.
1.12
.
—
Now
though
I
might
handle
all
these
particulars
,
and
shew
what
a
grievous
judgement
it
is
to
have
the
Spirit
withheld
in
these
regards
:
Yet
I
shall
onely
speak
of
the
Spirit
,
and
shew
what
a
sad
judgement
it
is
to
have
the
Spirit
withheld
in
its
exciting
acts
,
that
it
shall
not
stir
up
holy
motions
in
the
heart
to
good
;
in
the
handling
of
which
I
shall
proceed
after
this
method
.
-
1.
Shew
you
,
wherein
it
appears
to
be
a
judgement
to
have
the
Spirit
withheld
in
regard
of
holy
motions
to
good
.
-
2.
When
the
Spirit
doth
vouchsafe
such
motions
;
how
you
may
know
them
,
and
difference
them
from
those
motions
to
good
which
the
Devil
may
stir
a
man
up
unto
.
1.
That
man
from
whom
the
Spirit
is
withheld
in
its
motions
unto
good
,
there
are
these
three
miseries
which
will
attend
him
.
1.
There
will
be
a
vacuity
or
emptinesse
of
holy
thoughts
in
thy
heart
.
The
Spirit
of
God
is
like
unto
the
spring
in
the
Clock
,
if
that
lie
still
,
all
lies
still
;
so
if
the
Spirit
of
God
lies
still
within
thee
,
Phil.
2.13
.
all
thy
affections
which
are
the
motions
of
thy
soul
,
they
cannot
stirre
.
It
is
God
which
worketh
in
us
both
to
will
and
to
do
of
his
good
pleasure
.
If
the
Spirit
of
God
be
withheld
,
there
cannot
be
so
much
as
a
will
in
thee
to
that
which
is
truly
good
.
Mans
heart
it
is
like
that
house
in
the
Parable
,
Matth.
12.44
.
(
when
the
Spirit
is
withheld
from
him
)
when
the
Devil
came
to
possesse
it
,
it
is
said
that
he
found
it
empty
,
swept
and
garnished
;
empty
,
that
is
,
void
of
any
holy
thoughts
,
and
gracious
motions
;
and
garnished
,
that
is
,
not
with
the
graces
of
Gods
Spirit
,
but
with
the
Devils
furniture
;
and
if
you
will
see
what
that
furniture
is
,
read
Matth.
15.19,20
.
There
will
be
an
emptinesse
in
thy
heart
of
good
motions
,
when
God
withdrawes
his
Spirit
.
2.
Thy
heart
will
he
filled
and
pestered
with
evill
motions
from
the
Devill
.
Mans
heart
it
cannot
lie
long
idle
or
empty
;
if
it
be
not
filled
withe
the
Spirits
motions
,
it
will
be
by
the
Devils
instigations
.
The
heart
if
it
be
not
Christs
garden
,
it
will
be
the
Devils
Seminary
;
if
not
Christs
store-house
,
it
will
be
the
Devils
work-house
;
if
it
be
not
the
Temple
of
the
holy
Ghost
,
it
will
be
the
Devils
Chappel
.
Now
this
is
that
which
makes
the
misery
the
greater
when
evill
motions
do
pester
and
fill
the
heart
;
the
Sripture
expresses
it
by
the
Devils
filling
of
the
heart
.
If
the
gales
of
the
holy
Spirit
do
not
fill
the
sailes
of
thy
heart
to
set
thee
forward
to
heaven
,
then
the
instigation
and
provocations
of
Satan
will
help
to
drive
thee
forward
to
hell
;
Ephes.
5.18
.
1
John
4.13
.
and
it
is
worth
your
noting
,
as
the
Scripture
speaks
of
the
indwelling
of
the
Spirit
,
that
is
,
by
its
motions
in
the
hearts
of
the
godly
;
as
we
say
the
Sunne
is
in
the
house
,
when
only
the
beames
thereof
are
there
:
So
when
evill
motions
shall
fill
our
hearts
,
the
Scripture
expresses
this
by
the
Devils
being
there
;
thus
the
Apostle
to
Ananians
,
Why
hath
Satan
filled
thy
heart
?
Acts
5.3
.
it
is
not
to
be
understood
of
a
bodily
possession
,
but
the
meaning
is
that
the
Devil
put
that
covetous
motion
into
his
heart
;
the
Devill
was
in
that
motion
which
was
in
his
heart
;
and
therefore
men
are
to
look
upon
evill
motions
,
as
having
the
Devill
in
them
.
When
Judas
had
a
motion
to
betray
Christ
,
it
's
said
,
Luke
22.3
.
Then
entered
Satan
into
him
;
the
Devill
entered
with
that
motion
,
for
immediately
he
went
out
and
communed
with
the
high
Priests
,
and
came
to
an
agreement
with
them
about
the
betraying
of
Christ
,
and
they
must
needs
go
whom
the
Devill
drives
,
as
we
say
in
the
Proverb
.
What
a
misery
then
is
this
?
when
the
Spirit
of
God
is
withheld
in
its
gracious
motions
,
then
will
the
Devill
possesse
thy
heart
by
evill
motions
.
3.
If
the
Spirit
withdraw
in
its
exciting
acts
,
it
will
also
be
withheld
in
its
assisting
acts
,
this
is
a
farther
misery
;
if
it
never
move
you
to
act
grace
,
it
will
never
assist
you
therein
.
It
is
true
,
that
sometimes
there
may
be
motions
to
good
in
the
heart
which
may
not
be
backt
with
assistance
.
The
resolutions
that
many
take
to
become
reformed
,
are
the
common
workings
of
the
Spirit
,
which
many
times
are
never
brought
into
act
by
any
farther
assistance
of
the
Spirit
;
as
sometimes
convictions
are
without
conversion
.
But
this
is
certain
,
that
where
the
Spirit
moves
not
to
good
,
it
will
not
assist
in
the
doing
thereof
;
water
can
rise
no
higher
then
the
spring
from
whence
it
flows
;
if
thy
motions
are
natural
,
there
will
be
no
more
assistance
then
what
comes
from
nature
.
Now
we
may
know
the
misery
of
the
Spirits
withdrawing
his
exciting
and
assisting
power
by
the
particulars
following
,
viz.
1.
Upon
this
withdrawing
the
soul
is
not
so
voluntarily
put
upon
doing
good
,
nor
doth
it
set
upon
holy
duties
with
so
much
liking
delight
and
complacency
,
but
rather
doth
them
in
a
compulsory
way
,
and
we
come
to
them
as
a
Bear
to
the
stake
,
or
as
a
childe
sent
to
schoole
.
2.
Nor
with
so
much
frequency
;
once
seven
times
a
day
with
David
,
or
three
times
a
day
with
Daniel
;
now
not
seven
times
in
a
moneth
,
nor
thrice
aweek
.
3.
Nor
with
so
much
fervency
,
nor
with
such
warme
working
affections
,
as
formerly
;
but
men
are
lazie
,
luke-warme
,
listlesse
,
and
livelesse
in
all
holy
exercises
.
4.
Nor
is
there
such
consistency
of
holy
motions
,
but
they
are
gliding
,
transient
and
fleeting
;
not
fixt
,
and
abiding
upon
the
heart
.
But
how
may
a
man
know
the
difference
between
the
Spirits
exciting
to
good
,
and
the
Devils
motions
in
the
heart
to
do
good
?
—
This
is
a
practical
and
useful
case
,
because
it
is
possible
,
yea
common
,
that
the
Devill
will
move
men
to
do
good
;
the
Devill
in
this
case
doth
sometimes
appear
as
an
Angel
of
light
;
therefore
to
answer
the
Question
,
I
shall
lay
down
several
particulars
.
Answ.
1
If
thou
hast
a
motion
to
do
good
out
of
thy
place
and
calling
,
this
motion
is
from
the
devil
,
not
from
God
:
An
example
hereof
you
have
in
Saul
when
the
Philistims
were
comming
down
against
him
,
and
sayes
he
;
I
have
not
made
supplication
to
the
Lord
,
I
forced
my selfe
therefore
,
and
offered
a
burnt-offering
.
1
Sam.
13.12,13
.
The
matter
of
the
thing
he
did
was
good
,
to
offer
a
sacrifice
,
and
make
supplication
;
but
it
was
not
Sauls
office
and
place
to
do
so
,
and
therefore
though
the
matter
was
good
,
yet
the
motion
thereunto
came
from
the
devil
;
and
hereupon
you
finde
how
much
the
Lord
was
disp●eased
with
him
for
the
doing
of
it
,
and
Samuel
reproved
him
for
it
,
ver.
13.
and
said
,
Thou
hast
done
foolishly
,
and
hast
not
kept
the
Commandment
of
the
Lord
.
So
you
read
of
Vzziah
,
he
would
not
intermit
the
worship
of
God
,
and
therefore
he
himself
would
burne
incense
;
2
Chron.
26.18
but
for
his
fact
you
finde
that
he
was
smitten
with
a
Leprosie
.
To
offer
sacrifice
,
it
was
a
good
thing
,
but
it
was
not
good
in
Vzziah
who
had
no
call
so
to
do
.
And
as
it
is
thus
in
Divine
,
so
also
in
Political
affairs
;
as
for
a
private
man
to
do
the
work
of
a
Magistrate
;
it
being
out
of
his
place
and
calling
,
it
is
from
the
devil
,
not
from
God
.
Absolom
undertakes
to
shew
justice
to
the
people
,
but
what
this
?
he
was
but
an
usurper
of
the
royal
office
;
and
as
he
had
no
right
to
the
regal
power
,
neither
had
he
any
call
to
administer
pulick
justice
.
For
private
men
upon
a
pretence
of
being
gifted
,
to
take
upon
them
the
publick
Ministery
,
it
cannot
be
from
the
Spirit
of
God
;
for
the
Spirit
keeps
men
within
their
bounds
:
therefore
sayes
the
Apostle
,
Let
every
man
wherein
he
is
called
,
abide
therein
with
God
.
1
Cor.
7.20,24
.
The
Spirit
it
puts
men
upon
the
doing
of
good
in
their
place
and
calling
,
but
the
devil
doth
not
.
As
fire
in
the
Chimney
,
it
is
good
,
and
is
put
there
by
your
sevants
;
but
fire
put
in
the
roofe
or
rafters
of
your
house
,
that
is
done
by
an
enemy
.
Motions
to
good
in
your
place
and
calling
,
they
come
from
the
Spirit
of
God
,
but
motions
to
good
out
of
your
calling
are
suggested
by
the
devil
.
2.
The
devil
he
may
move
you
to
good
,
but
then
it
may
be
it
is
,
that
he
may
hinder
you
in
the
doing
of
a
greater
good
.
It
is
very
observable
,
when
our
Saviour
began
to
shew
his
Disciples
,
Mat.
16.21,22,23
.
how
that
he
must
go
unto
Jerusalem
,
and
suffer
many
things
of
the
Elders
,
the
chief
Priests
,
and
the
Scribes
,
and
be
killed
,
and
be
raised
again
the
third
day
:
That
Peter
took
him
and
began
to
rebuke
him
saying
,
Be
it
far
from
thee
Lord
,
this
shall
not
be
unto
thee
.
Now
this
came
from
the
devil
,
that
he
might
hinder
the
work
of
mans
salvation
;
and
therefore
sayes
Christ
,
Get
thee
behinde
me
,
Satan
,
thou
art
an
offence
unto
me
;
for
thou
savourest
not
the
things
that
be
of
God
,
but
those
that
be
of
men
.
There
is
much
of
Gods
minde
in
these
words
.
Indeed
the
Papists
who
pretend
a
fu
cession
from
Peter
,
they
would
excuse
Peter
in
this
motion
,
and
would
make
it
a
divine
motion
:
But
Protestants
do
generally
concurre
in
this
,
that
Peters
motion
was
naturally
good
,
he
shewed
in
it
a
natural
love
to
Christ
,
but
yet
the
devil
was
in
it
too
,
and
therefore
Christ
calls
him
Satan
,
Get
thee
behinde
me
,
Satan
;
and
then
,
Thou
art
an
offence
to
me
in
that
thou
shouldest
make
such
a
motion
,
to
hinder
me
from
going
on
to
work
out
and
accomplish
the
salvation
of
my
people
;
and
then
it
could
not
be
from
the
Spirit
;
for
,
sayes
he
,
Thou
savourest
not
the
things
that
be
of
God
,
but
those
that
are
of
man
.
At
the
first
view
you
would
deeme
this
a
very
loving
motion
,
but
the
devil
had
a
finger
in
it
,
he
will
move
you
to
do
good
,
so
it
may
hinder
you
in
the
performance
of
a
greater
good
.
But
the
Spirit
of
God
will
so
move
you
to
the
doing
of
one
good
thing
,
that
it
shall
not
justle
out
the
performance
of
another
.
3.
The
devil
when
he
moves
men
to
do
good
,
it
is
to
make
them
do
it
unseasonably
,
on
p●rpose
that
one
duty
may
justle
out
another
;
as
suppose
thou
wouldest
pray
,
and
happily
the
devil
he
cannot
distract
thee
by
sinful
thoughts
,
yet
he
will
labour
to
do
it
by
good
thoughts
unseasonably
remembred
,
as
if
thou
art
praying
to
have
thy
thoughts
then
taken
up
with
what
Sermons
thou
hast
heard
,
and
of
what
parts
of
the
Bible
thou
hast
read
,
this
though
in
it selfe
it
is
good
,
yet
it
comes
from
the
devil
;
and
therefore
those
that
now
come
to
our
assemblies
,
and
will
presently
fall
upon
private
prayer
in
the
time
of
publick
worship
,
though
the
duty
in
it self
is
good
,
yet
it
is
unseasonably
done
and
comes
not
from
the
holy
Spirit
,
the
God
of
order
.
There
are
several
instances
hereof
.
That
man
which
came
to
Christ
and
desired
him
to
divide
the
inheritance
between
him
and
his
brother
;
Luke
12.13
.
the
motion
though
it
was
good
,
yet
it
was
unseasonably
made
,
because
it
was
when
Christ
was
preaching
;
and
therefore
though
good
,
yet
it
came
from
the
devil
that
he
might
hinder
a
greater
good
.
And
thus
those
people
,
When
will
the
new
Moone
be
over
,
that
we
may
sell
corne
?
and
the
Sabbath
,
that
we
may
set
forth
wheate
?
Amos
8.5
.
It
was
no
evil
thing
to
sell
wheat
,
but
the
motion
was
unseasonable
,
because
it
was
upon
the
Sabbath
day
.
Good
motions
in
season
they
are
a
blessing
,
Deut.
28.12
.
even
as
rain
in
a
dry
season
is
a
comfort
;
but
raine
in
harvest
is
not
so
.
Good
motions
coming
into
a
mans
minde
unseasonably
,
as
when
a
man
is
praying
,
then
to
think
of
what
he
hath
heard
in
a
Sermon
;
and
when
a
man
is
hearing
,
then
to
think
of
praying
,
these
come
from
the
evil
,
not
the
good
Spirit
;
as
a
Printer
though
his
paper
be
good
,
and
his
letter
faire
,
yet
if
he
misplace
his
letter
,
and
put
one
letter
for
another
he
will
make
non-sense
:
Even
so
are
good
thoughts
out
of
season
.
4.
When
a
man
is
moved
so
to
do
good
,
that
the
performance
of
it
is
a
prejudice
to
bodily
health
;
this
comes
not
from
Gods
holy
Spirit
,
but
from
the
evil
spirit
.
And
herein
young
converts
are
very
injudicious
,
at
first
they
have
strong
affections
,
and
they
think
they
must
read
so
many
Chapters
,
pray
so
many
houres
,
and
hear
so
many
Sermons
,
otherwise
their
consciences
check
them
,
and
they
think
that
all
this
comes
from
God
,
whereas
rather
they
are
put
upon
it
by
the
impulses
of
their
own
spirit
.
If
thou
art
strongly
moved
to
a
duty
,
and
so
moved
to
it
that
either
the
continuance
or
frequency
in
it
doth
impaire
the
strength
of
nature
,
this
is
not
commanded
by
God
;
for
God
had
rather
have
mercy
then
sacrifice
in
such
a
case
,
God
is
not
rigorous
and
cruel
in
commanding
of
duty
.
The
Jews
learnt
of
God
to
sacrifice
;
their
beasts
but
they
learnt
of
the
devil
to
sacrifice
their
children
.
God
requires
not
that
you
should
fast
so
often
,
and
do
duty
so
long
,
as
to
weaken
health
and
strength
;
he
hath
made
no
duty
for
the
soul
to
be
prejudicial
to
the
body
.
God
will
have
mercy
,
and
not
sacrifice
.
Hosea
6.6
.
God
deals
with
young
converts
as
Jacob
did
with
the
children
and
flocks
,
he
will
not
out-drive
them
.
Indeed
it
is
the
devils
Religion
to
put
men
upon
such
services
as
are
cruel
to
their
own
bodies
,
and
thus
the
worshippers
of
Baal
they
cut
themselves
,
till
the
blood
gushed
out
upon
them
;
1
Kin.
18.28
.
they
were
cruel
to
their
own
bodies
,
whereas
the
Lord
never
commanded
any
such
thing
at
their
hands
.
—
I
mention
not
this
,
that
it
may
be
a
plea
for
any
one
to
pamper
their
bodies
,
or
that
they
should
be
negligent
in
the
service
of
God
;
but
for
the
sake
of
young
converts
,
who
think
they
can
never
do
enough
in
duty
,
who
do
more
then
ever
God
required
at
their
hands
.
5.
Motions
from
the
devil
to
good
,
they
are
usually
when
they
may
hinder
,
and
cause
a
man
to
neglect
his
outward
and
necessary
calling
;
this
young
converts
are
greatly
faulty
in
;
their
endeavours
are
such
,
and
their
prosecutions
so
earnest
to
live
holily
,
that
they
live
idly
.
God
did
never
so
order
Religion
that
it
should
be
a
disadvantage
to
our
particular
callings
in
the
world
.
He
is
a
good
Christian
that
knows
how
to
pray
,
and
hear
,
and
how
to
labour
in
his
calling
too
.
I
know
that
secular
affaires
and
imployments
,
they
robbe
the
soul
of
much
time
in
that
duty
it
ows
to
God
.
I
plead
not
at
all
for
this
,
but
this
is
that
which
I
would
presse
:
I
would
neither
have
your
particular
callings
rob
time
from
your
general
callings
and
duties
as
Christians
,
nor
your
generall
callings
rob
time
from
your
particular
callings
as
men
,
who
are
to
live
here
in
the
world
.
This
was
a
corruption
grown
upon
the
first
plantation
of
the
Church
;
the
Apostle
tells
you
of
some
,
who
walked
disorderly
,
and
did
not
worke
at
all
.
2
Thes.
3.11
.
Some
imagine
that
under
this
pretence
they
would
not
follow
a
calling
,
because
they
would
wholly
devote
themselves
to
the
service
of
God
;
of
these
the
Apostle
speakes
,
and
such
are
they
who
lead
a
Monasterial
life
,
under
a
pretence
to
be
more
at
leasure
to
serve
God
,
when
indeed
they
but
put
their
candle
under
a
bushel
,
and
hide
their
talent
in
a
napkin
.
This
comes
from
the
Devil
,
and
not
from
God
;
for
God
never
ordained
that
his
service
should
make
you
negligent
in
your
outward
callings
;
but
hath
commanded
that
with
quietness
you
work
,
and
eat
your
own
bread
.
2
Thes.
3.12
.
1
Tim.
5.8
.
I
speak
not
this
to
make
men
worldly
,
and
that
they
should
glut
themselves
with
worldly
business
.
It
is
the
fault
of
many
,
that
they
grasp
too
much
worldly
business
,
and
are
to
their
souls
worse
then
Egyptian
task-masters
;
but
let
not
men
rob
time
from
God
,
and
give
it
to
the
world
;
but
I
speak
this
for
the
sake
of
young
converts
,
who
will
be
every
day
fasting
,
and
every
day
hearing
,
and
in
the
mean
time
neglect
their
outward
and
necessary
callings
in
the
world
.
6.
Motions
to
good
come
from
the
Divel
,
in
case
our
motions
of
duty
to
God
make
us
neglect
our
duty
to
man
.
A
notable
text
you
have
for
this
out
of
the
Evangelist
Matthew
;
the
Scribes
and
Pharisees
had
taught
this
Doctrine
,
that
if
any
man
had
been
free
and
liberal
in
giving
towards
pious
uses
,
he
should
be
free
from
those
duties
which
he
owed
to
his
father
and
mother
,
therefore
say
they
,
Whosoever
shall
say
to
his
father
or
his
mother
,
It
is
〈◊〉
gift
,
by
whatsoever
thou
mightest
be
profited
by
me
,
and
honour
not
his
father
or
his
mother
,
he
shall
be
free
.
Mat.
15.5,6
.
This
the
Scripture
condemnes
for
hypocrisie
,
when
men
out
of
a
pretence
of
duty
to
God
,
shall
neglect
their
duty
to
men
,
&
therefore
it
comes
from
the
Divel
.
The
Spirit
of
God
when
it
moves
men
to
duty
,
it
moves
them
with
an
equal
motion
,
as
wel
duties
to
man
,
Mich.
6.7
.
as
duties
to
God
,
duties
of
the
second
,
as
wel
as
of
the
first
table
;
unto
duties
of
charity
&
equity
,
as
wel
as
of
pity
towards
God
,
if
a
man
be
never
so
pious
towards
God
,
and
yet
is
neglective
of
his
duty
to
man
,
this
man
is
not
led
by
the
Spirit
of
God
,
for
that
leads
a
man
to
one
duty
as
well
as
the
other
.
A
boat
that
's
made
onely
by
one
oare
on
one
side
,
will
not
go
right
,
no
more
will
a
man
go
right
to
Heaven
that
is
partial
in
his
obedience
.
7.
When
the
Devil
moves
you
to
do
good
,
he
so
moves
you
to
be
eager
in
the
doing
of
it
,
Gal.
5.4
.
compared
with
Verse
8.
that
you
may
depend
on
the
good
you
do
.
To
this
purpose
saith
the
Apostle
Paul
,
Whosoever
of
you
are
justified
by
workes
,
ye
are
faln
from
grace
;
whosoever
shal
depend
upon
the
works
he
doth
for
justification
,
is
not
led
thereunto
by
the
Spirit
of
God
;
and
therfore
it
followeth
(
saith
he
)
This
perswasion
cometh
not
of
him
that
calleth
you
,
it
cometh
not
from
God
;
for
the
Spirit
of
God
it
quells
and
keeps
down
the
thought
of
merit
.
In
former
times
(
though
I
could
not
contemne
works
of
mercy
,
but
wish
there
were
more
of
them
in
this
iron
age
of
the
world
,
when
most
men
are
guilty
of
hard-hearted
uncharitableness
.
)
What
was
the
reason
that
men
Popishly
affected
have
left
such
monuments
of
their
liberality
behinde
them
,
doing
many
notable
works
of
mercy
.
but
only
hope
of
merit
by
them
?
a
worke
of
mercy
it
is
good
in
it self
,
but
to
be
moved
to
it
upon
a
hope
of
merit
,
this
comes
from
the
Devil
,
not
from
God
.
8.
When
the
Devil
shall
put
thee
upon
the
doing
of
good
at
that
time
,
which
is
not
thy
own
time
.
As
suppose
the
life
of
any
neer
in
relation
unto
t●…e
is
in
danger
,
and
thou
out
of
love
to
the
Word
of
God
,
wilt
go
and
hear
it
,
and
neglect
thy
sick
friend
;
in
this
case
the
Lord
would
have
thee
rather
shew
mercy
then
sacrifice
;
every
thing
is
most
beautiful
in
its
season
.
Again
,
for
servants
when
they
are
about
their
Masters
business
,
when
the
welfare
of
thy
Master
lies
upon
thy
diligence
,
and
thou
shalt
then
have
a
motion
to
pray
,
or
a
motion
to
hear
,
and
so
fall
upon
the
exercise
of
Religious
duties
,
so
as
to
neglect
thy
Masters
business
;
this
is
a
sin
,
and
comes
from
the
Devil
.
And
the
reason
is
this
,
because
God
looks
upon
servants
,
their
persons
and
their
time
,
as
none
of
their
own
,
and
thou
shalt
at
such
time
please
God
more
in
the
doing
of
thy
Masters
business
then
if
thou
wert
on
thyknees
at
thy
prayers
.
—
Now
I
do
not
mention
this
to
make
men
severe
towards
their
servants
,
as
to
allow
them
more
time
for
God
and
their
souls
;
nor
to
quench
any
good
motions
which
shall
be
in
them
to
good
,
as
many
wretched
and
worldly
Masters
do
to
their
godly
servants
;
but
this
is
that
I
could
advise
them
,
that
they
should
not
take
time
for
holy
duties
from
their
necessary
business
,
whereby
their
Masters
may
be
prejudiced
,
but
rather
from
their
sleep
,
and
those
vacant
houres
which
are
allowed
them
.
9.
when
you
shall
be
moved
to
do
a
good
thing
which
is
above
your
growth
,
ann
too
high
,
and
too
hard
for
you
,
this
motion
comes
not
from
the
Spirit
of
God
.
When
women
and
young
men
,
whose
educations
do
not
require
it
,
shall
dive
into
questions
,
and
darke
controversies
in
Religion
,
God
requires
not
this
at
their
hands
,
but
rather
that
they
should
study
and
follow
plain
sundamental
points
.
Christ
he
would
not
put
his
young
disciples
upon
duties
above
their
strength
and
growth
,
Mat.
9.16,17
and
young
and
weak
Christians
they
should
not
put
themselves
upon
the
doing
of
those
things
which
are
too
hard
for
them
,
and
which
God
never
commanded
them
;
you
have
an
excellent
rule
for
this
in
Psal.
131.1
.
Lord
,
my
heart
is
not
hau●hty
,
nor
mine
eyes
lofty
,
neither
do
I
exercise
my self
in
great
matters
,
nor
in
things
that
are
too
high
for
me
.
10.
The
Devil
will
put
men
upon
the
doing
of
that
which
is
good
,
that
so
he
may
the
sooner
tire
and
weary
them
out
in
the
wayes
of
Religion
;
and
this
is
a
great
policy
of
the
Divel
,
and
hereupon
the
Divel
will
make
a
young
convert
at
first
conversion
pray
more
in
one
day
then
in
a
moneth
of
after-time
;
and
though
there
is
much
of
God
in
these
young
affections
,
yet
there
is
much
sin
mingled
with
them
too
.
—
The
divel
hath
a
twofold
end
to
make
young
converts
do
good
.
—
First
,
either
to
make
them
the
sooner
weary
of
Religion
;
or
else
secondly
,
to
make
wicked
men
think
the
more
hardly
of
Religion
.
—
I
do
not
mention
this
to
quench
and
stifle
good
motions
in
any
,
I
know
where
there
is
one
man
over-does
,
there
are
ten
thousand
which
do
too
little
.
But
we
must
take
heed
lest
like
the
Church
of
Corinth
,
we
be
not
too
severe
;
for
as
they
by
too
much
austerity
had
like
to
have
swallowed
up
the
penitent
excommunicate
person
with
too
much
grief
:
so
the
rigorous
and
over-much
strictness
will
discourage
them
from
the
wayes
of
Christ
.
11.
Motions
to
good
come
from
the
Divel
,
in
case
thou
art
moved
to
those
things
which
are
subservien
and
introductory
to
duty
rather
then
to
the
duties
of
Religion
themselves
.
This
is
a
great
subtilty
of
the
Devil
,
if
he
can
keep
men
in
the
porch
,
they
shall
never
come
into
the
Temple
.
As
consideration
it
is
apreparatory
duty
to
prayer
,
meditation
to
hearing
,
and
examination
to
the
duty
of
receiving
the
Lords
Supper
;
now
if
the
Divel
can
keep
thee
so
long
in
these
preparitory
duties
,
that
thou
canst
take
no
time
for
the
maine
duties
themselves
,
herein
the
Divel
hath
his
end
.
Christians
are
oftentimes
very
inconsiderate
in
this
case
;
Simile
1
it
is
just
as
if
a
man
should
have
an
houres
time
allotted
him
to
play
a
melodious
lesson
to
a
company
,
and
he
spends
all
his
time
in
tuning
his
instrument
:
Thus
it
is
with
many
Christians
,
the
preparation
for
duty
is
only
in
order
to
the
furtherance
of
us
in
holy
duty
;
he
that
is
so
long
in
preparation
,
as
he
neglects
duty
,
destroyes
the
very
end
of
preparation
.
I
know
there
are
some
which
never
use
preparation
to
duty
,
and
others
there
are
who
by
the
subtilty
of
the
Divel
in
their
preparations
,
rob
themselves
of
much
time
which
they
ought
to
imploy
in
the
maine
duties
themselves
;
but
the
Spirit
of
God
doth
so
gird
up
the
loyns
of
our
mind
,
1
Per.
1.13
.
that
it
makes
us
succinct
in
the
dispatch
of
his
duties
.
12.
Motions
to
good
come
from
the
Divel
,
in
case
thou
art
moved
to
it
,
that
so
it
may
be
a
cloak
to
thee
to
do
wickedly
with
the
less
suspition
,
and
with
the
more
boldness
.
Thus
it
was
with
Absolom
,
it
was
a
good
thing
in
him
that
he
would
do
justice
to
all
the
people
,
and
when
they
came
for
justice
to
his
father
,
he
would
speak
friendly
to
them
and
kiss
them
;
2
Sam.
15.3,4
.
but
all
this
was
meerly
in
a
pretence
,
that
so
they
might
not
entertain
the
suspition
of
his
usurping
his
fathers
Kingdome
.
And
so
also
the
Scribes
and
Pharisees
,
they
devoured
widows
houses
,
and
for
a
pretence
made
long
prayers
.
Mat.
23.14
.
It
was
good
to
make
long
prayers
,
but
to
do
it
for
so
wicked
an
end
was
most
abominable
.
So
that
if
a
mans
motions
to
good
be
for
this
end
,
that
he
may
sin
with
more
freedome
and
less
suspition
,
they
come
from
the
Divel
,
not
from
God
.
The
Devil
cares
not
how
good
you
seem
,
so
you
may
but
be
really
evil
and
sinful
.
vse
1
Oh
then
do
not
conclude
that
you
are
in
the
state
of
grace
,
because
sometimes
good
motions
come
into
your
mindes
,
thou
mayest
have
good
motions
,
and
yet
thou
mayest
be
a
bad
man
;
all
fire
is
not
the
fire
of
the
Sanctuary
.
Remember
therefore
that
you
may
have
a
thousand
good
motions
,
and
yet
you
may
go
to
hell
.
It
was
a
good
motion
in
Balaam
,
O
that
I
might
die
the
death
of
the
righteous
,
and
yet
he
was
one
who
loved
the
wages
of
unrighteousness
.
2
Pet.
2.15
.
Though
I
would
not
discourage
good
motions
;
yet
I
say
,
such
you
may
have
,
and
they
may
come
rather
from
the
Devil
then
the
Spirit
of
God
;
therefore
survey
your
wayes
and
your
motions
to
good
,
and
see
whether
they
come
from
the
strivings
of
the
Spirit
of
God
in
you
,
or
from
the
excitations
of
the
evil
Spirit
which
is
against
you
.
SERMON
.
VI.
At
Lawrence
Jury
,
London
,
Novemb.
24.
1650.
GEN.
6.
verse
3.
And
the
Lord
said
,
My
Spirit
shall
not
alwayes
strive
with
man
,
&c.
Quest.
3
I
Proceed
now
to
a
third
Question
,
and
that
is
,
Why
,
or
for
what
reason
it
is
that
God
doth
withdraw
or
withhold
the
strivings
of
his
Spirit
,
from
the
souls
of
men
?
I
shall
say
down
four
reasons
as
the
cause
of
this
judgement
.
Answ.
1
Because
you
quench
the
motions
of
Gods
Spirit
,
therefore
he
withdraws
the
Spirit
in
its
motions
from
you
.
Res
delicatula
est
Spiritus
Dei
,
&
it
à
nos
tractat
sicut
tractatur
.
Tertullian
.
Psal.
81.11,12
The
Spirit
of
God
is
a
delicate
thing
,
it
must
not
be
injured
,
no●
abused
,
if
it
be
,
it
wil
deal
with
us
as
we
deal
with
him
.
Your
act
is
a
sinful
act
,
and
Gods
act
is
in
a
way
of
justice
;
Because
Israel
would
not
hear
,
therfore
God
gave
them
up
to
their
hearts
lusts
.
Thus
it
was
with
the
Spouse
in
the
Cantieles
;
Cant.
5.2,3,6
.
Christ
he
came
knocking
at
the
door
,
saying
,
Open
to
me
,
my
sister
,
my
love
,
my
dove
,
my
undefiled
;
for
my
head
is
filled
with
dew
,
and
my
looks
with
the
drops
of
the
nigh
.
But
,
sayes
she
,
I
have
put
off
my
coat
,
how
shall
I
put
it
on
?
I
have
washed
my
feet
,
how
shall
I
defile
them
?
Thus
she
puts
off
Christ
,
and
hereupon
Christ
withdrawes
himself
,
and
then
she
seeks
him
in
bitterness
,
but
cannot
finde
him
.
I
opened
(
sayes
she
)
to
my
beloved
,
but
he
had
withdrawn
himself
,
and
was
gone
;
my
soul
failed
when
he
spake
;
I
sought
him
,
but
I
could
not
finde
him
;
I
called
him
,
but
he
gave
me
no
answer
.
Because
we
refuse
Christ
,
and
quench
the
motions
of
his
blessed
Spirit
,
therefore
he
in
an
act
of
his
justice
departs
from
us
.
There
are
three
sorts
of
spiritual
desertions
.
-
1.
Cautional
,
for
preventing
of
sin
;
so
was
Paul
buffeted
by
Satan
,
lest
he
should
be
exalted
above
measure
.
2
Cor.
12.7
.
-
2.
Probational
,
for
trial
and
exercise
of
grace
;
and
thus
it
was
with
holy
Job
.
-
3.
Penal
and
castigatory
,
for
chastisement
of
spiritual
sloth
;
and
so
in
the
example
of
the
Spouse
before
mentioned
.
2.
Because
men
are
more
ready
to
entertaine
evil
motions
to
sin
,
then
the
Spirits
motions
to
good
.
This
is
another
reason
.
When
a
friend
shall
see
that
an
old
acquaintance
will
rather
hearken
to
the
solicitations
of
an
enemy
then
himself
,
this
will
provoke
him
to
break
off
intimacy
with
him
;
thus
the
Spirit
of
God
which
hath
been
thy
old
friend
,
&
thy
best
friend
,
when
he
shall
see
thee
hearken
to
the
suggestions
of
the
evil
spirit
,
rather
then
to
his
motions
,
this
provokes
him
to
a
departure
.
I
may
accommodate
the
History
of
Rehoboam
to
this
purpose
.
—
When
the
grave
&
sage
Ancients
of
the
children
of
Israel
saw
that
that
inconsiderate
King
had
forsaken
their
advice
,
and
did
adhere
to
the
raw
and
rash
advice
of
a
company
of
green-headed
young
men
;
they
left
him
,
and
ten
parts
of
twelve
fell
from
him
:
even
so
doth
the
holy
Spirit
leave
them
that
do
slight
his
motions
and
saving
counsels
.
3.
Because
men
have
abused
the
motions
and
workings
of
the
Spirit
to
base
and
sinful
ends
;
as
for
popular
applause
,
vaine
glory
,
secret
advantage
,
for
a
cloak
to
hide
some
secret
lust
;
when
the
Spirit
of
God
in
its
workings
is
made
so
ill
an
use
of
,
as
to
be
made
an
excuse
for
a
mans
lusts
,
this
provokes
the
Spirit
of
God
to
leave
a
man
to
prostitute
spiritual
gifts
to
base
imployments
!
What
is
this
but
for
a
man
to
light
his
Lanthorne
at
the
Lamp
of
the
Sanctuary
,
that
he
may
see
to
steal
by
it
?
And
this
was
the
sin
of
Simon
Magus
,
Acts
8.19
.
he
would
faine
with
money
have
bought
the
gift
of
the
Spirit
,
that
so
he
might
have
prostituted
it
to
an
ill
use
.
This
is
a
high
provocation
to
the
Spirit
of
God
.
4.
Because
men
have
fathered
,
and
fastned
those
sinful
affections
,
which
proceed
from
the
flesh
,
upon
the
Spirit
;
when
men
shall
accompt
their
own
wrath
kindled
from
hell
,
to
be
the
zeal
of
the
Spirit
coming
from
heaven
;
Satans
delusions
the
Spirits
motions
;
licentious
living
,
a
Christians
Spiritual
liberty
;
erroneous
opinions
,
the
Spirits
teaching
;
when
men
shall
intitle
a
presumptuous
peace
the
Spirits
testimony
,
this
is
as
if
an
adulterous
begger
should
lay
his
brat
at
the
Kings
door
,
this
is
such
a
high
provocation
that
the
Spirit
of
God
cannot
but
withdraw
from
such
.
I
now
come
to
lay
down
the
Symptom's
or
signes
of
the
Spirits
withdrawings
;
and
when
I
mention
a
withdrawing
of
the
Spirit
,
I
do
not
mean
a
total
,
but
a
gradual
with-drawing
;
and
there
are
ten
symptomes
I
shall
lay
down
,
any
of
which
if
you
finde
,
you
may
be
able
to
pass
a
righteous
sentence
upon
your selves
.
1.
If
the
Spirit
be
with-drawn
,
thou
settest
not
upon
the
doing
of
good
so
voluntarily
as
thou
hast
done
in
former
time
.
Thy
soul
in
former
time
did
run
swiftly
and
freely
in
away
of
goodnes
,
but
now
the
wheels
of
the
chariot
of
thy
soul
are
taken
oaff
,
nd
thou
drivest
on
heavily
;
it
is
not
the
Chariot
of
Amminadab
.
Cant.
6.12
.
It
is
a
description
of
Gods
people
in
Gospel-times
that
they
shall
be
a
willing
people
,
Thy
people
shal
be
willing
in
the
day
of
thy
power
,
Psal.
110.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pepulus
devotionum
sive
devotus
,
populus
spontaneitatum
sive
spontan●us
.
a
people
of
willingnesses
,
as
it
is
in
the
original
;
but
a
man
from
whom
the
Spirit
of
God
is
withdrawn
,
he
is
carried
to
do
good
,
not
so
much
out
of
content
,
as
by
a
compulsory
act
:
he
comes
to
duty
as
a
Bear
to
the
stake
,
or
a
childe
goes
to
schoole
,
which
doth
nothing
but
what
is
commanded
,
with
much
regreet
,
and
much
backwardness
,
with
little
willingness
;
he
is
rather
drawn
then
led
to
duty
,
Nilnisi
jussus
agit
.
Ovid.
co●…strained
to
do
good
out
of
a
dreadful
awe
of
hell
,
and
some
hope
of
heaven
,
or
to
still
the
clamouring
of
a
craving
natural
conscience
;
when
the
Spirit
is
with
drawn
thou
comest
not
to
duty
so
willingly
as
in
former
time
.
2.
Neither
so
preparedly
as
thon
wast
wont
to
do
.
In
former
time
you
could
do
as
Abraham
did
,
leave
his
cattel
and
his
servants
in
the
valley
,
Gen.
22.5
.
shake
off
clogges
which
might
hinder
and
divert
you
;
when
you
prayed
,
you
would
use
consideration
;
when
you
heard
,
preparation
;
and
when
you
received
the
Sacrament
,
examination
:
but
now
the
Spirit
of
God
being
with-drawn
,
thou
layest
aside
those
preparitory
duties
,
which
are
so
helpful
to
us
in
those
duties
wherein
we
have
communion
with
God
.
The
soul
was
wont
to
trimme
her self
as
a
bride
when
she
went
into
the
King
to
injoy
communion
with
the
great
God
,
but
now
is
grown
carelesse
in
this
preparation
,
it
is
a
signe
the
Spirit
is
withdrawn
.
3.
Thou
hast
not
so
much
complacency
of
heart
in
holy
duties
as
formerly
.
Those
duties
which
heretofore
have
been
done
as
a
delight
,
are
now
as
a
task
;
formerly
they
were
as
sweet
as
honey
to
thy
taste
,
but
now
thou
findest
no
more
relish
in
them
then
in
the
white
of
an
egge
;
time
was
when
thou
couldest
say
with
the
Psalmist
,
I
was
glad
when
they
said
,
Come
and
let
us
go
up
unto
the
house
of
the
Lord
,
Psal.
122.1
.
and
thy
esteeme
of
the
worship
of
God
such
,
that
thou
couldest
say
with
David
,
That
one
day
in
the
house
of
the
Lord
was
better
then
a
thousand
else-where
:
Psal.
84.10
.
But
alas
,
where
is
this
delight
now
?
now
duty
is
as
a
burden
,
not
as
a
preasure
.
4.
It
is
an
argument
of
a
gradual
with-drawing
of
the
Spirit
,
This
grieves
the
Spirit
when
we
stifle
and
quench
its
most
holy
motions
unto
holy
duties
.
when
thou
dost
not
do
duty
so
frequently
as
formerly
.
Heretofore
thou
couldest
pray
seven
times
a
day
with
David
,
or
three
times
a
day
with
Daniel
;
but
now
not
three
times
a
week
:
how
are
the
frequency
of
thy
●uties
abated
?
to
such
I
would
say
,
Consider
-
1.
Thou
hast
not
fewer
enemies
now
then
formerly
,
and
therefore
why
shouldest
thou
be
lesse
in
duty
?
the
watchfulnesse
of
the
enemy
is
an
taged
by
our
sloth
and
security
.
-
2.
Neither
have
you
lesse
temptations
then
you
had
,
and
therefore
why
should
you
not
be
frequent
in
prayer
to
be
delivered
out
of
them
?
Watch
and
pray
,
that
you
fall
not
into
temptation
,
said
our
Saviour
,
Mat.
26.41
.
-
3.
Neither
fewer
sinnes
then
formerly
,
it
may
be
more
;
and
therefore
why
shouldest
thou
be
lesse
in
prayer
for
pardon
.
He
that
doth
often
offend
,
he
had
need
often
to
ask
forgivenesse
.
-
4.
You
have
not
lesse
need
of
grace
then
formerly
,
it
may
be
more
;
and
therefore
why
art
thon
lesse
in
duty
to
God
for
supply
of
grace
?
If
thou
art
lesse
frequent
in
holy
duties
then
formerly
,
it
is
an
argument
that
the
Spirit
is
gradually
with-drawn
from
thee
.
5.
If
thou
hast
not
that
fervency
in
holy
duties
as
formerly
,
it
is
a
shrewd
signe
that
thou
art
very
much
decayed
in
grace
.
Revel.
2.4
.
This
is
made
a
note
of
the
decay
of
the
Church
of
Ephesus
,
Neverthelesse
I
have
somewhat
against
thee
,
because
thou
hast
left
thy
first
love
.
He
doth
not
say
,
thou
hast
lost
,
but
thou
hast
left
thy
first
love
;
grace
may
be
left
,
but
not
lost
:
that
first
affection
which
thou
haddest
in
the
ways
of
God
,
thou
hast
left
that
,
thou
art
decayed
in
these
affections
.
Hierom
chides
the
slothful
in
prayer
,
What
,
said
he
,
do
you
think
that
Jonas
prayed
so
in
the
sea
,
or
Daniel
amongst
the
lions
,
or
the
Thief
on
the
Crosse
,
as
you
do
?
Siccine
put
as
Jonam
in
profundo
,
Danielem
inter
leones
,
siccine
latronem
in
cruce
or
âsse
putas
?
Hieron
.
Many
men
they
are
so
left
of
the
Spirit
,
that
they
are
come
into
that
state
which
Austine
complaines
of
in
his
time
:
Plurimi
novitate
conversionis
ferventer
orant
,
posted
srigidè
,
posteà
languidè
,
posteà
negligenter
.
Aug.
Many
men
at
the
beginning
of
their
conversion
they
will
pray
feelingly
,
bu●
in
tract
of
time
they
will
pray
coldly
,
negligently
,
and
languidly
;
they
lose
those
affection●
which
once
they
had
.
They
had
need
stir
up
the
fire
that
lies
hid
in
the
ashes
.
Ferventior
esse
solet
qui
rem
primùm
aggreditur
.
2
Tim.
1.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
6.
It
is
an
argument
of
the
Spirits
with-drawing
,
when
a
man
performes
duty
lesse
composedly
then
formerly
.
Distractions
break
in
,
and
wandring
thoughts
go
out
;
holy
motions
they
are
declining
and
transient
,
when
they
have
not
such
a
fixed
abiding
on
the
heart
as
formerly
;
this
is
a
signe
of
a
gradual
departure
of
the
Spirit
.
For
where
the
Spirit
of
God
is
,
there
it
doth
establish
and
fix
the
heart
in
holy
duties
,
and
therefore
David
prayes
,
Establish
me
by
thy
free
Spirit
;
but
when
there
is
much
unconstancy
,
and
inconsistency
in
the
heart
,
it
is
a
signe
that
the
Spirit
in
part
,
departed
from
that
soul
.
7.
If
thou
art
under
the
use
of
duty
not
so
fruitful
as
in
former
time
.
Duties
formerly
took
an
impression
on
thy
heart
,
as
a
signet
on
soft
wax
;
but
now
they
make
no
more
impression
then
a
seal
upon
a
marble
;
formerly
the
ordinances
came
upon
thy
soul
as
raine
upon
the
valleys
,
now
they
are
as
water
poured
out
upon
a
wrock
.
Many
men
they
lie
under
ordinances
without
profit
,
and
like
unto
the
Cypress-tree
,
of
which
it
is
said
,
that
it
is
a
tree
that
is
very
good
for
sent
and
for
sight
,
but
yet
unfruitful
.
Many
Christians
are
like
unto
this
tree
,
they
grow
in
Gods
garden
,
and
they
are
good
in
the
sight
of
others
;
but
yet
they
bring
not
forth
fruit
.
If
thou
art
not
a
fruitful
tree
in
the
garden
of
grace
,
it
is
an
argument
,
that
the
Spirit
of
grace
is
withheld
from
thee
.
8.
It
is
an
argument
of
a
gradual
departure
of
the
Spirit
,
when
thou
continuest
in
the
use
of
duty
,
not
so
spiritual
as
in
former
time
.
This
appears
in
two
regards
.
-
1.
When
there
is
lesse
grace
exercised
.
-
2.
When
there
are
more
sins
committed
in
the
performance
of
duty
.
1.
When
there
is
lesse
grace
exercised
in
duty
;
as
if
there
be
lesse
affection
,
lesse
zeal
,
lesse
delight
,
lesse
love
,
lesse
joy
,
and
lesse
heavenly
mindedness
then
there
was
found
in
thee
in
years
past
,
it
is
an
argument
of
a
gradual
departure
of
the
Spirit
.
2.
If
thou
committest
more
sinnes
in
the
doing
of
duty
;
as
if
there
be
more
spiritual
pride
,
more
carnal
dependance
,
more
selfe-ends
,
more
wandring
thoughts
,
more
irreverence
of
God
,
more
hardnesse
of
heart
,
and
wearinesse
of
spirit
in
holy
exercises
,
this
shews
the
abundance
of
sinne
in
thee
,
and
is
an
argument
of
the
Spirits
withdrawing
.
I
appeale
to
your
own
consciences
,
judge
your selves
,
whether
some
,
or
all
of
these
symptoms
may
not
be
found
in
you
,
and
whether
this
in
particular
that
thou
doest
duty
less
spiritually
then
formerly
?
thou
hast
more
sinnes
,
and
lesse
grace
exercised
in
it
.
I
may
illustrate
this
by
a
Simile
.
You
never
see
a
crow
pitch
upon
a
living
man
,
but
if
the
man
be
dead
,
and
lie
in
a
ditch
,
then
how
will
every
bird
of
prey
fasten
on
him
?
You
never
see
wormes
creep
upon
a
living
man
,
but
let
him
be
once
dead
,
and
his
soul
once
departed
,
how
soone
will
wormes
and
vermine
devoure
his
carcase
?
I
only
accomodate
this
Simile
to
this
end
:
That
what
the
soul
is
to
the
body
,
that
is
the
Spirit
of
God
to
the
soul
;
while
the
soul
is
with
the
body
,
a
crow
,
or
a
bird
of
prey
will
not
fasten
on
it
;
whilest
the
Spirit
of
God
quickens
thee
,
vermine-lusts
will
not
seize
upon
thee
;
but
if
once
the
Spirit
of
God
which
is
the
life
of
thy
soul
be
withdrawn
,
then
what
swarmes
of
vermine-lusts
will
fasten
on
thy
heart
in
all
the
dnties
thou
performest
to
God
?
what
a
cage
of
unclean
birds
,
what
a
receptacle
of
devils
will
thy
heart
be
,
if
the
Spirit
of
God
be
but
once
with-drawn
from
thee
?
9.
Thou
mayest
know
if
the
Spirit
be
withdrawn
by
this
;
if
thou
settest
not
upon
duty
so
carefully
and
diligently
as
thou
hast
done
in
former
time
,
thou
dost
with
more
negligence
set
upon
the
performance
of
duties
,
rush
hand
over
head
(
as
we
say
)
upon
it
.
—
When
the
Spirit
of
God
is
withdrawn
from
a
soul
,
it
wi●…
grow
carelesse
in
holy
duties
,
in
two
respects
.
1.
thou
wilt
be
careless
of
the
manner
how
thou
dost
it
,
and
never
take
care
how
to
make
thy
Spirit
meet
for
its
performance
.
—
And
then
secondly
,
thou
wilt
never
take
care
for
the
end
of
duty
,
that
thy
soul
may
be
bettered
by
it
,
and
thou
made
more
meet
for
the
enjoyment
of
God
.
10.
If
the
Spirit
be
withdrawn
thou
mayest
know
it
by
this
,
that
thou
continuest
not
in
the
use
of
duty
,
so
practically
,
and
influencially
,
as
in
former
time
;
the
meaning
of
this
is
in
such
a
case
.
Good
duties
done
have
not
such
an
influence
to
the
bettering
of
our
conversation
.
God
never
ordained
duties
for
themselves
,
that
you
might
rest
in
them
,
but
for
other
ends
,
Gal.
5.25
.
in
order
to
your
lives
and
conversations
,
therefore
sayes
the
Apostle
,
If
we
live
in
the
Spirit
,
let
us
also
walk
in
the
Spirit
.
Those
duties
wherein
the
Spirit
assists
us
should
have
an
influence
upon
our
lives
;
thou
therefore
which
art
constant
in
holy
duties
,
and
those
duties
have
no
influence
upon
thy
heart
,
thou
art
a
great
hearer
,
but
not
a
godly
liver
,
a
great
professor
,
but
thy
practice
doth
not
hold-level
with
thy
profession
,
this
is
an
argument
that
thy
duties
do
not
carry
a
saving
influence
unto
thy
life
;
thou
canst
pray
well
,
but
thou
doest
not
live
well
;
thou
art
a
good
man
upon
thy
knee
,
but
a
bad
man
in
thy
trade
,
this
is
an
argument
that
the
Spirit
of
God
is
withdrawn
from
thee
.
Now
look
over
your
hearts
and
examine
them
in
all
these
particulars
,
and
see
whether
the
Spirit
of
God
be
not
departed
from
thee
,
yea
or
no
?
—
I
now
come
to
the
Application
hereof
.
Vse
1
Shall
be
of
comfort
,
lest
any
thing
which
I
have
said
should
be
a
discouragement
to
any
perplexed
conscience
;
and
there
are
four
words
of
comfort
I
shall
lay
down
for
such
.
1.
Consider
,
that
though
the
quickenings
of
the
Spirit
may
be
withdrawn
from
a
godly
man
,
yet
the
presence
of
the
Spirit
can
never
be
withdrawn
;
and
therefore
,
oh
beleever
,
lie
not
down
in
despaire
,
and
despondence
.
The
Spirit
to
thee
is
but
as
the
Sun
under
a
cloud
,
it
is
in
the
firmament
still
:
so
is
the
Spirit
in
thy
heart
,
and
though
it
be
under
a
cloud
as
to
the
influence
of
it
,
yet
it
is
constantly
with
thee
as
to
its
presence
.
A
Believer
may
have
the
truth
and
being
of
grace
in
him
,
though
not
the
comfort
of
it
.
2.
Consider
then
,
Oh
childe
of
God
,
who
sayest
that
these
symptoms
discover
the
departure
of
the
Spirit
from
thee
.
Why
,
remember
that
God
did
never
continue
the
Spirit
in
its
motions
and
workings
alwayes
alike
in
any
godly
man
.
It
is
with
thy
soul
in
this
case
as
with
natural
things
:
in
the
water
of
the
sea
there
is
an
Ebbing
and
Flowing
:
in
the
seasons
of
the
year
there
is
the
Winter
,
as
well
as
the
Summer
;
and
the
Autum
,
as
well
as
the
Spring
:
as
it
is
thus
with
the
times
and
seasons
in
natural
things
,
so
also
is
it
in
Spiritual
things
;
the
Spirit
of
God
was
never
continued
to
all
men
alike
,
but
there
are
Ebbings
and
Flowings
of
it
.
As
it
is
in
the
Aire
,
so
it
is
in
the
heart
,
sometimes
it
is
clear
,
and
sometimes
cloudy
.
The
Sunne
in
the
firmament
,
it
is
alwaies
there
,
yet
it
doth
not
always
give
the
same
warmth
and
heat
and
influence
upon
the
earth
.
What
is
true
of
the
Sunne
in
this
respect
,
is
also
of
the
Spirit
of
God
in
the
hearts
of
his
;
it
hath
not
always
the
same
influence
upon
the
heart
.
The
time
may
be
that
thou
mayest
be
in
thy
winter
,
wherein
thy
graces
may
not
have
a
verdure
,
and
greennesse
,
and
yet
still
the
Spirit
is
in
thee
,
and
will
in
the
spring-time
cause
thee
to
flourish
.
The
tree
may
have
life
in
the
root
,
when
during
the
Winter-season
it
may
have
neither
leaves
,
nor
blosoms
,
nor
fruit
.
A
childe
of
God
may
have
his
life
hid
in
Christ
,
the
root
of
all
spiritual
life
,
though
it
may
be
winter-season
sometimes
with
him
both
in
respect
of
the
growth
,
exercise
and
comfort
of
grace
.
3.
Jesus
Christ
is
not
onely
a
faithful
but
a
merciful
High-Priest
.
Heb.
2.17
.
Remember
that
Jesus
Christ
doth
know
that
thou
canst
not
all
thy
life-time
performe
du●…
without
infirmity
,
and
therefore
he
had
his
perfect
righteousnesse
,
to
cover
thy
imperfect
duties
;
and
this
should
greatly
establish
the
hearts
of
poor
Christians
.
It
is
a
good
note
which
one
hath
upon
Cant.
3.6
.
It
is
said
there
,
Cant.
3.6
.
Who
is
this
that
cometh
out
of
the
wildernesse
,
like
pillars
of
smoak
,
perfumed
with
myrrhe
,
and
frankincense
?
By
him
who
came
out
of
the
wildernesse
is
not
meant
Christ
,
but
the
spouse
of
Christ
.
Now
here
observe
two
things
,
she
comes
out
of
the
wildernesse
.
—
That
the
Church
may
be
an
afflicted
Church
,
though
a
Religious
Church
.
It
alludes
to
the
great
trials
by
which
God
exercised
his
people
with
when
he
led
them
through
the
wildernesse
of
Canaan
.
And
then
she
is
said
to
come
out
of
the
Wildernesse
like
a
Pillar
of
smoak
:
Now
what
is
meant
by
that
?
A
Divine
gives
this
sense
of
it
:
Gods
people
they
may
have
smoky
duties
,
blackt
with
many
foul
infirmities
;
they
may
be
Pillars
of
smoak
:
thy
duties
may
be
much
sooted
;
but
now
what
is
thy
comfort
?
though
it
be
said
the
Spouse
came
out
like
a
Pillar
of
smoak
,
yet
she
was
perfumed
with
myrrh
and
frankincense
;
that
is
,
she
had
the
righteousnesse
of
Jesus
Christ
to
perfume
her
duties
;
he
perfumes
my
duties
with
the
myrrh
of
his
own
righteousnesse
.
And
when
the
prayers
of
the
Saints
which
are
compared
to
incense
,
Psal.
142.2
.
are
offered
by
Christ
,
they
go
up
to
heaven
as
a
most
sweet
and
acceptable
sacrifice
,
far
more
acceptable
and
welcome
then
the
costly
evaporations
of
the
most
pretious
Arabian
gummes
.
Oh
then
let
this
bear
up
thy
heart
;
thou
art
black
by
reason
of
thy
infirmities
,
yet
there
is
a
perfume
which
can
sweeten
all
thy
duties
.
Hence
it
is
said
,
That
the
Angel
came
and
stood
at
the
Altar
having
a
golden
censer
,
and
there
was
given
unto
him
much
incense
,
that
he
should
offer
it
with
the
prayers
of
all
the
Saints
upon
the
golden
Altar
which
was
before
the
throne
.
Rev.
8.3,4
.
This
doth
not
make
for
the
Popish
opinion
,
as
if
we
should
use
the
Mediation
of
Angels
;
but
by
the
Angel
here
is
not
meant
a
created
Angel
of
the
Lord
,
but
the
Angel
of
the
Covenant
who
is
the
Lord
;
and
what
was
his
office
?
he
had
much
incense
,
and
this
much
incense
he
offered
with
the
prayers
of
the
Saints
,
all
the
people
of
God
they
share
in
the
righteousnesse
of
Jesus
Christ
,
to
cover
their
imperfect
duties
.
And
then
it
is
said
,
that
the
smoak
of
the
inoense
which
came
with
the
prayers
of
the
Saints
,
ascended
up
before
God
out
of
the
Angels
hand
;
that
is
,
the
righteousnesse
of
Jesus
Christ
is
sented
with
the
prayers
of
the
Saints
unto
the
Lord
,
whereby
they
are
accepted
.
4.
And
lastly
,
this
may
be
your
comfort
,
though
thou
canst
not
performe
duty
without
infirmity
,
yet
thou
doest
performe
duty
without
known
hypocrisie
;
though
thou
doest
offend
in
the
manner
of
performance
,
yet
thou
wouldest
not
be
false
in
the
end
or
principle
of
thy
doing
:
the
sincerity
of
thy
heart
herein
may
be
thy
comfort
,
and
from
such
,
though
the
Spirit
may
withdraw
for
a
while
,
yet
't
will
not
be
long
before
it
return
again
;
who
though
to
humble
thee
,
he
may
for
a
while
withdraw
in
anger
,
yet
he
will
returne
again
;
In
a
little
moment
have
I
hid
my
face
and
forsaken
thee
,
but
I
will
gather
thee
with
everlasting
mercy
.
Isa.
54
7.
SERMON
.
VII
.
At
Lawrence
Jury
,
London
,
Novemb.
24.
1650.
GEN.
6.
verse
3.
And
the
Lord
said
,
My
Spirit
shall
not
alwayes
strive
with
man
,
&c.
I
Proceed
Now
to
some
farther
use
and
Application
of
this
point
,
which
I
shall
do
by
laying
down
some
particular
inferences
,
directions
or
positions
,
concerning
the
withdrawings
of
Gods
Spirit
.
Posit
.
1
Be
convinced
of
the
great
need
you
stand
in
of
having
the
motions
of
the
Spirit
vouchsafed
and
continued
to
you
;
and
that
upon
a
fourfold
ground
.
1.
If
you
consider
the
weaknesse
and
disability
of
our
natures
to
holy
motions
,
as
well
as
to
holy
actions
.
Phil.
2.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vt
acti
agentes
,
ut
moti
moventes
.
2
Cor.
3.5
.
A
man
is
not
only
weak
to
act
good
,
but
is
weak
to
any
holy
motion
,
therefore
sayes
the
Apostle
,
It
is
the
Lord
which
works
in
us
both
to
Will
and
to
do
;
the
very
desire
of
the
soul
after
good
,
it
is
a
thing
above
nature
,
it
comes
from
God
,
and
therefore
the
same
Apostle
,
(
sayes
he
)
We
are
not
sufficient
of
our selves
to
think
any
thing
as
of
our selves
,
but
our
sufficiency
is
of
God
.
The
inferior
orbes
move
as
they
are
acted
,
and
moved
by
the
superior
.
A
Mole
can
as
easily
move
the
earth
from
its
centre
,
or
a
sparrow
drink
up
the
waters
of
the
Ocean
out
of
their
channels
,
as
thou
of
thy self
have
any
good
motion
,
or
ability
to
act
good
;
all
your
assistance
comes
from
the
Spirit
of
God
,
and
therefore
sayes
Saint
Paul
,
If
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
flesh
.
Rom.
8.13
.
Thou
art
weak
in
thy self
,
therefore
that
should
make
thee
see
thy
need
of
the
Spirit
.
2.
Consider
,
not
only
the
weaknesse
,
but
the
backwardnesse
that
is
in
us
unto
that
which
is
good
.
And
therefore
the
Scripture
mentions
not
onely
a
grieving
and
quenching
,
but
also
a
resisting
of
the
Spirit
,
Acts
7.51
.
And
therefore
those
phrases
of
Scripture
,
John
6.44
.
Draw
me
,
and
I
will
runne
after
thee
;
And
None
can
come
unto
me
except
the
Father
which
hath
sent
me
,
draw
him
;
they
denote
not
only
a
weaknesse
,
but
an
unwillingnesse
in
us
to
come
,
and
a
backwardnesse
also
in
our
hearts
to
yield
subjection
to
a
law
of
holinesse
.
Psal.
110.3
.
Till
God
by
his
Spirit
make
us
a
willing
people
in
the
day
of
his
power
.
3.
Be
convinced
of
the
great
need
you
stand
in
of
the
Spirit
,
from
those
strong
resistances
that
are
in
your
natures
to
holy
motions
.
Though
grace
be
of
an
active
nature
,
yet
because
there
is
an
indisposition
in
the
subject
,
therefore
grace
must
be
put
on
by
the
Spirit
.
Fire
(
you
know
)
it
is
of
an
active
nature
,
apt
to
burne
;
but
let
fire
be
put
to
green
or
wet
wood
,
the
greenesse
of
the
wood
resists
the
prevalency
of
the
flame
:
thus
it
is
with
grace
in
our
natures
,
it
is
like
fire
in
green
wood
,
there
must
be
much
blowing
before
it
will
burne
;
therefore
the
Apostle
uses
these
words
to
Timothy
,
2
Tim.
1.6
.
sayes
he
,
Stirre
up
the
gift
of
God
,
which
is
in
thee
,
Blow
up
the
coales
.
There
is
much
resistance
in
our
hearts
against
the
Spirit
of
God
.
4.
You
have
great
need
of
the
Spirits
motions
,
if
you
consider
the
abundance
of
evil
motions
which
will
break
in
upon
thy
heart
,
if
the
Spirit
in
its
motions
be
withdrawn
What
a
receptacle
for
the
devil
and
lusts
will
thy
heart
be
,
if
the
Spirit
absent
himself
.
As
smoak
comes
out
of
a
chimney
,
so
will
corruption
come
out
of
thy
heart
.
As
sparks
out
of
a
blown
fire
,
so
will
evil
motions
come
into
thy
heart
when
corruption
is
blown
with
temptation
.
Thou
art
unwilling
and
backward
to
good
,
it
must
be
the
Spirit
wich
must
stirre
thee
up
.
To
this
purpose
you
have
a
passage
in
the
Prophet
Isaiah
,
He
wakeneth
me
morning
by
morning
,
Isa.
50.4
.
sayes
he
;
thou
hast
need
to
be
awakened
,
and
excited
by
the
Spirit
of
God
day
by
day
,
because
of
thy
daily
indisposition
.
From
hence
see
the
need
thou
hast
of
the
Spirit
of
God
.
Posit
.
2
It
is
not
enough
you
be
convinced
of
the
need
you
have
of
the
Spirits
motions
,
but
also
you
should
be
convinced
what
a
great
gulfe
of
misery
you
are
plunged
into
if
the
Spirits
motions
be
restrained
;
which
will
appear
upon
this
threefold
account
.
1.
It
is
recorded
in
Scripture
as
a
great
misery
,
if
but
the
common
workings
and
gifts
of
Gods
Spirit
be
withdrawn
;
1
Sam.
28.
and
therefore
you
read
what
a
lamentable
complaint
Saul
made
because
the
Spirit
was
departed
from
him
,
which
was
but
in
its
common
gifts
.
And
so
also
of
Sampson
,
it
is
said
he
wist
not
that
the
Spirit
was
departed
from
him
,
that
is
,
the
Spirit
of
fortitude
;
Judg.
16.20
.
and
is
this
a
lamentation
when
the
Spirit
in
its
common
gifts
shall
be
withdrawn
?
and
shall
it
not
be
looked
upon
as
a
sad
misery
,
when
the
Spirit
in
its
saving
,
comforting
and
sanctifying
operation
shall
be
withheld
?
2.
Be
convinced
hereof
,
because
whilest
the
Spirit
is
withdrawn
thou
art
under
a
constant
losse
.
I
may
exemplifie
it
by
this
comparison
:
Suppose
a
great
Merchant
that
had
a
ship
at
sea
,
richly
laden
,
and
this
ship
should
be
neer
the
harbour
,
but
being
becalmed
or
having
crosse
windes
,
it
should
not
be
able
to
come
to
its
haven
.
Now
all
the
while
the
ship
is
out
,
the
Merchant
is
at
a
daily
losse
.
Make
it
your
case
in
a
spiritual
sense
,
this
ship
is
thy
soul
,
the
lading
is
grace
,
and
the
haven
is
heaven
,
the
gales
of
winde
,
are
the
motions
of
the
Spirit
,
cross
gales
that
arise
,
are
temptations
;
now
if
the
motions
of
the
Spirit
help
thee
not
,
thou
wilt
not
be
able
to
come
to
the
haven
:
from
hence
see
your
misery
without
the
motions
of
Gods
Spirit
.
3.
Be
convinced
of
thy
misery
,
because
if
good
motions
do
not
possesse
thy
heart
,
multitudes
of
evil
motions
will
;
if
the
house
of
thy
heart
be
empty
of
good
motions
,
the
devil
will
enter
by
evil
motions
,
and
dwell
there
.
Mat.
12.44,45
.
Either
thy
heart
is
an
habitation
for
the
Spirit
of
God
,
or
else
it
is
a
receptacle
for
the
evil
spirit
with
all
its
sinful
motions
.
The
soul
is
a
restlesse
active
thing
,
and
when
the
good
Spirit
doth
not
act
it
,
the
evil
spirit
will
;
the
devil
will
slippe
no
oportunity
that
may
advantage
,
he
will
not
let
any
house
long
stand
empty
.
Posit
.
3
What
cause
have
we
to
be
humbled
for
that
receptivenesse
that
is
in
our
natures
to
entertaine
evil
motions
from
the
wicked
spirit
,
and
for
that
backwardnesse
in
our
hearts
to
entertaine
holy
motions
from
the
good
Spirit
.
Our
natures
are
as
gunpowder
to
fire
,
if
a
spark
of
temptation
fall
upon
us
,
how
soon
are
we
all
on
a
fire
?
but
to
good
motions
out
hearts
are
as
green
wood
to
the
fire
,
what
opposition
is
there
in
us
,
and
backwardnesse
to
entertaine
them
?
Evil
thoughts
in
the
soul
are
natural
,
but
good
thoughts
are
supernatural
.
Mans
heart
by
,
nature
is
a
slaughter-house
to
holy
motions
;
many
good
motions
hast
thou
stifled
and
strangled
in
thy
heart
;
but
that
nature
which
is
a
slaughter-house
to
good
motions
,
it
is
a
store-house
to
wicked
motions
.
An
evil
man
out
of
the
evil
treasure
of
his
heart
,
bringeth
forth
that
which
is
evil
,
Luke
6
45.
(
saith
our
Saviour
)
what
a
natural
receptivenesse
is
there
in
thy
heart
,
for
the
intertaining
of
that
which
is
evil
?
Posit
.
4
When
the
Spirits
motions
are
withdrawn
,
labour
to
search
and
finde
out
the
cause
,
and
then
bewaile
it
;
what
injuries
,
or
unkindnesse
hast
thou
done
to
the
Spirit
that
it
is
gone
?
To
grieve
the
Spirit
,
Eph.
4.30
.
is
more
unkindnesse
then
to
resist
the
Spirit
;
a
man
is
more
troubled
for
the
unkindnesse
of
a
friend
,
then
for
all
the
hatred
and
opposition
of
his
enemy
.
Surely
something
is
the
matter
,
hast
thou
not
kept
thy
conscience
nasty
?
it
is
nastinesse
in
the
dove-house
,
that
causes
the
dove
to
leave
the
house
.
Is
there
not
an
indulgence
of
some
allowed
provoking
sinne
that
the
Spirit
of
God
sees
in
thee
?
hast
thou
not
quenched
the
Spirits
motions
?
hast
thou
not
grieved
the
Spirit
;
vexed
,
resisted
,
or
tempted
the
Spirit
.
Search
out
the
cause
,
and
when
thou
hast
found
it
,
then
bewaile
it
,
and
cry
,
Wo
is
me
!
the
Spirit
would
have
taken
up
his
residence
in
my
heart
,
and
I
would
not
give
him
entertainment
.
And
so
whom
I
have
begg'd
with
teares
and
enjoyed
with
comfort
,
I
have
lost
through
the
folly
of
my
sinful
doings
.
If
thou
hast
not
yet
found
out
the
cause
,
I
would
have
thee
to
consult
with
thy
own
conscience
,
which
is
Gods
officer
in
thee
,
and
it
will
give
thee
a
true
account
if
thou
wilt
hearken
to
it
;
ask
it
these
three
question
:
Have
not
I
fallen
from
my
first
love
as
the
Ephesians
did
?
Revel.
2.4,5
.
Have
I
not
stifled
checks
of
conscience
,
and
the
Spirits
motions
?
Have
I
not
prostituted
the
Spirits
motions
to
servile
and
base
imployments
,
as
Simon
Magus
,
for
secular
advantage
and
worldly
interest
?
hast
thou
not
addicted
thy self
to
contrary
motions
?
hast
thou
not
been
more
ready
to
hearken
to
the
solicitations
of
the
evil
spirit
,
then
to
the
incitations
of
the
good
Spirit
?
Aske
thy
conscience
;
it
may
be
it
will
give
in
this
answer
.
Hath
not
the
Spirit
departed
because
of
thy
pride
and
idlenesse
and
self-conceitednesse
?
by
such
like
proposals
as
these
to
conscience
,
thou
mayest
come
to
know
the
cause
wherefore
the
Spirit
is
withdrawn
from
thee
.
Posit
.
5
Consider
that
the
withdrawings
of
the
Spirits
motions
is
not
alwayes
for
sinne
,
but
some
other
higher
and
greater
ends
which
God
hath
.
—
1.
It
is
true
that
God
doth
usually
withdraw
the
motions
of
his
Spirit
because
of
sinne
,
and
therefore
sayes
the
Prophet
Isaiah
,
Your
iniquities
have
separated
between
you
and
your
God
;
Isai.
59.2
.
and
so
also
the
Prophet
Micah
,
They
shall
cry
unto
the
Lord
,
but
he
will
not
hear
them
,
he
will
even
hide
his
face
from
them
at
that
time
,
as
they
have
behaved
themselve
ill
in
their
doings
.
Micah
3.4
.
Usually
sinne
is
the
cause
for
which
the
Spirit
of
God
withdraws
.
2.
This
is
most
true
,
that
if
there
were
not
sinne
in
us
,
Gods
Spirit
should
never
be
withdrawn
from
us
;
we
should
be
uncapable
of
desertion
of
the
Spirit
,
were
it
not
for
sinne
in
general
;
and
therefore
though
sinne
in
general
be
the
causa
sine
qua
non
,
yet
it
is
not
alwayes
the
cause
immediate
for
which
the
Spirit
withdraws
.
3.
Though
there
be
sinne
in
us
,
as
a
cause
to
us
why
Gods
Spirit
departs
,
yet
God
doth
not
alwayes
make
sinne
a
cause
to
himselfe
,
but
it
is
for
some
other
higher
ends
.
Divines
that
handle
this
subject
touching
the
desertion
of
the
soul
,
and
the
withdrawings
of
Gods
Spirit
,
they
distinguish
a
threefold
desertion
,
upon
a
threefold
cause
,
and
we
have
touched
upon
that
already
.
1.
There
may
be
a
desertion
which
is
cautional
,
not
for
sinne
,
2
Cor.
12.7
.
but
to
prevent
sin
;
And
thus
it
was
with
Paul
,
There
was
given
to
him
a
thorne
in
the
flesh
,
a
messenger
of
Satan
to
buffet
him
,
lest
he
should
be
exalted
above
measure
.
And
so
Peter
when
he
fell
in
denying
Christ
,
his
desertion
was
cautional
,
Matth.
26.70
.
that
he
might
not
depend
upon
his
own
strength
(
as
he
had
most
foolishly
done
)
for
after-time
.
2.
There
may
be
a
desertion
which
is
probational
,
that
is
,
to
try
some
grace
which
God
would
have
exercised
;
and
thus
Job
he
was
not
afflicted
for
sinne
,
but
God
did
thereby
prove
him
and
try
him
in
his
faith
and
patience
.
3.
There
is
a
desertion
which
is
penal
,
and
that
is
for
sinne
,
when
God
leaves
a
man
to
himself
;
and
thus
it
was
with
the
Spouse
,
Cant.
5.3,4,5,6
.
because
she
hearkened
not
,
and
opened
not
to
Christ
,
therefore
he
withdrew
himself
.
—
Art
thou
therefore
deserted
by
the
Spirit
of
God
?
why
,
remember
that
desertions
are
not
alwayes
penal
(
though
I
confesse
they
are
most
often
so
;
and
it
is
most
suitable
to
that
humble
and
penitent
frame
of
heart
,
that
should
be
in
a
deserted
soul
to
judge
himself
smitten
and
forsaken
of
God
for
his
sin
:
)
but
sometimes
they
are
cautional
,
and
sometimes
probational
.
Posit
.
6
Be
rather
industrious
how
to
procure
the
Spirits
returne
when
he
is
withdrawn
,
then
to
pore
upon
thy
misery
in
the
Spirits
absence
.
It
is
the
fault
of
many
Christians
,
they
rest
contented
in
fruitlesse
,
and
doleful
complaints
of
their
losse
,
but
do
not
put
forth
industrious
indeavours
to
recover
what
they
have
lost
.
It
was
not
enough
for
Joshua
to
lie
upon
his
face
at
the
defeat
at
Ai
,
Joshua
7.10.11
.
—
but
he
must
stand
upon
his
feet
and
finde
out
the
cause
,
and
endeavour
to
make
up
the
breach
.
There
are
some
professors
who
by
whining
and
complaining
think
to
excuse
their
idlenesse
and
spiritual
sloth
.
—
Thou
hast
lost
the
Spirit
;
do
not
so
much
pore
upon
thy
losse
,
as
to
think
what
thou
must
do
to
recover
the
Spirit
again
.
—
Which
that
thou
mayest
do
,
follow
these
directions
.
1.
Cleanse
thy
conscience
from
the
allowance
of
any
known
sinne
,
make
thy
heart
clean
and
so
fit
for
Christ
,
and
his
Spirit
will
come
unto
thee
;
let
thy
heart
be
like
that
roome
Christ
came
to
eat
the
Passeover
in
,
Luke
22.12
.
an
upper
roome
,
a
furnished
roome
,
and
a
swept
roome
;
let
thy
heart
be
prepared
and
swept
with
the
besome
of
sanctified
grace
,
from
the
allowance
of
sinne
,
and
this
will
be
a
means
for
thee
to
recover
the
Spirit
again
.
2.
Go
unto
God
by
prayer
,
which
is
the
universal
remedy
for
all
spiritual
distempers
.
Is
any
among
you
afflicted
,
let
him
pray
,
saith
the
Apostle
James
.
James
5.13
.
Let
the
affliction
be
what
it
will
,
prayer
will
be
a
means
to
deliver
thee
.
Prayer
is
injoyned
by
God
as
a
means
to
receive
the
Spirit
of
God
,
Luke
11.13
.
And
it
will
speed
,
because
it
is
Gods
ordinance
.
3.
Do
not
only
pray
,
but
bewaile
thy
condition
in
prayer
;
Spread
thy
complaints
before
the
Lord
,
and
say
,
Lord
,
how
is
my
heart
a
cage
of
uncleane
birds
?
a
receptacle
for
sinne
,
and
the
devil
?
This
is
the
best
that
my
heart
is
now
fit
for
.
I
who
once
had
my
graces
fresh
and
flo●…ishing
,
how
are
they
now
like
the
withered
grasse
on
the
house-toppe
?
that
once
had
the
imbraces
of
an
everlasting
arme
,
but
now
am
I
forsaken
of
the
Spirit
.
I
was
once
like
a
field
whom
God
had
blessed
,
and
like
unto
the
Cedars
of
Lebanon
,
casting
forth
my
roots
and
pleasant
branches
:
But
now
I
am
as
a
tree
of
the
forrest
which
brings
forth
nothing
;
I
once
was
as
a
fruitful
vine
in
the
vineyard
of
Christ
,
but
now
am
like
unto
the
mountains
of
Gilboa
upon
whom
neither
the
rain
nor
the
dew
falls
;
thus
bewaile
thy self
in
the
presence
of
the
Lord
,
and
it
may
be
when
he
sees
thee
with
tears
in
thy
eyes
,
and
thy
petitions
in
thy
hand
,
he
may
returne
unto
thee
.
Though
he
hath
forsaken
thee
,
yet
he
will
not
forget
thee
;
though
he
hath
cast
thee
down
,
yet
he
will
not
cast
thee
off
for
ever
,
(
He
will
not
cast
away
his
people
)
if
thou
forsakest
not
him
;
labour
therefore
by
prayers
and
tears
to
recover
thy
fall
.
Position
7
Look
upon
it
as
a
more
grievous
judgement
to
have
the
sanctified
and
sanctifying
motions
of
the
Spirit
withdrawn
,
then
to
have
the
comforts
of
the
Spirit
withheld
.
This
is
a
fault
among
many
Christians
,
especially
among
those
who
are
troubled
in
conscience
,
all
their
complaints
are
for
want
of
assurance
and
comfort
,
and
I
do
not
know
whether
Christ
be
mine
,
or
no
;
into
this
channel
all
their
sorrow
and
grief
runnes
.
And
therefore
it
is
much
to
be
feared
,
that
rather
self-love
then
love
to
Christ
is
the
ground
of
many
such
complaints
as
many
make
when
they
say
they
are
deserted
;
whereas
it
is
a
more
sad
judgement
,
if
thou
wantest
the
quickening
and
exciting
motions
of
the
Spirit
,
then
if
thou
wantest
the
witnesse
and
comforts
of
the
Spirit
;
it
's
more
sad
to
have
the
Spirits
gracious
motions
with-held
,
then
to
have
the
Spirits
comforts
withdrawn
.
Position
8
Another
position
is
this
,
that
the
common
gifts
of
the
Spirit
may
be
imparted
when
the
saving
gifts
of
the
Spirit
may
be
with-held
.
It
was
thus
with
many
in
the
Church
of
Corinth
.
1
Cor.
1.7
The
Apostle
tells
them
,
They
came
behinde
in
no
gifts
,
1.
Cor.
3.1
.
and
yet
as
to
grace
he
tells
you
they
were
carnal
,
and
walked
as
men
.
Position
9
Consider
that
the
Spirit
in
its
motions
and
workings
may
be
really
withdrawn
from
a
man
,
when
he
in
his
own
apprehensions
thinks
he
fully
enjoys
them
.
It
may
be
with
a
man
in
this
case
as
with
Sampson
,
it
was
told
him
that
the
Philistines
were
upon
him
,
Judges
16.20
.
and
he
aworke
out
of
sleep
,
and
said
,
I
will
go
out
as
at
other
times
before
,
and
shake
my self
,
and
he
wist
not
that
the
Lord
was
departed
from
him
.
He
knew
not
that
his
strength
was
gone
.
Thus
you
may
be
left
of
the
Spirit
,
and
you
may
not
know
it
;
and
the
reason
is
,
partly
because
the
departures
of
the
Spirit
are
gradual
;
(
You
cannot
discerne
a
mans
growth
,
because
he
grows
by
little
and
little
.
As
it
is
with
our
natural
growth
,
so
is
it
also
with
our
spiritual
decayes
;
)
and
partly
because
the
heart
is
very
deceitfull
and
carelesse
and
negligent
to
search
and
try
how
it
is
with
the
soul
.
And
therefore
let
this
lie
upon
your
thoughts
,
you
may
have
the
Spirit
in
its
motions
withdrawn
from
you
,
when
yet
in
your
apprehensions
you
may
be
perswaded
that
you
possesse
them
.
Application
of
the
Doctrine
by
way
of
consolation
.
I
shall
conclude
this
point
with
a
few
words
of
comfort
,
lest
peradventure
there
may
be
some
which
may
be
troubled
and
perplexed
about
what
I
have
delivered
concerning
the
withdrawings
of
Gods
Spirit
.
Vse
1
Thou
Oh
Christian
,
who
complainest
that
the
Spirit
is
withdrawn
from
thee
,
remember
this
,
though
the
Spirit
be
withdrawn
,
yet
it
is
but
a
gradual
,
not
a
total
withdrawing
;
it
is
but
in
some
things
,
not
in
all
;
in
some
motions
and
in
some
asistance
,
not
in
other
some
.
The
Spirit
is
never
totally
witdrawn
from
godly
men
;
the
presence
of
the
Spirit
is
not
withdrawn
,
though
the
comfort
and
assurance
of
it
may
be
.
Vse
2
It
is
with
a
soul
in
this
case
,
as
it
is
with
the
herbs
and
trees
in
winter
;
the
whole
sap
is
not
gone
,
but
retired
into
the
root
.
Let
this
be
thy
comfort
that
the
departures
of
the
Spirit
they
are
temporary
,
not
eternal
;
the
Spirit
is
onely
gone
for
a
season
,
Isaiah
54.8
.
In
a
little
wrath
I
hid
my
face
from
th●e
,
for
a
moment
.
It
is
but
in
a
little
wrath
,
and
for
a
little
while
.
That
which
Christ
said
of
his
person
to
his
Disciples
,
I
will
go
away
,
but
I
will
come
again
,
the
same
may
be
said
of
the
Spirit
;
though
he
may
be
withdrawn
,
yet
after
a
while
he
will
returne
again
.
Vse
3
Thou
sayest
the
Spirit
is
withdrawn
,
but
it
may
be
it
is
a
sensible
,
not
a
real
withdrawing
.
My
meaning
is
this
,
it
may
be
thou
apprehendest
it
to
be
so
,
when
in
relity
it
is
not
so
;
for
of
all
men
the
godly
they
are
most
apt
to
have
suspitions
of
their
own
hearts
,
and
of
their
own
estates
.
Gen.
44.2
.
Thou
mayest
have
as
Benjamin
,
a
golden
cup
in
thy
sacks
mouth
,
a
pledge
of
Joseph's
love
,
and
thou
mayest
not
know
it
.
Out
of
thy
belly
may
flow
a
fountain
of
living
water
,
and
yet
thou
mayest
not
know
it
;
even
as
Hagar
,
when
she
was
ready
to
die
for
thirst
,
had
a
well
of
water
by
her
,
and
yet
knew
it
not
;
therefore
it
may
be
it
is
but
a
sensible
,
not
a
real
withdrawing
.
It
is
with
the
soul
in
respect
of
the
Spirit
of
Christ
,
as
it
was
with
Mary
Magdalen
,
who
when
she
was
speaking
with
Christ
,
knew
it
not
,
but
asked
Christ
whither
they
had
carried
him
John
?
20.15
.
Vse
4
Consider
that
Jesus
Christ
may
depart
from
you
,
not
out
of
hatred
,
but
out
of
trial
,
to
see
whether
thou
wilt
follow
him
.
As
a
Mother
will
sometimes
run
into
a
corner
,
and
hide
her self
from
her
childe
,
but
it
is
not
to
leave
her
child
shiftless
,
but
to
see
its
love
,
whether
it
will
seek
after
her
or
not
:
So
Jesus
Christ
he
may
sometimes
leave
you
,
and
withdraw
his
Spirit
,
to
see
whether
you
will
follow
hard
after
him
,
&
account
the
motions
of
his
Spirit
worth
seeking
after
.
And
thus
I
have
briefly
given
you
an
account
of
the
withdrawings
of
the
Spirit
of
Christ
from
ordinances
,
and
from
our
souls
.
I
have
shewed
you
both
the
cause
and
the
cure
of
this
miserable
estate
.
The
Lord
give
you
understanding
in
all
things
.
SERM.
VIII
At
Lawrence
Jury
,
London
.
Decemb.
1.
1650.
GAL.
5.
verse
16.
This
I
say
then
,
Walk
in
the
Spirit
,
and
ye
shall
not
fulfil
the
lusts
of
the
flesh
.
HAving
lately
treated
of
the
misery
of
those
,
from
whom
the
motions
of
Gods
Spirit
were
withdrawn
:
I
am
now
to
treat
of
the
happinesse
of
others
,
who
walk
after
the
motions
and
guidance
of
the
Spirit
,
which
I
shall
do
out
of
these
words
,
Walk
in
the
Spirit
,
and
yee
shall
not
fulfil
the
lusts
of
the
flesh
.
—
Which
words
are
an
Apostical
direction
,
or
caution
,
being
intire
in
themselves
,
and
therefore
I
shall
handle
them
without
reference
to
what
goes
before
,
or
what
follows
after
.
The
method
I
observe
shall
be
this
.
First
,
I
shall
explaine
the
words
.
—
Secondly
,
divide
them
;
then
deduce
some
observations
;
and
lastly
,
make
application
of
all
.
1.
In
the
explanatory
part
there
are
four
things
to
be
unfolded
.
-
1.
What
is
here
to
be
meant
by
the
Spirit
?
-
2.
What
is
meant
by
walking
in
the
Spirit
?
-
3.
What
by
not
fulfilling
the
lusts
of
the
flesh
?
-
4.
How
can
it
be
said
that
men
shall
not
fulfil
the
lusts
of
the
flesh
?
Quest.
1
What
is
meant
by
the
Spirit
?
Answ.
1
In
general
it
doth
denote
the
whole
divine
essence
distinguished
into
three
persons
;
God
is
a
Spirit
,
John
4.24
.
i.
e.
a
spiritual
Essence
.
2
Cor.
3.17
.
Answ.
2
More
particularly
it
notes
the
third
person
in
the
blessed
Trinity
,
1
John
5.6
.
Answ.
3
By
Spirit
is
understood
the
gifts
of
the
Spirit
,
Luk.
1.15
.
Quest.
2
What
is
meant
here
by
walking
in
the
Spirit
?
Answ.
1
For
answer
hereunto
there
is
something
must
be
paraphrased
upon
,
as
conducible
to
the
explaining
of
it
;
—
As
first
,
Gal.
3.2
.
Verse
25.
Gal.
5.18
.
there
is
mention
made
in
Gal.
3.2
.
of
receiving
the
Spirit
.
—
Secondly
,
of
living
in
the
Spirit
,
Gal.
5.25
.
—
Thirdly
,
of
being
led
by
the
Spirit
,
Gal.
5.18
.
—
And
fourthly
,
of
walking
in
the
Spirit
,
and
that
in
the
words
of
my
text
.
—
Now
by
receiving
and
living
in
the
Spirit
,
is
set
out
to
us
the
first
implantation
or
work
of
Gods
Spirit
on
us
in
our
regeneration
.
—
And
by
the
other
two
phrases
of
being
led
by
the
Spirit
,
and
walking
in
the
Spirit
,
these
two
are
one
and
the
same
,
and
set
out
to
us
the
progressive
work
of
the
Spirit
upon
the
soul
in
the
work
of
sanctification
;
so
that
he
that
would
walk
in
the
Spirit
,
must
follow
the
motions
and
instructions
of
it
.
Therefore
if
you
would
walk
in
the
Spirit
,
you
must
not
follow
the
impulses
of
your
own
spirits
.
Quicquid
somniant
Fanatici
volunt
esse
Spiritum
sanctum
.
Melanchton
.
they
follow
the
instinct
of
their
own
spirits
.
Of
such
Melanchton
speaks
,
that
they
think
their
own
dreams
as
Canonical
as
Gods
Word
;
and
thereby
are
so
far
from
abolishing
the
lusts
of
the
flesh
,
that
they
gratifie
the
lusts
of
the
flesh
.
The
genuine
sense
therefore
of
these
words
of
walking
in
the
Spirit
,
is
to
walk
after
the
Spirit
,
and
so
it
is
an
expression
of
the
same
importance
with
those
words
in
Rom.
8.1
.
Rom.
8.1
.
There
is
therefore
no
condemnation
to
them
which
are
in
Christ
Jesus
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
That
is
,
if
we
follow
the
motions
and
instructions
of
Gods
Spirit
,
then
may
we
be
said
to
walk
in
it
.
Quest.
3
But
what
benefit
will
accrue
hereupon
?
Ye
shall
not
fulfill
the
lusts
of
the
flesh
.
—
Answ.
Now
before
I
answer
this
particular
,
I
must
give
you
caution
.
The
Apostle
doth
not
say
,
you
shall
not
have
the
lusts
of
the
flesh
;
for
you
know
that
he
which
doth
most
follow
the
motions
and
directions
of
the
Spirit
in
his
practice
,
he
finds
in
himselfe
the
workings
of
corrupt
nature
;
whilest
you
have
this
natural
body
,
you
will
have
these
lusts
of
the
flesh
in
you
.
But
,
saith
the
Apostle
,
Ye
shall
not
fulfill
the
lusts
of
the
flesh
.
—
Now
by
the
lusts
of
the
flesh
,
you
must
not
understand
it
in
a
limited
sense
,
of
the
sinne
of
incontinency
,
or
uncleannesse
,
which
elsewhere
is
truly
called
the
lust
of
the
flesh
,
—
but
you
are
to
take
it
in
a
comprehensive
sense
,
for
all
those
corrupt
and
irregular
inclinations
to
sinne
,
which
are
in
the
nature
of
man
.
—
Now
when
the
Apostle
saith
,
you
shall
not
fulfil
these
lusts
,
his
meaning
is
,
not
that
you
shall
not
sinne
,
but
that
you
shall
not
act
sinne
with
such
a
strong
and
full
consent
of
the
will
,
nor
with
such
deliberation
,
as
unregenerate
men
,
who
want
the
Spirit
of
God
.
Quest.
4
How
can
this
be
true
,
that
if
we
walk
in
the
Spirit
,
we
shall
not
fulfil
the
lusts
of
the
flesh
,
whereas
experience
tells
us
,
that
set
a
man
walk
never
so
exactly
,
and
be
never
so
spiritual
,
yet
that
man
he
shall
yield
to
,
and
act
the
lusts
of
the
flesh
,
and
those
corruptions
which
are
hid
in
his
nature
,
will
break
out
in
his
life
?
Answ.
I
have
two
things
to
give
you
by
way
of
answer
hereto
.
—
1.
Though
it
be
true
that
a
man
walking
in
the
Spirit
shall
have
the
lusts
of
the
flesh
,
yet
it
is
as
true
that
a
godly
man
so
walking
shall
not
fulfil
the
lusts
of
the
flesh
;
and
the
reason
is
this
,
—
There
is
a
difference
between
the
acting
,
and
between
the
fulfilling
of
the
lusts
of
the
flesh
;
a
godly
man
when
he
sinnes
,
he
acts
the
lusts
of
the
flesh
,
yet
he
doth
not
fulfil
it
,
because
when
he
sinnes
he
doth
not
sinne
with
such
a
full
consent
,
nor
with
such
a
deliberate
and
compleat
act
of
the
will
,
as
wicked
men
do
.
Sinne
carries
wicked
men
with
more
force
and
violence
,
and
with
a
more
deliberate
act
of
the
will
:
so
some
Interpreters
resolve
this
difficulty
.
2.
Others
answer
it
thus
:
Walk
in
the
Spirit
,
and
ye
shall
not
fulfil
the
lusts
of
the
flesh
,
that
is
(
say
they
)
eatenus
,
whilest
you
imbrace
the
Spirits
motions
,
Musculus
in
locum
.
sinnes
motions
shall
not
prevaile
,
so
farre
as
you
hearken
to
the
Spirits
good
motions
,
you
shall
not
be
overcome
with
the
sinful
motions
of
your
own
corrupt
nature
,
or
of
the
devil
.
—
You
shall
not
fulfil
the
lusts
of
the
flesh
;
so
it
is
in
the
original
,
and
so
it
is
translated
in
the
singular
number
,
from
whence
Criticks
shew
that
in
that
one
sinne
of
nature
there
are
many
sinnes
contained
,
all
the
sinnes
in
the
world
being
in
the
womb
of
original
sin
.
In
the
whole
verse
you
have
three
parts
.
-
1.
A
duty
injoyned
Walk
in
the
Spirit
.
-
2.
A
benefit
annexed
,
You
shall
not
fulfil
the
lusts
of
the
flesh
-
3.
The
certainty
of
having
this
benefit
,
This
I
say
,
&c.
There
are
two
observations
I
shall
note
from
the
words
.
Doct.
1
That
it
ought
to
be
the
special
care
of
Beleevers
to
walk
after
the
motions
and
guidance
of
Gods
Spirit
.
Doct.
2
That
those
who
walk
after
the
motions
and
guidance
of
Gods
Spirit
,
they
shall
not
fulfil
the
lusts
of
the
flesh
.
In
the
opening
of
the
first
Doctrine
there
are
several
queries
I
shall
dispatch
.
Querie
1
Why
must
a
beleever
walk
after
the
guidance
of
the
Spirit
of
God
?
and
what
are
the
reasons
hereof
?
Reas.
1
Because
it
is
a
great
part
of
the
Spirits
office
after
converting
grace
,
to
excite
and
move
the
heart
to
more
grace
,
and
to
guide
a
man
in
the
way
wherein
he
should
walk
.
Thus
it
is
expressed
by
the
Prophet
Isaiah
;
Thine
ears
shall
hear
a
word
behinde
thee
saying
,
This
is
the
way
,
walk
in
it
,
when
ye
turne
up
to
the
right
hand
,
and
when
ye
turne
to
the
left
.
Isa.
30.21
.
As
the
starre
was
to
the
Shepherds
,
Mat.
2.9
.
or
as
the
fiery
Pillar
to
the
Israelites
in
their
passage
thorow
the
Wildernesse
:
So
is
the
Spirit
to
Beleevers
to
guide
them
in
the
way
which
is
everlasting
.
Therefore
if
thou
walkest
not
after
its
motions
and
guidance
,
thou
doest
as
much
as
in
thee
lies
to
put
the
Spirit
out
of
office
.
Reas.
2
Therefore
oughtest
thou
to
walk
after
the
guidance
of
Gods
Spirit
,
because
the
devil
he
will
be
suggesting
evil
motions
to
thee
,
he
goes
up
and
down
compassing
the
earth
,
not
to
do
good
,
but
evil
,
Job
1.7
.
1
Pet.
5.8
.
He
walketh
about
seeking
whom
he
may
devour
.
—
And
not
onely
the
devil
but
thine
own
spirit
is
a
false
spirit
,
prompting
and
provoking
thee
to
sinne
,
that
as
the
furnace
casts
out
sparks
,
and
the
Chimney
smoak
:
so
doth
thy
spirit
sinful
motions
;
therefore
what
causehast
thou
to
follow
the
motions
of
the
Spirit
of
God
.
There
are
also
many
erroneous
men
,
Many
false
Prophets
are
gone
out
into
the
world
,
1
Joh.
4.1
.
Many
seducing
spirits
,
and
corrupt
teachers
are
gon
out
into
the
world
;
Believe
not
every
spirit
,
saith
Saint
John
,
for
many
false
Prophets
are
gone
out
into
the
world
;
such
which
pretend
they
have
the
Spirit
,
and
are
teachers
of
truth
,
but
indeed
are
broachers
of
errour
.
A
tempting
devil
without
us
,
an
evil
heart
of
unbelief
within
us
,
and
seducing
teachers
abroad
in
the
world
,
how
should
they
make
us
to
prize
and
to
follow
the
motions
and
guidance
of
Gods
Spirit
.
Reas.
3
Because
the
delusions
and
enthusiasmes
of
false
teachers
are
so
handed
and
suggested
,
that
they
seeme
like
the
motions
of
the
Spirit
.
And
therefore
is
the
Apostles
caution
to
the
Thessalonians
,
Be
not
so
soone
shaken
in
minde
,
neither
by
Spirit
,
nor
by
Word
,
nor
by
letter
,
as
from
us
,
that
the
day
of
Christ
is
at
hand
.
2
Thes.
2.2
.
Now
if
you
ask
,
what
is
meant
here
by
the
words
,
Be
not
shaken
in
minde
by
any
false
spirit
?
Learned
Interpreters
answer
,
Sclater
in
Loc.
by
Spirit
,
that
is
,
by
revelations
,
instincts
and
inspirirations
that
are
pretended
to
come
from
the
Spirit
of
Christ
.
It
was
a
wicked
blasphemy
in
that
wretched
Impostor
Mahomet
,
to
give
out
that
those
dead
fits
that
came
upon
him
by
his
falling
sicknesse
,
were
raptures
from
the
Spirit
of
God
,
and
that
the
Dove
which
he
had
taught
to
come
&
feed
at
his
eare
,
was
the
holy
Ghost
,
which
did
from
God
reveal
unto
him
the
Laws
which
are
set
down
in
the
Alchoran
,
by
which
the
pure
Mahometans
are
deluded
to
this
day
.
And
therefore
seeing
the
devil
hath
helpt
men
in
these
dayes
to
such
artificial
dresses
for
their
wicked
errours
,
and
the
devil
himself
seems
so
like
an
Angel
of
light
;
we
have
the
more
need
to
walk
after
the
guidance
of
the
Spirit
.
Reas.
4
Another
reason
why
you
should
walk
after
the
motions
of
the
Spirit
,
is
,
because
that
in
so
doing
you
shall
not
fulfil
the
lusts
of
the
flesh
;
and
this
is
the
reason
laid
down
in
the
text
,
which
because
it
will
come
pertinently
to
be
handled
in
the
second
Doctrine
,
I
therefore
wholly
wave
the
handling
of
it
here
.
Querie
2
How
we
may
know
the
Spirits
motions
from
the
natural
motions
of
our
own
consciences
?
Answ.
To
resolve
this
point
I
shall
lay
down
five
markes
,
or
differences
,
whereby
we
may
know
the
one
from
the
other
.
1.
The
Spirit
when
it
moves
a
man
to
good
,
it
doth
not
onely
excite
him
to
it
,
but
doth
also
assist
him
in
the
doing
of
it
.
Rom.
8.26
.
2
Tim.
1.7
.
Therefore
the
Spirit
is
said
to
help
our
infirmities
,
making
intercession
for
us
with
groans
which
cannot
be
uttered
.
The
Spirit
of
God
it
is
a
Spirit
of
power
to
enable
us
in
good
duties
;
as
it
excites
,
so
also
it
assists
in
what
it
moves
to
.
—
But
though
natural
motions
from
conscience
may
put
a
man
upon
the
doing
of
a
good
thing
,
—
Video
meliora
probóque
,
Deteriora
sequor
.
yet
it
cannot
give
any
power
for
its
performance
;
it
leaves
thee
like
Ovids
Medea
,
that
saw
good
,
yet
would
not
do
it
.
Natural
motions
to
the
soul
are
as
Pharaoh
to
the
Israelites
,
who
moved
them
to
make
brick
,
but
gave
them
no
materials
.
Natural
conscience
moves
to
duty
,
but
conveighs
no
power
to
do
it
withal
;
therefore
you
read
that
the
law
is
weak
through
the
flesh
;
Rom.
8
3.
weak
as
to
justification
thereby
,
there
being
no
power
in
man
to
fulfil
it
.
2.
—
Virtutis
amore
,
non
formidine
poenae
.
2
Tim.
1.7
.
The
Spirit
it
moves
a
man
to
do
good
more
out
of
the
lovelinesse
and
beauty
that
is
in
holinesse
,
then
out
of
fear
of
hells
torments
.
Hence
we
read
that
God
hath
not
given
us
the
Spirit
of
fear
,
but
of
power
,
of
love
,
and
of
a
sound
minde
;
we
do
not
do
things
meerely
out
of
fear
of
hell
,
but
out
of
love
to
God
and
holinesse
.
So
the
Apostle
Paul
(
sayes
he
)
As
many
as
are
led
by
the
Spirit
are
the
Sonnes
of
God
;
for
ye
have
not
received
the
Spirit
of
bondage
again
to
fear
,
but
ye
have
received
the
Spirit
of
Adoption
,
whereby
we
cry
,
Abba
,
Father
.
Rom.
8.14,15
Ducuur
à
spiritu
,
non
trah●tur
.
The
Spirit
of
God
makes
a
man
do
a
thing
,
as
a
childe
,
out
of
love
to
his
father
,
and
not
out
of
fear
;
this
is
the
effect
of
the
Spirit
of
God
.
But
now
the
motions
of
natural
conscience
to
good
,
are
not
out
of
any
excellency
a
man
seeth
in
the
good
he
doth
,
but
meerly
out
of
feare
of
punishment
;
he
seeth
damnation
if
he
doth
otherwise
.
3.
The
Spirit
of
God
moves
a
man
to
do
good
in
things
not
only
good
for
the
matter
,
but
to
make
conscience
of
the
end
why
he
doth
such
a
thing
,
that
he
be
sound
in
his
aime
;
and
therefore
sayes
the
Apostle
,
2
Tim.
17.
We
have
received
the
Spirit
of
a
sound
minde
;
that
is
,
the
Spirit
it
puts
a
man
not
only
upon
the
doing
of
a
good
duty
,
but
makes
him
have
a
sincere
end
in
the
doing
thereof
:
But
the
natural
conscience
it
rests
in
the
duty
,
in
case
it
be
done
,
though
done
never
so
corruptly
.
Prov.
7.14
.
As
the
harlot
Solomon
speaks
of
,
who
had
sacrificed
and
paid
her
vows
,
though
her
end
was
most
abominable
and
base
,
viz.
that
she
might
the
more
uncontrolable
play
the
harlot
;
she
first
playes
the
hypocrite
,
and
then
the
harlot
.
4.
The
Spirit
of
God
moving
men
to
do
good
,
it
regulates
them
in
the
manner
of
doing
good
;
the
duty
it
must
be
done
with
affection
,
with
love
,
with
faith
,
fervency
and
composednesse
of
minde
;
but
natural
conscience
moving
a
man
to
duty
,
takes
no
farther
care
,
so
it
be
done
,
not
how
it
be
done
;
it
may
move
to
prayer
,
and
to
hearing
,
but
never
moves
to
take
heed
how
these
duties
are
done
.
5.
The
Spirit
of
God
moves
a
man
so
powerfully
that
it
carrieth
him
to
do
good
notwithstanding
difficulty
and
danger
,
and
neither
shall
hinder
him
in
its
performance
.
The
Spirits
motions
are
like
unto
new
wine
in
a
barrel
,
that
wanting
vent
is
ready
to
burst
;
holy
motions
will
break
forth
into
holy
actions
.
Wicked
men
are
sick
till
they
act
their
wickednesse
,
and
cannot
be
satisfied
till
they
have
done
sinfully
:
But
those
who
have
natural
motions
to
good
they
go
no
farther
,
but
rest
in
them
,
and
never
bring
forth
good
accomplishments
.
Balaam
he
had
a
good
motion
,
Num.
23.10
.
oh
(
sayes
he
)
that
I
might
die
the
death
of
the
righteous
,
and
that
my
latter
end
might
be
like
unto
his
.
What
a
heavenly
ejaculation
was
here
!
it
was
a
very
good
wish
,
but
yet
it
was
a
lazie
one
;
he
wisht
to
die
the
death
of
the
righteous
,
but
yet
would
not
live
the
life
of
the
righteous
;
he
would
not
practise
what
he
prayed
for
.
Natural
motions
in
men
freeze
between
their
lips
,
they
only
de●re
,
but
never
break
out
into
the
acting
of
duty
.
Difficulties
do
discourage
natural
men
from
following
their
good
resolutions
with
constant
practice
;
and
the
sluggard
will
not
plow
,
because
of
the
cold
,
Prov.
20.4
.
Querie
3
How
may
we
know
the
Spirits
motions
from
Satanical
delusions
?
The
devils
suggestions
they
are
like
unto
the
Spirits
motions
,
and
there
have
been
men
in
all
ages
which
have
taken
phantastical
illusions
for
the
Spirits
motions
;
therefore
to
difference
the
one
from
the
other
,
Consider
1.
That
the
motions
of
Gods
Spirit
are
alwayes
agreeable
to
a
written
word
;
the
words
prescript
and
the
Spirits
motions
are
correspondent
the
one
to
the
other
.
You
have
both
joyned
together
by
Solomon
,
I
will
poure
out
my
Spirit
upon
you
,
I
will
make
known
my
words
unto
you
.
Prov.
1.23
.
So
the
Prophet
Isaiah
,
My
Spirit
that
is
upon
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
&c.
Isa.
59.21
.
The
motions
of
the
Spirit
of
God
,
they
are
alwayes
suitable
to
the
Word
of
God
.
To
the
law
and
to
the
Testimony
,
if
they
speak
not
according
to
them
,
it
is
because
there
is
no
light
in
them
;
Isa.
8.20
.
and
therefore
all
that
are
contrary
they
are
the
delusions
of
the
evil
spirit
.
2.
The
motions
of
Gods
Spirit
in
men
,
are
not
now
to
foretell
future
events
,
but
they
are
holy
motions
pressing
to
duty
:
Therefore
the
Papists
who
boast
of
a
prophetical
Spirit
,
and
of
foretelling
things
to
come
;
and
your
starre-gazers
and
sooth-sayers
,
who
pretend
to
tell
future
contingent
events
,
telling
you
,
this
party
shall
prevaile
this
moneth
,
and
that
party
another
moneth
,
these
are
diabolical
delusions
,
and
not
from
the
Spirit
of
God
;
who
since
the
Canon
of
the
Scripture
hath
been
established
,
refers
us
to
the
Word
as
a
rule
of
our
obedience
.
3.
The
Spirits
motions
,
where
ever
they
are
,
they
stirre
up
grace
and
keep
under
sinne
;
they
stir
up
grace
,
and
therefore
we
read
of
the
assisting
,
exciting
and
supplying
work
of
the
Spirit
;
those
motions
which
stirre
up
sinne
,
and
cherish
corruption
,
are
diabolical
.
Rom.
8.13
Therefore
saith
the
Apostle
Paul
,
If
ye
live
after
the
flesh
,
ye
shall
die
;
but
if
〈◊〉
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
Motions
from
the
Spirit
of
God
,
they
are
holy
motions
,
exciting
grace
,
and
depressing
sin
.
Micah
2.11
.
And
therefore
it
is
said
,
if
a
man
walk
in
the
Spirit
and
do
lie
,
that
is
,
if
a
man
will
pretend
a
message
from
the
Spirit
of
God
,
and
yet
Prophesie
of
wine
and
strong
drink
;
that
is
,
by
his
Doctrine
incourage
drunkennesse
or
any
sin
,
that
man
lies
,
he
comes
not
from
the
holy
Spirit
,
but
from
the
devil
.
SERMON
IX
.
At
Lawrence
Jury
,
London
,
Decemb.
8.
1650.
GAL.
5.
verse
16.
This
I
say
then
,
Walk
in
the
Spirit
,
and
ye
shall
not
fulfil
the
lusts
of
the
flesh
.
A
third
Querie
.
I
Proceed
now
to
a
third
thing
to
be
enquired
into
,
and
that
is
,
How
we
may
know
the
difference
between
those
common
motions
of
the
Spirit
in
the
wicked
,
and
the
saving
motions
of
the
Spirit
in
the
regenerate
?
Answ.
The
reason
why
I
shall
discusse
this
question
is
,
Heb.
6.4
.
because
the
Scripture
saith
,
that
wicked
men
may
be
partakers
of
the
holy
Ghost
;
and
therefore
to
answer
the
question
,
you
must
know
that
there
is
a
twofold
difference
between
the
wicked
and
the
godly
their
partaking
of
the
Spirit
.
-
1.
About
the
measure
.
-
2.
About
the
manner
.
1.
In
the
measure
;
though
a
Reprobate
partakes
of
the
motions
of
the
Spirit
,
yet
he
hath
not
such
a
measure
of
the
Spirit
as
a
regenerate
man
hath
.
Forbes
in
that
practical
Tract
of
his
concerning
this
doubt
,
gives
you
this
exemplification
.
Summis
tuntam
labris
pitissare
.
Wicked
men
(
sayes
he
)
partake
of
the
Spirit
,
as
Coocks
do
of
the
meat
;
they
dresse
,
they
taste
of
as
much
as
will
relish
their
palates
,
but
do
not
take
so
much
as
to
make
a
meal
of
,
which
may
refresh
nature
and
strengthen
it
:
But
the
regenerate
are
as
the
invited
guests
,
and
they
not
only
taste
the
meat
prepared
,
but
also
make
a
meale
thereof
.
Wicked
men
they
have
but
a
taste
,
and
therefore
sayes
the
Apostle
of
them
,
They
have
tasted
of
the
heavenly
gift
.
Heb.
6.3
.
They
are
just
like
unto
men
going
by
an
Apothecaries
shoppe
,
who
may
smell
the
sweet
sents
of
his
pots
,
but
only
the
sick
patient
gets
benefit
by
his
cordials
:
Thus
it
is
with
the
wicked
,
God
he
may
and
doth
give
them
tastes
of
his
Spirit
,
but
they
have
not
so
much
as
will
do
their
souls
good
.
It
is
only
the
godly
who
have
saving
participations
of
grace
.
As
there
were
many
of
the
Israelites
who
had
a
taste
of
the
fruit
of
the
land
of
Canaan
,
who
yet
never
came
to
heaven
;
so
some
may
taste
of
the
heavenly
gift
,
who
shall
never
come
to
heaven
.
2.
They
differ
,
as
in
the
measure
of
their
receiving
the
Spirit
,
so
also
in
the
manner
.
1.
Motions
of
the
Spirit
in
the
reprobate
they
are
transient
,
and
gliding
,
not
lasting
motions
;
they
passe
like
a
shadow
.
And
therefore
saith
the
Lord
by
the
Prophet
Hosea
,
speaking
of
Ephraim
,
Your
goodnesse
is
as
a
morning
cloud
,
and
as
the
early
dew
it
passeth
away
.
Hosea
6.4
.
As
the
rising
Sunne
dissipates
the
clouds
,
and
dries
up
the
dew
;
so
do
the
motions
of
the
Spirit
in
Reprobates
soon
vanish
and
passe
away
.
But
the
motions
of
the
Spirit
in
the
godly
,
they
are
like
an
old
inhabitant
,
they
dwell
with
him
;
and
therefore
saith
our
Saviour
,
If
my
words
abide
in
you
,
ye
shall
aske
what
ye
will
,
and
it
shall
be
done
unto
you
.
John
15.7
.
The
words
of
Christ
are
transient
,
and
as
sojourners
in
the
wicked
,
but
abiding
in
the
godly
;
they
stay
with
a
godly
man
all
his
life-time
;
he
is
one
that
hath
alwayes
a
conscience
void
of
offence
,
Acts
24.16
.
My
soul
breaketh
for
the
longing
it
hath
to
thy
judgements
at
all
times
,
Psal.
119.20
.
Psal.
27.4
.
saith
David
;
And
that
I
might
dwell
in
the
house
of
the
Lord
all
my
dayes
,
Psal.
23.6
.
The
motions
of
Gods
Spirit
in
the
godly
,
they
are
not
by
fits
and
starts
,
but
they
are
abiding
and
lasting
motions
.
2.
They
are
rare
and
seldome
,
not
ordinary
and
usual
;
as
they
stay
but
a
while
,
so
they
come
but
seldome
,
now
and
then
upon
some
extraordinary
emergencies
.
It
is
in
this
case
with
the
Reprobate
,
in
regard
of
good
motions
.
As
it
is
with
a
man
in
a
lottery
,
to
one
prize
he
may
draw
a
hundred
blankes
:
so
wicked
men
they
have
a
hundred
Satanical
motions
to
evil
,
for
one
motion
of
Gods
Spirit
to
good
,
they
are
as
rare
and
seldome
,
as
it
is
to
see
a
Swallow
in
Winter
.
While
a
wicked
man
is
thinking
evil
thoughts
,
he
is
in
his
own
element
,
and
he
as
familiarly
doth
that
as
breath
;
but
good
thoughts
are
but
as
strangers
in
his
heart
.
3.
The
Spirits
motions
in
wicked
men
,
they
are
constrained
,
not
voluntary
;
they
are
not
in
them
as
water
which
proceeds
from
a
fountaine
,
but
as
water
coming
from
a
still
,
forced
by
reason
of
the
fire
underneath
it
.
—
The
Spirits
motions
in
wicked
men
they
are
constrained
upon
a
double
ground
.
—
First
,
either
from
natural
conscience
,
which
tells
them
they
must
not
be
such
devils
incarnate
,
as
never
have
any
good
motions
.
Balaam
he
had
a
desire
to
curse
the
people
of
Israel
,
yet
natural
conscience
prevaised
with
him
to
the
contrary
;
Numb.
23.12
.
and
sayes
he
,
Must
I
not
take
heed
to
speak
that
which
the
Lord
hath
put
into
my
mouth
?
—
Or
secondly
,
this
may
proceed
from
the
sense
of
outward
judgements
,
this
may
occasion
the
entertainment
of
good
thoughts
.
When
their
fear
cometh
as
desolation
,
and
destructions
as
a
whirlewinde
,
then
shall
they
call
upon
me
.
Prov.
1.27.28
.
It
must
be
a
whirlewinde
of
feare
which
drives
them
to
call
upon
the
name
of
the
Lord
,
agreeable
to
that
of
the
Prophet
Hosea
,
In
their
affliction
they
will
seek
me
early
.
Hose
5.15
.
When
the
Israelites
were
afraid
of
the
thunder
and
the
lightening
,
They
said
unto
Moses
,
Speak
unto
us
all
that
the
Lord
our
God
shall
speak
unto
thee
,
and
we
will
do
it
,
Deut.
5.26,27
.
4.
Motions
of
the
Spirit
in
the
Reprobate
,
they
are
casual
and
accidental
,
not
studied
,
and
considered
;
such
which
fall
in
by
the
by
without
preparation
,
or
meditation
;
motions
which
tumble
in
they
know
not
how
.
The
wicked
man
he
consulteth
evil
thoughts
,
therefore
(
sayes
the
wise
man
)
He
shutteth
his
eyes
to
devise
froward
things
.
Prov.
16.30
.
Shutting
of
the
eyes
it
is
a
posture
which
argues
intentions
of
minde
;
thus
wicked
men
they
contrive
how
to
bring
about
a
mischievous
device
,
and
are
students
in
sinne
;
and
to
this
purpose
saith
the
Apostle
Paul
,
1
Cor.
4.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
God
will
make
manifest
the
counsels
of
the
heart
.
Deliberate
thoughts
about
sinne
they
are
called
the
councels
or
consultations
of
the
heart
,
and
these
will
God
lay
open
.
The
wicked
are
said
to
plot
against
the
just
,
but
they
never
study
to
have
good
thoughts
;
when
they
come
they
fall
in
accidentally
,
and
passe
away
without
consideration
.
5.
Good
motions
in
wicked
men
they
are
partial
not
universal
,
as
moving
them
not
to
good
at
all
times
,
so
neither
to
all
good
.
They
may
have
motions
to
move
them
to
the
doing
of
outward
good
things
,
such
whereby
their
names
may
become
to
be
spoken
of
with
applause
,
but
not
to
the
doing
of
all
good
;
their
motions
to
good
put
them
not
upon
the
mortifying
of
strong
lusts
,
and
keeping
under
sin
;
whereas
the
Spirits
motions
to
good
in
the
godly
they
are
universal
,
to
one
good
thing
as
well
as
another
.
Heb.
13.18
.
We
trust
(
saith
the
Apostle
Paul
)
that
we
have
a
good
conscience
in
all
things
willing
to
live
honestly
:
Acts
24.16
.
and
as
the
same
Apostle
in
another
place
,
Vniversalitas
objecti
&
subjecti
.
Herein
do
I
exercise
my self
to
have
alwayes
a
good
conscience
void
of
offence
,
toward
God
,
and
toward
men
.
There
is
a
universality
in
the
motions
of
Gods
Spirit
upon
the
hearts
of
the
godly
.
The
whole
heart
being
moved
unto
all
good
,
and
that
alwayes
.
6.
Motions
of
the
Spirit
in
the
wicked
,
they
are
fruitlesse
motions
,
which
have
no
influence
upon
their
lives
.
One
saith
,
that
the
heart
of
a
fool
is
like
unto
a
cart-wheel
,
&
his
thoughts
like
a
roving
a
xletree
,
as
a
cart-wheel
it
goes
round
and
round
all
the
day
,
2
Cor.
1.17
Isa.
51.1
.
Daniel
1.8
yet
still
abides
where
it
used
to
be
:
so
wicked
men
it
may
be
sometimes
they
have
good
thoughts
,
and
good
motions
,
but
yet
these
have
not
an
influence
upon
his
life
,
his
motions
to
good
are
fruitlesse
motions
.
But
motions
to
good
in
the
godly
are
joyned
with
practice
,
and
holy
purposes
joyned
with
prayer
,
Psal.
119.2
.
7.
The
motions
of
Gods
Spirit
in
Reprobates
,
they
are
for
good
things
done
in
publick
,
not
in
private
;
thou
wilt
do
good
,
that
thy
name
may
be
cryed
up
.
The
winde
of
vaine
glory
may
blow
the
saile
of
thy
heart
,
and
fill
it
with
good
motions
.
Simile
.
Wicked
men
may
be
compared
to
a
nightingal
;
they
say
of
that
bird
,
if
it
sees
a
man
listen
to
her
,
it
will
sing
the
more
sweetly
:
thus
it
is
with
wicked
men
,
they
are
better
to
men
,
then
they
are
unto
God
,
and
better
in
the
Church
then
they
are
in
the
closet
.
It
is
reported
of
one
that
could
fast
several
dayes
in
a
Monastery
,
but
not
halfe
a
day
in
the
Wildernesse
;
and
being
asked
the
reason
,
he
gave
this
answer
.
When
I
fast
in
the
Monastery
,
I
feed
upon
vain
glory
and
the
praise
of
men
,
but
not
so
in
the
Wildernesse
:
It
is
so
with
formal
professors
;
their
motions
are
such
which
put
them
upon
outward
and
visible
good
,
but
never
upon
inward
and
secret
duties
to
examine
their
hearts
,
to
watch
over
them
,
to
keep
close
communion
with
God
in
secret
;
if
thou
comest
short
of
this
,
thou
comest
short
of
the
effectual
and
saving
motions
of
the
Spirit
.
The
use
I
shall
make
of
this
point
shall
be
twofold
.
—
First
of
humiliation
.
Use
of
humiliation
.
Secondly
,
by
way
of
instruction
,
to
draw
out
some
practical
inferences
from
the
point
.
If
it
be
the
duty
of
Gods
people
to
walk
after
the
guidance
and
motions
of
the
Spirit
of
God
;
then
,
Vse
1
Be
humbled
for
that
inobservancy
that
is
in
us
of
the
Spirits
motions
.
As
it
is
with
the
winde
to
which
the
Spirit
is
compared
,
Joh.
3.8
.
The
winde
it
bloweth
where
it
listeth
;
but
who
takes
notice
of
the
winde
?
How
often
do
men
walk
in
the
streets
,
and
yet
observe
not
which
way
the
winde
blowes
?
as
it
is
with
the
winde
,
so
is
it
with
the
Spirit
,
the
Spirit
comes
with
many
a
sweet
gale
,
and
yet
we
do
not
observe
it
.
That
as
Job
said
of
the
Lord
,
He
passed
by
,
and
he
saw
him
not
,
Job
9.11
so
may
we
say
of
the
Spirit
of
God
,
It
was
nigh
me
,
and
I
perceived
it
not
.
Thus
our
Saviour
speaks
of
the
world
,
that
they
cannot
receive
the
Spirit
of
truth
;
Because
they
neither
see
him
,
nor
know
him
.
The
meaning
is
not
,
John
14.17
.
as
if
they
could
see
the
Spirit
with
a
bodily
eye
,
for
the
Spirit
is
not
a
bodily
substance
,
but
they
neither
see
him
nor
know
him
,
that
is
,
they
see
not
his
motions
,
neither
have
any
experimental
knowledge
of
the
Spirits
workings
.
Natural
men
are
unacquainted
with
their
own
Spirits
,
and
much
more
with
the
motions
of
Gods
Spirit
.
We
cannot
see
the
Sunne
but
by
its
own
light
,
nor
observe
the
Spirit
without
the
Spirit
.
There
are
many
in
the
world
like
unto
that
Ruler
of
the
feast
,
when
Christ
turned
the
water
into
wine
,
Joh.
2.9
.
it
is
said
He
knew
not
whence
it
was
.
I
may
allude
to
this
Scripture
thus
;
there
are
many
men
whose
water
the
Spirit
would
turne
unto
wine
,
that
is
,
their
corrupt
motions
into
holy
and
gracious
motions
,
yet
they
do
not
know
it
,
neither
will
they
see
it
.
2.
If
you
are
not
guilty
of
inobservancy
of
the
Spirits
motions
,
yet
be
humbled
for
the
infirmity
of
the
flesh
,
that
you
cannot
alwayes
imbrace
the
Spirits
motions
when
you
know
them
.
You
read
in
Joh.
14.
where
Christ
speaks
concerning
the
sending
of
the
Spirit
,
That
the
world
cannot
receive
him
.
He
doth
not
say
,
John
14.17
.
the
world
doth
not
receive
him
;
but
the
world
cannot
receive
him
,
to
note
a
debility
in
the
flesh
,
that
men
cannot
entertaine
holy
motions
.
Rolloc
on
this
place
compares
the
heart
of
natural
men
unto
wet
wood
,
1
Cor.
2.14
.
which
is
not
so
easily
set
one
fire
.
The
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishnesse
unto
him
,
neither
can
he
know
them
,
because
they
are
Spirit●ally
discerned
.
—
And
the
carnal
minde
is
enmity
against
God
,
for
it
is
not
subject
to
the
law
of
God
,
neither
indeed
can
be
.
Rom.
8.7
.
There
is
not
onely
a
meer
suspension
of
the
act
,
but
a
disability
in
the
soul
;
this
is
our
infirmity
that
we
cannot
imbrace
the
Spirits
motions
in
the
flesh
,
though
we
know
them
.
3.
Be
humbled
,
though
knowing
them
,
yet
because
you
cannot
bring
these
motions
into
holy
practice
;
there
are
many
men
who
entertaine
the
Spirits
motions
,
but
alas
they
act
not
these
gracious
motions
.
The
Spirit
moves
to
pray
better
,
to
heare
better
,
to
live
more
holily
,
and
yet
still
they
remain
as
they
were
,
and
though
sometimes
they
may
resolve
to
live
better
,
yet
how
soon
are
these
resolutions
forgotten
;
such
may
complaine
with
Job
in
this
case
,
Job
17.11
.
My
purposes
are
broken
off
,
even
the
thoughts
of
my
heart
.
Doubtlesse
these
were
good
thoughts
,
as
if
he
should
have
said
,
I
have
purposed
to
live
thus
and
thus
,
if
God
had
kept
me
in
prosperity
,
but
now
they
are
broken
off
,
and
I
am
disappointed
in
my
own
thoughts
;
many
of
us
may
take
up
this
complaint
,
that
our
purposes
are
disappointed
,
many
a
good
motions
hath
the
Spirit●
stirred
up
in
thy
heart
,
and
yet
thou
couldest
not
bring
that
holy
motion
into
action
.
But
it
will
become
every
childe
of
God
to
say
and
hold
to
purpose
and
practice
,
and
with
David
to
say
,
I
will
confesse
my
sinne
,
and
so
to
confesse
then
,
Psalme
32.2,3
.
4.
Be
humbled
for
that
receptivenesse
that
is
in
our
natures
to
imbrace
all
sinful
motions
.
How
unlike
are
we
unto
our
Saviour
;
John
14.30
.
the
Tempter
came
unto
him
,
but
found
nothing
in
him
,
he
found
no
matter
for
his
temptation
to
fasten
upon
;
but
the
Tempter
comes
to
thee
,
and
he
findes
something
in
thee
,
he
findes
in
thee
a
receptive
nature
to
close
with
the
temptation
he
suggests
unto
thee
.
Christs
nature
it
was
like
unto
a
Crystal-glasse
filled
with
pure
water
,
the
devil
shook
the
glasse
,
but
it
was
still
clear
;
but
when
the
devil
comes
to
us
he
findes
us
as
a
puddle
of
water
,
and
he
doth
but
take
into
this
puddle
,
and
how
doth
the
mudde
appear
?
A
dunghill
may
have
herbes
and
flowers
grow
upon
it
,
but
if
you
rake
,
and
digge
into
it
,
how
quickly
will
the
stench
thereof
take
away
the
sweetnesse
of
the
flowers
?
though
our
natures
seem
not
to
be
so
bad
as
they
are
,
yet
if
the
devil
do
but
rake
into
them
,
then
will
it
appear
what
we
are
.
The
heart
of
man
may
be
compared
to
a
tinder-box
,
the
corruption
of
nature
to
the
tinder
in
this
box
;
now
let
but
the
devil
strike
flint
and
steele
together
,
that
is
,
suite
a
temptation
to
our
corruption
,
and
how
soone
are
we
set
on
fire
?
Christs
nature
it
was
like
Iron
,
it
would
not
take
with
the
sparks
,
but
the
devil
he
tempts
,
us
and
our
natures
are
like
tinder
to
the
temptation
;
What
cause
have
we
therefore
to
be
humbled
and
greatly
to
be
abased
in
the
rememberance
of
the
receptivenesse
of
our
natures
to
take
in
the
devils
suggestions
.
5.
Be
humbled
for
that
antipathy
that
is
in
our
natures
against
the
Spirits
motions
.
Our
natures
in
innocency
they
were
like
the
rivers
of
Egypt
,
before
they
were
turned
into
blood
,
they
were
then
the
proper
element
for
fish
to
live
in
;
but
being
once
turned
into
blood
all
the
fish
die
.
In
innocency
thy
nature
it
was
the
proper
element
for
the
motions
of
the
Spirit
of
God
to
be
in
;
but
when
thy
nature
was
turned
into
blood
by
degeneration
,
then
the
Spirits
motions
depart
.
The
words
following
my
Text
set
out
the
contrariety
of
our
natures
,
Gal.
5.17
.
The
flesh
lusteth
against
the
Spirit
,
by
Spirit
is
not
meant
the
regenerate
part
,
but
the
motions
of
Gods
Spirit
;
corrupt
nature
warres
against
Gods
Spirit
in
its
motions
and
workings
.
—
There
are
three
expressions
in
Scripture
which
set
out
the
enmity
of
mans
nature
against
the
Spirit
of
God
;
As
Isa.
63.10
.
Acts
7.51
.
Heb.
10.29
.
-
1.
A
vexing
of
the
Spirit
.
-
2.
A
resisting
of
the
Spirit
.
—
And
-
3.
A
doing
despight
to
the
spirit
of
grace
.
Now
all
these
expressiotions
,
they
denote
the
very
height
of
enmity
,
and
that
the
nature
of
man
it
carries
a
deadly
enmity
to
the
Spirits
motions
.
Vse
2
I
come
now
by
way
of
instruction
to
lay
down
some
inferences
that
may
be
drawn
from
this
Doctrine
,
and
they
shall
be
of
two
sorts
.
—
First
,
I
shall
lay
down
some
general
positions
.
—
Secondly
,
some
particular
directions
about
the
Spirits
motions
.
Position
1
That
the
motions
of
the
Spirit
they
are
free
and
voluntary
;
they
are
in
whom
and
in
what
measure
the
Spirit
pleases
.
John
3.8
.
The
winde
blowes
where
it
listeth
;
that
is
,
the
Spirits
motions
are
imparted
to
whom
God
pleases
.
The
Spirit
of
God
it
is
called
a
free
Spirit
;
Psal.
51.12
.
it
is
a
holy
Spirit
,
if
you
regard
the
effects
of
it
;
but
a
free
Spirit
,
if
you
regard
the
grounds
of
its
working
.
And
therefore
the
Apostle
James
(
sayes
he
)
Of
his
own
will
begat
he
us
with
the
word
of
truth
.
James
1.18
.
The
Spirit
of
God
it
is
a
free
agent
.
Position
2
No
man
doth
enjoy
the
Spirits
motions
alwayes
alike
.
That
as
the
Sunne
in
the
firmament
,
though
it
be
alwayes
there
,
yet
it
hath
not
alwayes
the
same
influence
:
so
the
same
Spirit
it
is
not
alwayes
in
the
same
measure
in
regenerate
men
.
As
it
is
with
the
winde
in
the
aire
,
sometimes
it
is
calme
,
at
other
times
it
is
boysterous
:
thus
it
is
with
the
Spirit
in
the
hearts
of
the
godly
,
they
have
it
not
alwayes
in
the
same
measure
.
Posit
.
3
That
men
do
more
walke
after
the
motions
of
the
evil
spirit
,
then
after
the
motions
of
the
good
Spirit
.
It
is
a
note
which
Divines
commonly
gather
from
Verse
19.
and
22.
following
my
Text
where
it
is
said
,
that
the
works
of
the
flesh
are
manifest
,
Gal.
5.19,22
and
there
he
layes
down
a
catalogue
of
them
.
But
when
he
comes
to
speak
of
the
works
of
the
Spirit
,
he
doth
not
give
them
that
name
,
but
calls
them
the
fruits
of
the
Spirit
;
to
let
us
know
that
men
do
more
walke
after
the
flesh
,
then
after
the
Spirit
.
The
wayes
of
most
men
are
rather
to
follow
manifestly
the
guidance
of
the
flesh
then
of
the
Spirit
.
Eph.
2.2
And
so
the
Apostle
speaks
of
men
,
Who
walk
after
the
course
of
this
world
,
and
according
to
the
Spirit
which
worketh
in
the
children
of
disobedience
;
not
according
to
the
motions
and
suggestions
of
the
holy
Spirit
of
God
.
Posit
.
4
That
there
is
more
fruit
and
profit
to
be
found
in
walking
after
the
motions
of
Gods
Spirit
,
then
after
the
sinful
motions
of
the
evil
spirit
.
And
this
I
gather
from
the
variation
of
the
phrase
,
when
the
Apostle
makes
a
catalogue
of
the
workes
of
the
flesh
and
of
the
Spirit
,
sayes
he
,
The
works
of
the
flesh
are
manifest
,
but
the
fruits
of
the
Spirit
are
,
&c.
Gal.
5.19,22
.
—
To
let
you
know
,
that
there
is
no
fruit
nor
profit
in
sinne
,
and
therefore
sayes
the
Apostle
elsewhere
,
Rom.
6.21
.
What
fruit
had
ye
then
in
those
things
,
whereof
yee
are
now
ashamed
?
for
the
end
of
those
things
is
death
.
Sinne
brings
forth
no
fruit
but
sorrow
and
shame
;
sinne
it
is
a
work
of
the
flesh
,
it
is
the
devils
drudgery
;
sinne
is
a
work
,
and
it
is
a
work
of
the
flesh
,
and
there
is
no
profit
in
it
;
but
there
is
fruit
in
the
Spirit
,
to
let
you
know
that
if
you
imbrace
the
Spirits
motions
,
there
will
fruit
and
profit
redound
unto
you
thereby
.
He
that
soweth
to
his
flesh
,
shall
of
the
flesh
reap
corruption
;
but
he
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reap
life
everlasting
.
Gal.
6.8
.
There
is
no
profit
in
following
the
flesh
,
but
much
in
following
the
Spirit
.
Luther
hath
a
good
glosse
upon
that
of
Paul
,
Let
us
cast
off
the
work
of
darknesse
,
and
put
on
the
armour
of
light
.
Rom.
13.12
.
Sinne
is
called
a
work
of
darknesse
,
and
if
you
regard
the
antithesis
;
grace
should
be
called
the
work
of
light
,
but
it
is
not
called
so
;
it
is
called
the
armour
of
light
;
not
the
garment
,
but
the
armour
of
light
;
now
why
is
the
opposition
carried
on
so
unevenly
?
it
is
(
sayes
Luther
)
for
this
reason
;
sinne
is
called
a
work
of
darknesse
,
not
armour
,
to
note
that
there
is
no
force
in
it
against
the
wrath
of
God
;
but
grace
it
is
called
the
●rmour
of
light
,
that
as
armour
is
for
ornament
and
defence
;
so
grace
it
is
that
which
beautifies
the
soul
,
and
keeps
you
from
the
wrath
which
is
to
come
.
I
shall
conclude
this
particular
with
that
of
the
Apostle
Paul
,
to
be
carnally
minded
is
death
,
but
to
be
spiritually
minded
is
life
and
peace
,
there
is
peace
in
this
world
,
and
eternal
life
in
the
world
to
come
,
much
profit
to
a
man
which
walkes
after
the
Spirits
guidance
here
,
but
everlasting
life
and
happinesse
hereafter
.
SERMON
.
X.
At
Lawrence
Jury
,
London
,
Decemb.
8.
1650.
GAL.
5.
verse
16.
This
I
say
then
,
Walk
in
the
Spirit
,
and
ye
shall
not
fulfil
the
lusts
of
the
flesh
.
I
Come
now
to
the
particular
directions
,
touching
the
motions
of
the
Spirit
of
God
.
Direct
.
1
1.
When
the
Spirit
of
God
suggests
holy
motions
into
your
mindes
,
leave
not
these
motions
till
you
have
brought
them
into
actions
;
holy
motions
should
be
backed
with
holy
resolutions
,
which
also
should
be
followed
with
holy
actions
.
It
is
the
fault
of
many
Christians
,
they
let
good
motions
die
in
their
breasts
,
and
so
they
come
to
an
untimely
issue
.
Daniel
1.8
.
That
of
Daniel
is
for
our
imitation
,
He
purposed
in
his
heart
that
he
would
not
defile
himself
with
the
portion
of
the
Kings
meat
,
nor
with
the
wine
which
he
drank
,
therefore
he
requested
of
the
Prince
of
the
Eunuchs
,
that
he
might
not
defile
himself
.
He
did
not
rest
in
the
bare
motion
,
and
purpose
,
but
he
made
it
his
request
,
he
joyned
endeavour
to
his
resolution
:
but
as
for
us
,
how
may
we
(
as
I
before
told
you
)
take
up
the
complaint
of
Job
,
Our
purposes
are
broken
off
,
even
the
thoughts
of
our
hearts
:
Job
17.11
Holy
motions
they
should
be
followed
with
holy
resolutions
,
and
accomplished
with
holy
performances
.
2.
When
the
Lord
vouchsafes
you
the
motions
of
his
Spirit
,
you
must
not
conceive
that
you
have
the
Essence
,
or
the
Person
of
the
Spirit
;
this
is
the
errour
of
the
Familists
,
and
no
lesse
then
blasphemy
,
for
want
of
a
distinction
between
the
motions
of
the
Spirit
and
the
Person
of
the
Spirit
;
their
opinion
is
this
,
that
there
is
in
a
Beleever
not
only
the
graces
of
the
Spirit
,
but
the
Person
of
the
Spirit
;
but
this
is
nothing
else
but
to
make
humanity
the
Deity
.
For
the
clearing
hereof
let
me
exemplifie
it
by
a
comparison
.
The
Sunne
that
is
in
the
firmament
,
we
use
to
say
that
it
is
in
such
a
house
,
or
such
a
window
;
but
when
we
say
so
,
we
do
not
mean
that
the
body
of
the
Sunne
is
there
,
but
only
that
the
light
,
heat
,
or
influence
of
the
Sunne
is
there
:
So
though
the
Scripture
tells
us
that
the
holy
Ghost
,
1
Cor.
3
16.
Spiritus
Dei
habitatin
nobis
,
quia
,
regit
,
gabernat
&
sa●ctificat
.
Paraeus
.
or
Spirit
dwells
in
us
;
the
meaning
is
not
,
as
if
the
Person
of
the
holy
Ghost
were
in
us
,
but
only
the
motions
and
graces
of
the
Spirit
are
there
.
And
therefore
in
both
those
expressions
,
You
are
the
Temple
of
the
holy
Ghost
,
and
,
The
holy
Ghost
dwelleth
in
you
,
there
is
(
saith
Paraeus
)
a
Metaphor
.
3.
Take
heed
that
you
mistake
not
the
Spirits
motions
for
Satanical
illusions
.
I
gave
you
the
characters
before
,
how
you
might
know
the
Spirits
motions
from
the
devils
delusions
:
I
shall
only
hint
this
to
you
,
which
is
an
infallible
rule
,
That
all
motions
that
are
not
consonant
to
a
written
Word
,
they
are
from
the
devil
,
not
from
God
.
Prov.
1.23
.
Isa.
59.21
.
I
gave
you
two
Texts
of
Scripture
,
wherein
the
Spirit
and
the
Word
were
joyned
together
;
therefore
see
that
all
your
motions
be
according
to
a
written
Word
.
Direct
.
4
4.
Take
heed
of
beleeving
every
one
that
sayes
he
is
inspired
by
the
Spirit
.
There
are
many
high-flown
Teachers
in
these
dayes
,
(
who
indeed
are
Masters
of
errour
,
yet
would
be
thought
the
Disciples
of
truth
)
that
say
they
are
inspired
,
when
none
else
are
beside
them
.
But
as
the
Apostle
John
saith
,
Believe
not
every
Spirit
,
1
Ioh.
4.1
.
2
Thes.
2.2
.
that
is
,
every
corrupt
teacher
,
but
try
the
Spirits
whether
they
are
of
God
,
because
many
false
Prophets
are
gone
out
into
the
world
.
They
are
called
Spirits
,
because
they
pretend
with
such
confidence
to
have
the
Spirit
.
—
Now
that
you
may
know
such
men
,
I
shall
discusse
this
Question
.
Quest.
How
you
may
know
men
who
pretend
to
have
the
Spirit
,
when
indeed
they
have
not
?
Answ.
1
Such
men
who
only
pretend
to
have
the
Spirit
,
they
are
always
proud
of
the
gifts
of
the
Spirit
;
their
conceited
opinion
of
having
the
Spirit
,
raises
their
mindes
to
a
high
degree
of
pride
.
This
is
a
certaine
rule
that
they
who
are
truely
inspired
of
the
Spirit
,
1
Cor.
7.40
.
they
are
alwayes
humble
;
thus
it
was
with
Paul
,
I
give
my
judgement
,
(
sayes
he
)
and
I
think
I
have
the
Spirit
of
God
:
Paul
he
knew
he
had
the
Spirit
,
yet
would
he
speak
in
humility
,
not
boastingly
and
insultingly
as
many
did
.
And
so
at
another
time
,
sayes
he
,
2
Cor.
12.2,3,4
I
knew
a
man
in
Christ
above
fourteen
years
ago
,
whether
in
the
body
I
cannot
tell
,
or
whether
out
of
the
body
I
cannot
tell
,
God
knoweth
:
such
a
man
caught
up
into
the
third
heaven
,
and
heard
words
which
it
is
not
lawful
for
man
to
utter
.
—
Now
who
was
this
man
?
it
was
none
but
himself
;
it
was
his
modesty
that
made
him
speak
in
a
third
Person
;
therefore
those
who
boast
of
the
Spirit
,
and
are
vain
glorious
,
it
is
an
argument
that
indeed
they
have
not
the
Spirit
of
Christ
,
which
is
a
Spirit
of
meeknesse
and
of
humility
.
Answ.
2
Those
that
so
cry
up
the
Spirit
,
as
to
cry
down
ordinances
,
and
the
Ministery
,
they
have
not
the
Spirit
of
God
.
In
the
time
of
the
New
Testament
,
when
vision
and
inspiration
were
in
use
,
yet
then
the
Spirit
would
not
teach
men
immediately
;
but
did
referre
them
to
an
outward
Ministery
.
Acts
8.
A
famous
instance
you
have
hereof
(
as
I
noted
before
)
in
the
Ethiopian
Eunuch
;
who
being
reading
in
his
Chariot
the
Prophecie
of
Esaias
,
the
Spirit
would
not
interpret
to
him
the
meaning
hereof
,
Acts
9.6
.
but
bids
.
Philip
go
and
expound
it
.
—
So
Paul
when
Christ
revealed
himself
to
him
,
he
would
not
teach
him
himself
,
but
bids
him
go
to
Damascus
,
and
there
it
should
be
told
him
what
he
should
do
.
—
The
like
example
we
have
in
Cornelius
;
Acts
10.5,6
.
the
Spirit
would
not
teach
him
immeditely
,
but
bids
him
send
for
Peter
,
and
he
should
tell
him
what
he
ought
to
do
.
—
By
these
examples
we
see
how
the
Lord
hath
honoured
the
Ministery
of
the
Word
.
And
therefore
those
who
cry
up
the
Spirit
,
so
as
to
cry
down
the
Ministery
,
as
expecting
to
have
the
immediate
teaching
of
the
Spirit
;
doubtlesse
they
have
not
the
Spirit
of
God
.
Answ.
3
Those
who
pretend
to
the
Spirit
,
and
yet
boast
of
the
effects
of
the
Spirit
,
rather
in
future
Revelations
,
then
in
present
motions
to
holy
duties
,
are
deceived
by
a
Satanical
delusion
.
There
are
many
in
these
dayes
that
will
take
upon
them
to
tell
you
future
contingent
events
,
but
this
can
be
nothing
else
but
a
delusion
of
the
devil
,
because
the
gifts
of
the
Spirit
in
foretelling
future
events
is
now
ceased
,
and
doth
not
remaine
in
the
Church
.
It
is
true
I
deny
not
but
that
the
devil
by
a
special
manifestation
from
God
may
tell
a
future
event
,
but
I
am
sure
your
Astrologers
cannot
by
the
help
of
the
starres
.
Thus
the
devil
appeared
to
Saul
in
the
shape
of
Samuel
,
1
Sam.
28.
●9
and
sayes
he
,
To
morrow
shalt
thou
,
and
thy
sonnes
be
with
me
,
the
Lord
also
shall
deliver
the
Host
of
Israel
into
the
hands
of
the
Philistines
.
Now
how
came
the
devil
to
the
knowledge
of
this
?
but
by
a
special
Revelation
from
God
,
the
Lord
permitting
it
for
the
delusion
of
wicked
Saul
.
Or
else
the
devil
may
know
future
events
by
that
great
knowledge
which
he
hath
in
Scripture-Prophecies
;
those
Prophecies
which
are
dark
to
us
the
devil
may
know
them
:
and
therefore
we
read
in
History
,
that
the
devil
hath
told
the
events
of
Wars
.
Thus
the
devil
in
the
Delphick
oracle
told
Alexander
,
that
both
the
Caldean
,
and
Grecian
Monarchies
should
be
under
his
government
,
the
devil
told
him
so
.
So
that
if
men
shall
take
upon
them
peremptorily
to
tell
future
contingent
events
;
I
may
confidently
say
,
it
comes
from
the
devil
,
not
from
God
.
Direct
.
5
Another
direction
about
the
Spirits
motions
is
this
.
Bring
your selves
under
all
advantages
,
whereby
you
may
gain
the
Spirits
motions
.
There
are
three
advantages
which
I
would
commend
to
you
.
—
1.
Be
much
in
holy
discourse
with
good
company
;
conversing
with
those
who
have
the
Spirit
about
spiritual
things
,
is
a
likely
advantage
for
thee
to
gain
the
Spirits
motions
.
What
Christ
did
whilest
he
was
upon
earth
,
that
will
he
yet
do
by
his
holy
Spirit
.
You
read
when
the
two
Disciples
were
going
to
Emmaus
,
Luke
24.15
.
communing
and
reasoning
together
,
that
Jesus
drew
neere
and
went
with
them
;
Christ
will
draw
neere
to
those
by
the
motions
of
his
●pirit
,
who
are
discoursing
about
holy
things
.
2.
Give
due
attendance
to
the
ordinances
of
God
;
they
are
that
poole
which
the
Angel
at
certain
times
will
move
.
It
is
a
Text
worthy
of
observation
,
which
you
read
of
in
the
Prophet
Isaiah
,
where
the
Lord
sayes
,
Isa.
30.20,21
That
thy
Teachers
shall
not
be
removed
into
a
corner
any
more
,
but
thine
eyes
shall
see
thy
Teachers
,
and
thine
ears
shall
hear
a
voice
behinde
thee
,
saying
,
This
is
the
way
,
walk
ye
in
it
.
Mark
the
connexion
;
you
shall
see
your
Teachers
,
and
in
seeing
them
shall
heare
a
voyce
,
that
is
,
of
the
Spirit
.
The
ordinances
are
they
which
convey
the
Spirit
in
its
motions
to
us
:
and
to
this
purpose
I
may
accomodate
that
of
the
Prophet
Zachariah
,
Zech.
4.12
where
it
is
said
,
that
the
two
Olive-branches
did
empty
themselves
of
the
golden
oile
,
by
the
two
golden
pipes
,
and
so
it
ranne
into
the
Candlestick
.
This
Candlestick
is
the
Church
,
the
oile
is
the
motions
of
Gods
Spirit
,
and
these
motions
they
runne
through
ordinances
;
they
are
those
golden
pipes
which
convey
the
Spirits
motions
into
your
hearts
.
It
is
with
the
motions
of
the
Spirit
and
holy
ordinances
,
as
it
is
with
the
blood
and
Spirit
,
and
the
veines
and
Arteries
;
for
as
these
convey
the
blood
and
spirit
to
each
part
:
so
also
ordinances
convey
the
graces
and
comforts
of
the
Spirit
to
each
believing
member
of
Christ
.
Waite
upon
the
Preaching
of
the
Word
,
and
then
waite
also
upon
prayer
;
that
will
be
a
means
whereby
you
shall
obtaine
the
Spirit
.
Christ
he
makes
this
an
incouragement
to
prayer
.
Luke
11.13
.
If
ye
then
being
evil
know
how
to
give
good
gifts
to
you
children
;
how
much
more
(
sayes
he
)
shall
your
heavenly
Father
give
the
holy
Spirit
to
them
that
aske
him
?
Go
therefore
to
God
in
prayer
,
and
that
will
be
a
means
to
bring
the
Spirit
into
thy
heart
.
3.
Be
much
alone
in
holy
meditation
.
Christ
could
tell
you
that
he
was
alone
,
and
yet
(
sayes
he
)
I
am
not
alone
,
because
the
Father
is
with
me
;
So
you
,
if
you
are
alone
in
meditation
,
yet
you
will
not
be
alone
,
because
the
Spirit
will
be
with
you
in
its
holy
motions
.
That
as
Isaac
when
he
went
forth
to
meditate
,
Gen.
24.63,64
it
is
said
that
then
he
saw
Rebeccah
,
that
mercy
he
so
long
prayed
for
:
so
may
I
say
to
thee
,
be
much
in
meditation
and
the
Spirit
which
thou
hast
prayed
for
shall
be
given
in
unto
thee
.
1
Kings
19.12
.
As
Eliah
when
he
was
in
the
mountaine
,
he
perceived
that
the
Lord
was
in
the
still
voice
;
so
will
the
soul
at
last
perceive
,
that
though
the
holy
Spirit
is
not
in
the
strong
winde
of
boisterous
passions
,
yet
he
will
be
in
the
still
voice
of
holy
meditation
.
Direct
.
6
Look
more
after
the
holy
motions
of
the
Spirit
then
after
the
ravishing
comforts
of
the
Spirit
;
and
the
reason
is
this
,
because
you
more
need
the
Spirits
motions
then
the
Spirits
comforts
;
you
may
go
to
heaven
without
comfort
,
but
you
cannot
go
to
heaven
without
grace
;
though
it
be
the
ravishing
work
of
the
Spirit
which
makes
my
life
comfortable
,
yet
it
is
the
holy
work
of
the
Spirit
which
makes
my
soul
saveable
.
The
sealing
work
of
the
Spirit
,
whereby
I
cry
,
Abba
Father
,
gives
comfort
;
but
the
Sanctifying
work
of
the
Spirit
,
whereby
I
mortifie
the
deeds
of
the
flesh
,
Romans
8.13,14,15
.
is
the
ground
of
that
comfort
.
Direct
.
7
And
lastly
,
take
heed
that
you
do
not
mistake
moral
perswasions
,
for
the
Spirits
motions
.
This
is
a
very
useful
rule
.
Men
are
apt
if
they
have
a
good
motion
to
intitle
it
unto
the
Spirit
;
whereas
there
may
be
a
thousand
good
motions
in
thy
minde
,
which
may
meerly
come
from
moral
perswasion
.
Meere
nature
may
make
a
Reprobate
go
farre
;
how
do
you
read
of
flashes
of
joy
in
Herod
?
he
heard
John
Baptist
gladly
;
of
pangs
of
fear
,
and
horrour
in
Felix
?
and
fits
of
sorrow
and
grief
in
Judas
?
yet
all
these
came
from
the
force
of
moral
perswasion
,
and
were
not
saving
workings
of
the
Spirit
.
That
you
may
not
be
mistaken
about
moral
perswasion
:
I
shall
give
you
four
differences
between
it
and
the
Spirits
working
.
1.
Moral
perswasion
it
may
move
a
man
to
do
good
,
but
it
never
changes
the
affections
.
And
therefore
you
read
of
those
,
2
Thes.
2.10
.
That
did
not
receive
the
truth
in
the
love
of
it
.
Which
intimates
that
men
may
receive
the
truth
in
the
motion
of
it
,
and
yet
not
in
the
love
of
it
.
Eph.
4.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
hence
are
those
expressions
Of
speaking
the
truth
in
love
,
or
doing
the
truth
in
love
;
whatsoever
you
do
you
must
do
it
in
love
.
Now
moral
perswasion
may
move
you
to
do
a
good
act
,
but
it
never
draws
out
your
affections
in
love
to
the
things
you
do
.
2.
Moral
perswasion
presses
men
to
do
good
,
but
it
gives
them
no
power
to
do
the
thing
it
perswades
to
.
Moral
perswasion
may
give
a
man
an
eye
,
to
see
what
is
to
be
done
;
but
the
Spirit
it
gives
not
only
an
eye
,
Rom.
3.26
.
but
a
hand
also
,
and
helps
us
in
the
doing
of
that
good
whereunto
it
perswades
.
3.
Moral
perswasion
moves
men
to
do
good
more
out
of
hope
of
reward
,
or
fear
of
punishment
then
of
love
to
grace
,
or
holinesse
;
it
looks
more
at
what
God
gives
,
then
what
he
requires
;
and
hath
more
respect
to
the
reward
of
grace
,
then
to
grace
it self
.
4.
Moral
perswasions
they
are
partial
perswasions
;
they
move
a
man
to
some
kindes
of
good
,
but
not
to
all
good
;
to
good
that
may
be
easily
done
,
but
not
to
difficult
duties
;
to
outward
,
but
not
to
inward
good
:
but
the
Spirits
motions
they
are
universal
;
there
is
no
good
act
,
but
the
Spirit
it
moves
a
man
to
.
Vse
1
Of
comfort
,
Consider
in
the
general
what
cause
of
comfort
we
have
,
in
that
the
Lord
hath
promised
to
us
more
of
his
Spirit
then
he
gave
out
under
the
law
.
It
shall
come
to
passe
in
the
last
dayes
,
Acts
2.17
.
(
saith
God
)
that
I
will
power
out
my
Spirit
upon
all
flesh
.
The
Spirit
it
reveales
things
now
more
clearly
,
and
more
abundantly
.
In
the
last
dayes
the
Spirit
speaks
expresly
;
before
they
saw
things
darkly
;
but
now
we
see
face
to
face
,
that
is
,
more
plainly
;
there
shall
be
a
more
full
revelation
of
the
Spirit
,
Isaiah
30.26
.
When
the
light
of
the
Moone
shall
be
as
the
light
of
the
Sunne
,
and
the
light
of
the
Sunne
sevenfold
,
as
the
light
of
seven
dayes
.
Eph.
3
5.
And
hence
is
that
promise
,
that
knowledge
shall
fill
the
earth
as
water
filleth
the
sea
.
In
other
ages
the
Mystery
of
Christ
was
not
made
known
unto
the
sons
of
men
,
as
it
is
now
revealed
unto
us
by
the
Spirit
.
Blesse
God
then
;
this
is
a
general
comfort
that
more
of
the
Spirit
was
reserved
under
the
New
Testament
,
then
was
dispensed
under
the
Old
.
In
particular
,
there
are
six
comforts
which
I
shall
lay
down
for
such
who
walk
after
the
guidance
and
motions
of
Gods
Spirit
.
1.
The
Spirit
of
God
will
be
a
sure
guide
to
you
,
to
discover
to
you
,
John
16.13
.
and
to
lead
you
in
all
truth
;
so
saith
our
Saviour
,
He
will
guide
you
into
all
truth
,
that
is
,
into
all
truth
necessary
to
salvation
.
A
like
place
you
have
in
the
same
Evangelist
,
John
14.26
.
where
it
is
said
,
that
the
Spirit
shall
teach
you
all
things
;
that
is
,
all
things
needful
for
an
elect
man
to
know
that
he
may
be
saved
.
The
Spirit
of
God
reveales
the
Mysteries
of
salvation
to
his
people
,
1
Cor.
2.9,10
.
and
therefore
you
read
,
that
eye
hath
not
seen
,
nor
eare
heard
,
neither
have
entred
into
the
heart
of
man
the
things
which
God
hath
prepared
for
them
which
love
him
:
but
God
hath
revealed
them
unto
us
by
his
Spirit
,
The
Spirit
it
makes
known
to
us
Gospel-truths
,
and
reveals
Gospel-Mysteries
;
1
Cor.
2.15
.
The
spiritual
man
judgeth
all
things
,
yet
he
himselfe
is
judged
of
no
man
;
he
hath
the
Spirit
of
God
inabling
him
to
discerne
of
Doctrines
whether
they
be
true
or
false
;
and
sayes
the
Apostle
,
he
himselfe
is
judged
of
no
man
;
that
is
,
he
is
so
assured
of
the
truth
of
his
Doctrine
,
Hildersam
on
Psalme
51.
pag.
774.
that
other
men
cannot
pervert
him
.
2.
The
Spirit
will
not
be
only
a
guide
to
lead
you
,
but
a
seale
to
assure
you
of
your
Adoption
.
Rom.
8.14
.
As
many
as
are
led
by
the
Spirit
of
God
,
(
that
is
,
which
walk
after
its
motions
,
and
guidance
)
they
are
the
Sonnes
of
God
.
And
because
ye
are
sonnes
,
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
,
crying
,
Abba
,
Father
;
Gal.
4.6
that
is
,
giving
you
a
farther
assurance
,
and
Seale
of
your
Sonneship
,
that
you
may
with
more
boldnesse
poure
out
your
hearts
into
the
bosome
of
your
Father
.
3.
The
Spirit
will
be
an
evidence
unto
thee
of
thy
union
with
Jesus
Christ
.
So
saith
the
Apostle
,
Hereby
we
know
that
he
abideth
in
us
,
by
the
Spirit
which
he
hath
given
to
us
.
And
hereby
we
know
that
we
dwell
in
him
,
and
he
in
us
,
because
he
hath
given
us
of
his
Spirit
.
1
John
3.24
.
Chap.
4
13
Get
therefore
the
Spirit
into
thy
heart
,
and
follow
its
motions
and
guidance
,
and
hereby
wilt
thou
be
assured
of
thy
union
with
Christ
.
4.
Walk
in
the
Spirit
,
and
it
will
be
a
sure
pledge
to
thee
,
that
thou
art
exempted
from
damnation
and
brought
into
a
state
of
salvation
.
Rom.
8.1
.
There
is
no
condemnation
to
them
who
are
in
Christ
Jesus
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
It
will
be
an
evidence
to
you
that
you
are
past
damnation
.
5.
That
you
are
free
from
the
curse
and
power
of
the
law
.
If
ye
be
led
of
the
Spirit
,
ye
are
not
under
the
law
.
Gal.
5.18
Liberati
sumas
per
Christum
à
damnatione
,
non
à
directione
legis
.
You
must
not
understand
it
as
if
you
were
not
under
the
moral
law
as
a
rule
of
life
,
but
only
that
you
are
freed
from
the
curse
of
it
,
so
you
are
not
under
it
.
6.
And
lastly
,
if
ye
have
the
Spirit
of
God
,
and
walk
after
its
guidance
,
here
will
be
your
comfort
,
that
ye
shall
not
fulfill
the
lusts
of
the
flesh
.
And
this
brings
me
to
the
second
Doctrine
,
to
wit
,
That
walking
after
the
Spirit
is
an
especial
help
to
Beleevers
,
that
they
shall
not
fulfill
the
lusts
of
the
flesh
;
though
they
may
act
the
lusts
of
the
flesh
,
and
commit
those
sinnes
which
the
devil
,
and
their
own
hearts
may
move
them
to
,
yet
they
shall
not
fulfill
the
lusts
of
the
flesh
.
—
But
more
of
this
in
the
following
Sermons
.
SERMON
.
XI
.
At
Lawrence
Jury
,
London
,
Decemb.
15.
1650.
GAL.
5.
verse
16.
And
ye
shall
not
fulfil
the
lusts
of
the
flesh
.
—
I
Have
hitherto
treated
on
the
duty
,
Walk
in
the
Spirit
;
And
am
now
to
treat
of
the
benefit
annexed
to
this
duty
,
—
And
ye
shall
not
fulfill
the
lusts
of
the
flesh
.
—
In
the
handling
of
which
,
I
shall
first
explaine
it
,
and
then
give
you
the
Doctrine
.
There
are
two
things
to
be
opened
.
First
,
what
is
meant
by
the
lusts
of
the
flesh
?
—
Secondly
,
what
is
meant
by
fulfilling
these
lusts
?
Quest.
1
What
is
meant
by
this
phrase
the
lusts
of
the
flesh
?
Answ.
1
By
the
lusts
of
the
flesh
,
if
you
take
them
for
the
natural
desires
of
the
body
,
then
this
Text
cannot
be
made
true
;
for
we
may
and
do
fulfill
the
natural
appetite
of
the
body
;
if
it
be
hungry
,
we
give
it
meat
;
if
thirsty
,
we
give
it
drink
;
if
weary
,
we
give
it
rest
:
So
that
the
lusts
of
the
flesh
,
if
you
take
them
for
the
natural
desires
of
the
body
;
these
ye
may
lawfully
fulfill
;
therefore
it
cannot
be
so
taken
here
.
2.
Neither
is
it
to
be
confined
to
the
sinne
of
incontinency
,
but
to
be
taken
more
comprehensively
,
for
the
sinfulnesse
of
our
corrupt
nature
,
the
lusts
and
motions
whereof
you
must
not
fulfill
.
3.
These
motions
and
lusts
of
corrupt
nature
must
be
considered
two
wayes
.
—
First
,
either
as
a
power
.
Or
secondly
,
as
an
act
.
1.
As
a
power
,
and
so
they
nore
that
radical
indisposition
that
is
in
mans
nature
to
good
,
and
its
proneness
to
evil
.
Or
—
2.
As
an
act
,
and
so
it
notes
those
sinful
motions
to
sinne
that
come
from
corrupt
nature
,
and
so
I
take
the
meaning
of
this
place
;
1
Pet.
2.11
.
You
shall
not
fulfill
the
lusts
of
the
flesh
,
that
is
,
walk
according
to
the
dictates
and
motions
of
the
Spirit
,
and
you
shall
not
act
those
sinful
motions
which
arise
from
corrupt
nature
.
Quest.
2
But
then
a
farther
question
is
,
what
is
meant
by
not
fulfilling
these
lusts
of
the
flesh
?
Answ.
To
which
I
answer
,
1.
Negatively
,
we
must
not
understand
this
,
as
if
so
be
we
were
not
to
have
any
lusts
of
the
flesh
in
us
.
But
secondly
,
that
if
you
walk
after
the
Spirits
motions
,
you
shall
not
yield
to
the
motions
of
sinne
,
with
so
strong
an
inclination
and
bent
of
the
will
as
wicked
and
unregenerate
men
do
,
so
you
shall
nor
fulfill
the
lusts
of
the
flesh
.
Before
I
come
to
handle
the
Doctrine
,
I
shall
premise
these
particulars
.
1.
This
benefit
here
annexed
may
be
understood
,
either
preceptively
,
or
promissively
;
either
as
a
precept
what
you
should
do
,
or
as
a
promise
what
you
shall
do
.
And
the
Translators
of
the
Bible
it
seemes
were
at
a
stand
,
how
to
render
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beza
renders
them
ne
perficite
preceptively
,
fulfill
not
;
the
vulgar
;
ne
perficietis
,
you
shall
not
fulfill
.
—
Which
our
translatours
followed
,
but
as
you
may
perceive
,
put
also
the
other
rendering
and
reading
in
the
Margin
.
But
it
is
not
material
which
way
you
take
it
.
2.
This
promise
,
(
for
so
it
seems
to
be
taken
)
it
is
not
to
be
taken
absolutely
,
but
conditionally
;
my
meaning
is
this
,
God
doth
not
promise
this
absolutely
,
but
upon
this
condition
,
If
you
walk
in
the
Spirit
,
on
this
condition
,
you
shall
not
fulfill
the
lusts
of
the
flesh
.
3.
It
is
not
said
,
you
shall
not
have
the
lusts
of
the
flesh
;
for
what
man
is
there
which
hath
them
no●
?
but
you
shall
not
fulfil
them
.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
We
read
in
our
translation
the
lusts
of
the
flesh
;
but
it
is
in
the
Greek
,
The
lust
of
the
flesh
,
in
the
singular
number
.
—
Now
what
may
be
the
reason
that
though
the
Word
be
in
the
singular
number
,
yet
it
is
read
in
the
plural
?
For
this
reason
,
because
the
sinne
of
nature
,
though
it
be
but
one
Masse
of
sin
,
yet
it
hath
many
sinsin
the
womb
of
it
;
and
there
may
be
this
use
made
of
the
translation
.
That
though
the
sinne
of
nature
be
but
one
,
yet
seminally
there
are
all
the
sinnes
in
the
world
contained
in
it
.
5.
Touching
the
benefit
annexed
,
there
is
no
cause
of
doubting
to
be
left
in
your
mindes
,
that
this
benefit
shall
not
be
yours
,
if
you
perform
the
condition
.
Do
you
walk
in
the
Spirit
,
and
God
will
keep
you
that
you
shall
not
fulfill
the
lusts
of
the
flesh
;
and
this
I
draw
from
the
Apostles
Assertion
,
in
these
words
;
This
I
say
then
,
Walk
in
the
Spirit
,
and
ye
shall
not
fulfill
the
lusts
of
the
flesh
.
This
I
say
,
as
if
the
Apostle
should
say
,
This
is
that
which
I
have
to
speak
unto
you
in
the
name
of
the
Lord
,
that
if
you
walk
in
the
Spirit
,
you
shall
not
fulfill
,
&c.
Now
having
premised
these
particulars
,
the
Doctrine
is
this
.
—
Doct.
That
Walking
after
the
guidance
,
or
motions
of
the
Spirit
,
is
an
especiall
means
to
keep
men
that
they
shall
not
yeeld
to
the
lusts
of
the
flesh
with
so
strong
and
full
a
bent
of
the
will
,
as
wicked
and
ungodly
men
,
when
they
sin
against
God
.
This
is
a
very
fruitfull
point
,
the
promise
is
not
to
be
taken
absolutely
,
you
shall
not
fulfill
them
at
all
;
but
comparatively
,
you
shall
not
sin
as
wicked
men
do
;
you
may
sin
,
but
you
shall
not
regard
iniquity
in
your
heart
,
as
the
phrase
is
,
Psal.
66.18
.
you
shall
not
commit
sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Joh.
3.9
.
as
wicked
men
do
,
who
make
a
trade
of
sin
.
In
the
handling
of
this
point
I
shall
onely
dispatch
this
one
thing
,
to
shew
you
how
the
wicked
do
sin
,
and
fulfill
the
lusts
of
the
flesh
,
that
all
godly
men
which
walk
after
the
guidance
of
the
Spirit
,
shall
not
so
sin
.
1.
They
who
walk
after
the
Spirit
,
they
shall
not
sin
so
wilfully
,
Heb.
10
26.
nor
so
voluntarily
as
wicked
men
do
.
If
we
sin
wilfully
after
we
have
received
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sin
.
Godly
men
they
do
not
sin
with
so
strong
a
bent
of
will
,
as
wicked
men
do
;
sin
they
do
,
and
they
sin
with
their
wils
too
,
but
there
is
much
resistenice
in
the
will
against
the
will
;
it
is
not
a
full
consent
of
the
will
,
nor
a
full
bent
and
tendencie
of
the
heart
:
and
therefore
sayes
the
Apostle
Paul
,
The
evil
that
I
would
not
,
that
I
do
.
Rom.
7.19
.
Paul
he
tels
you
he
did
evil
,
but
he
tels
you
also
that
he
did
not
will
the
evil
he
did
.
A
godly
man
he
sometimes
yeelds
to
sin
,
as
to
an
usurping
Tyrant
,
but
never
as
to
his
naturall
Lord
.
Wicked
men
they
will
the
evil
they
do
,
but
godly
men
will
the
good
they
do
not
.
Wicked
men
they
sin
with
all
their
will
,
because
there
is
no
part
of
their
will
regenerated
;
Psal.
50.19
.
Impii
delectontar
impi●tate
,
&
bell●m
in●…cunt
perspect●e
veritati
,
uti
sccit
Saul
,
Abab
,
Julianus
Apestata
,
Arrius
,
&
alii
quorum
exceranda
est
memoria
.
Beza
.
Rom.
7.14
.
1
King
.
21,25
.
and
therefore
sayes
the
Psalmist
,
speaking
of
a
wicked
man
,
Thou
givest
thy self
to
speak
evil
.
It
is
remarkable
that
variation
of
expression
concerning
Ahab
and
Paul
.
Ahab
,
it
is
said
of
him
,
that
he
sold
himself
to
work
wickednesse
;
but
of
Paul
it
is
said
,
that
he
was
sold
under
sin
.
They
were
both
sold
,
but
there
is
this
difference
.
Ahab
he
sold
himself
;
but
Paul
was
sold
,
he
did
not
sell
himself
.
Ahabs
act
was
a
voluntary
act
,
he
sold
himself
;
but
Paul
was
sold
under
sin
,
it
was
not
voluntary
,
but
against
his
will
.
2.
Those
who
walk
after
the
Spirit
,
they
do
not
fulfill
the
lusts
of
the
flesh
so
impudently
as
wicked
men
do
.
Wicked
men
they
commit
wickednesse
before
the
Sun
,
and
are
not
ashamed
;
therefore
sayes
the
Lord
by
his
Prophet
,
Jer
6.15
.
Chap.
8.12
.
Were
they
ashamed
,
when
they
had
c●mmitted
abominations
?
nay
,
they
were
not
at
all
ashamed
,
neither
could
they
blush
.
Thou
hast
a
whores
forehead
(
sayes
the
same
Prophet
)
thou
refusedst
to
be
ashamed
.
Jer.
3.3
.
The
wicked
they
have
cast
off
shame
,
and
therefore
sayes
the
Prophet
Zephaniah
,
The
unjust
knoweth
no
shams
;
Zeph.
3.5
.
they
will
not
be
ashamed
when
they
have
done
wickedly
:
as
that
whore
she
findes
a
young
man
,
Pro
7.13,14
.
and
she
caught
him
,
and
kissed
him
,
and
with
an
impudent
face
said
unto
him
,
I
have
peace-offerings
with
me
,
this
day
have
I
payed
my
vows
.
Thus
wicked
men
they
sin
impudently
,
and
are
not
ashamed
when
they
have
committed
abomination
;
but
the
godly
they
do
not
so
sin
.
Rom.
6.21
.
What
fruit
had
ye
then
in
those
things
whereof
ye
are
now
ashamed
?
(
saith
the
Apostle
.
)
And
Ezra
,
Oh
God
,
our
iniquities
are
increased
,
I
blush
and
am
ashamed
to
look
up
.
Ezra
9.6
.
The
godly
they
do
not
sin
so
impudently
as
wicked
men
do
.
3.
Neither
so
boastingly
as
wicked
men
,
ungodly
men
they
boast
in
their
ungodly
deeds
;
and
therefore
sayes
the
Psalmist
to
Doeg
,
Why
boastest
thou
thy self
in
mischief
,
oh
mighty
man
?
Psal.
52
1.
It
seems
Doeg
did
not
onely
kill
those
innocent
Priests
,
but
boasted
of
his
villany
and
wickednesse
.
Hence
it
is
said
,
Phil.
3.18,19
.
that
the
Apostle
Paul
wept
over
some
that
were
enemies
to
the
crosse
of
Christ
,
whose
glory
was
in
their
shame
,
that
is
,
in
their
sin
.
A
regenerate
man
may
act
sin
,
and
hide
sin
;
nay
,
he
may
extenuate
sin
,
he
may
mince
the
matter
,
and
put
off
,
and
excuse
it
all
he
can
;
but
we
never
read
of
a
regenerate
man
which
did
boast
in
his
sin
.
A
godly
man
may
go
neer
,
Jer.
11.15
.
ever
to
the
suburbs
of
hell
,
by
his
sin
;
but
he
never
glories
in
shame
,
nor
boasts
of
his
sin
.
4.
Godly
men
they
sin
not
so
rejoycingly
as
wicked
men
do
.
The
Prophet
Jeremiah
tels
you
of
some
,
Prov.
10.23
.
that
when
they
did
evil
,
they
rejoyced
.
It
is
a
sport
to
a
fool
to
do
mischief
,
as
the
wise
man
tels
you
.
Chap.
2
14.
By
Solomons
fool
is
meant
a
wicked
man
,
and
such
are
they
,
who
rejoyce
to
do
evil
,
and
delight
in
the
frowardnesse
of
the
wicked
.
Ungodlinesse
,
it
is
a
wicked
mans
sport
,
he
makes
a
jest
of
sin
,
Prov.
10.23
.
but
a
man
of
understanding
hath
wisdom
,
that
is
,
he
hath
more
wisdom
then
to
make
a
sport
of
sin
,
he
knows
that
they
shall
be
damned
,
that
have
pleasure
in
unrighteousnesse
;
and
therefore
he
dares
not
sin
rejoycingly
as
other
men
do
;
he
hath
wisdom
rather
to
mourn
for
it
,
as
David
,
I
will
declare
mine
iniquity
,
I
will
be
sorry
for
my
sin
.
Psal.
38.18
.
5.
Godly
men
they
sin
not
so
plottingly
,
and
contrivingly
,
as
unregenerate
men
.
It
is
true
,
godly
men
they
may
yeeld
to
the
lusts
of
the
flesh
,
and
act
sin
,
but
they
are
not
so
cunning
to
contrive
it
.
1
John
3.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
differt
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beza
in
loc.
Jer.
4.22
.
Ezek.
21.31
.
I
sal.
119.69
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
concinnârunt
,
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
conjunxit
,
metaphora
à
Fabris
.
Psal.
50.19
.
He
that
committeth
sin
,
is
of
the
Devil
.
It
is
not
said
,
He
that
sins
,
but
he
that
commits
sin
,
that
is
,
he
that
makes
sin
.
The
word
is
taken
from
Artificers
,
that
are
skilfull
and
cunning
about
their
work
.
Godly
men
are
bunglers
about
sin
,
but
wicked
men
they
do
it
artificially
.
Hence
it
is
said
,
that
they
are
wise
to
do
evil
;
And
skilfull
to
destroy
.
David
he
tells
you
,
The
proud
have
forged
a
lie
against
me
.
It
is
bad
to
tell
a
lie
,
but
worse
to
forge
a
lie
.
It
is
an
expression
drawn
from
Smiths
,
that
when
they
would
bring
a
piece
of
iron
into
any
curious
frame
,
they
bring
it
to
the
forge
.
Wicked
men
,
they
are
as
skilfull
in
the
way
of
sin
,
as
if
they
were
bound
aprentice
to
it
.
Therefore
we
read
of
them
,
that
their
tongues
are
said
to
frame
deceit
.
It
is
said
,
that
Christ
at
last
day
will
put
away
those
who
are
workers
of
iniquity
;
all
are
actours
of
iniquity
,
but
all
do
not
work
iniquity
,
that
is
,
they
do
not
make
a
trade
of
sin
,
neither
are
cunning
in
the
cursed
craft
of
sin
.
6.
Godly
men
,
they
sin
not
so
deliberately
as
wicked
men
do
.
A
godly
man
(
it
is
true
)
may
be
carried
to
sin
through
the
violence
of
temptation
,
and
through
the
treacherousnesse
of
his
own
spirit
;
but
he
doth
not
deliberate
sin
,
pause
,
and
consider
with
himself
how
he
may
commit
it
:
Micah
2.1
.
Wo
be
to
them
that
devise
iniquity
and
work
evil
upon
their
beds
:
and
when
the
morning
is
light
they
practise
it
.
Wicked
men
are
said
to
shut
their
eyes
to
devise
froward
things
.
Prov.
16.30
.
Which
is
a
posture
which
argues
the
intentnes
of
the
minde
,
because
by
opening
of
the
eyes
many
objects
are
administered
,
whereby
the
minde
is
distracted
.
Thus
wicked
men
,
they
plot
,
contrive
,
and
deliberate
,
how
they
may
commit
sin
:
wicked
men
are
students
in
sin
.
But
remember
that
at
the
day
of
judgement
,
God
will
not
onely
call
thee
to
an
account
for
thy
actions
,
but
for
thy
deliberations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
4.12
.
and
the
debates
of
thy
minde
,
how
thou
mightest
commit
such
a
sin
,
though
it
were
never
acted
by
thee
:
1
Cor.
4.5
.
then
will
God
make
manifest
the
counsells
of
the
heart
:
all
those
deliberate
thoughts
and
purposes
that
were
in
your
minde
to
sin
these
will
God
make
manifest
,
and
judge
you
even
for
the
counsels
of
the
heart
.
Psal.
36.4
.
The
Psalmist
tells
you
,
that
a
wicked
man
,
he
deviseth
mischief
upon
his
bed
,
he
setteth
himself
in
a
way
that
is
not
good
.
He
deviseth
mischief
,
there
is
his
deliberation
,
and
sets
himself
in
a
way
that
is
not
good
,
that
is
a
further
expression
of
it
.
A
godly
man
may
be
turned
aside
by
the
Devil
and
his
own
heart
,
Gal.
6.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
si
praeoccupatus
sit
à
carne
&
Satana
,
&
in
cantus
incidit
in
insidias
.
Beza
.
but
the
wicked
they
set
themselves
in
a
way
of
sin
.
A
godly
man
may
be
overtaken
with
sin
,
as
the
Apostle
tells
you
,
which
intimates
that
he
is
going
from
it
;
but
a
wicked
man
,
he
goes
not
from
sin
,
but
sets
himself
in
a
way
which
is
not
good
.
It
is
true
I
must
confesse
,
as
Divines
upon
this
case
,
that
in
a
sense
there
may
be
deliberation
in
a
godly
man
to
sin
,
yet
there
is
great
difference
between
the
godly
and
the
wicked
herein
.
There
is
difference
betwixt
the
deliberating
about
the
act
of
sin
,
&
between
a
deliberation
to
find
out
an
occasion
how
to
commit
sin
.
A
godly
man
he
may
be
deliberate
about
the
act
,
he
may
rowl
the
Sun
in
his
fancie
;
but
a
godly
man
doth
not
deliberate
how
to
finde
an
occasion
whereby
he
may
be
wicked
.
There
was
a
deliberation
in
David
,
when
he
committed
adultery
,
but
he
did
not
deliberate
about
the
occasion
to
finde
it
out
;
he
did
not
go
to
his
house-top
,
thinking
with
himself
that
there
he
should
see
a
woman
to
lust
after
;
but
when
he
was
there
,
the
Devil
presented
him
with
an
occasion
,
and
when
the
occasion
was
found
out
,
then
he
did
not
deliberate
how
to
commit
that
foul
sin
.
The
like
may
be
said
about
his
deliberation
in
the
death
of
Vriah
,
for
though
he
did
it
deliberately
,
yet
the
violence
of
the
temptation
that
then
was
upon
him
,
pressed
him
thereunto
.
But
now
wicked
men
they
deliberate
how
they
may
finde
occasions
to
sin
,
they
are
Devils
to
themselves
,
plotting
how
they
may
do
mischief
,
they
tempt
the
Devils
to
tempt
them
.
7.
Godly
men
,
they
do
not
fulfill
the
lusts
of
the
flesh
so
eagerly
,
and
intently
as
wicked
men
do
,
who
are
eagerly
set
upon
their
lusts
.
The
adulterous
thoughts
of
the
wicked
are
compared
to
the
neighing
of
a
well-fed
horse
,
which
is
a
very
strong
desire
,
Jer.
5.8
.
and
to
the
fury
of
a
horse
rushing
into
the
battel
;
Chap.
8.6
.
wicked
men
are
as
eager
in
the
pursuit
of
their
lusts
,
as
ever
a
horse
was
to
rush
into
the
battel
.
Exod.
32.22
You
read
in
Exod.
32.
that
the
people
were
set
on
mischief
,
which
intimated
their
eagernesse
to
do
wickedly
.
How
eager
was
Amnon
to
satisfie
his
lust
?
insomuch
that
he
was
sick
:
And
how
sick
was
Ahab
for
Naboths
vineyard
?
they
were
so
intently
bent
upon
their
lusts
.
But
good
men
though
they
sinne
,
yet
they
do
not
sinne
so
eagerly
,
and
therefore
the
Apostle
he
makes
this
a
difference
between
godly
and
wicked
men
,
the
wicked
they
commit
all
iniquity
,
Eph.
4.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ezekiel
11.21
and
all
iniquity
with
greedinesse
.
It
is
said
of
the
wicked
that
their
heart
walketh
after
their
detestable
things
.
8.
Godly
men
they
do
not
sin
so
resolvedly
as
wicked
men
do
;
wicked
men
are
so
resolved
upon
their
lusts
that
there
is
no
taking
of
them
off
.
When
God
bids
the
people
leave
their
Idolatry
,
they
say
,
No
,
we
have
loved
strangers
,
and
after
them
we
will
go
;
Jer.
2.25
.
as
if
they
should
say
,
we
have
done
evil
,
and
we
will
do
evil
still
;
Thus
at
another
time
when
they
had
burned
incense
to
the
Queen
of
heaven
,
and
the
Lord
had
commanded
them
to
leave
their
Idolatry
,
Jer.
44.16
.
and
threatened
to
punish
them
,
yet
say
they
,
As
for
the
word
which
thou
hast
spoken
to
us
in
the
name
of
the
Lord
,
we
will
not
hearken
unto
thee
:
They
were
resolved
to
follow
their
wickednesse
.
A
wicked
man
is
so
set
upon
his
sinne
,
Prov.
4.16
.
that
it
takes
away
his
sleep
,
He
sleeps
not
unlesse
he
hath
done
some
mischief
,
and
his
sleep
is
taken
away
,
unlesse
he
cause
some
to
fall
;
but
godly
men
they
do
not
sin
so
resolvedly
.
It
is
true
,
a
godly
man
may
have
a
purpose
to
act
a
sinne
,
though
he
may
know
it
to
be
a
sinne
,
but
a
little
good
counsel
will
take
him
off
.
That
of
David
is
very
remarkable
,
how
resolved
was
he
to
kill
Nabal
and
all
his
family
;
and
what
a
bloody
resolution
was
it
?
nay
he
had
bound
himself
under
an
oath
,
and
was
going
up
to
execute
his
bloody
resolution
,
but
at
last
Abigail
meets
him
,
and
by
her
good
counsel
how
soone
was
he
brought
off
from
his
resolution
?
And
blessed
be
the
Lord
God
of
Israel
,
1
Sam.
15.32,33
.
(
sayes
he
)
which
sent
thee
this
day
to
meet
me
,
and
blessed
be
thy
advice
,
and
blessed
be
thou
,
which
hast
kept
me
this
day
from
coming
to
shed
blood
.
Godly
men
they
are
not
so
resolved
upon
wickednesse
;
a
little
good
advice
will
bring
them
off
,
and
they
will
blesse
God
for
such
preventing
counsel
,
and
you
for
giving
it
them
.
9.
They
do
not
sinne
so
contentedly
as
wicked
men
.
Wicked
men
they
sinne
contentedly
because
they
are
in
their
proper
element
,
when
they
are
sinning
.
Nil
gravitat
in
suo
centro
.
Now
Philosophers
say
of
the
elements
;
that
the
earth
is
not
heavy
in
its
proper
place
.
Wicked
men
they
are
as
swine
in
the
myre
,
it
pleases
them
to
be
there
;
but
for
a
sheep
to
be
in
the
myre
,
how
doth
it
trouble
it
?
't
is
their
delight
to
be
in
the
green
Pastures
.
Wicked
men
they
not
only
walk
,
and
stand
,
but
sit
down
in
sinne
,
Psal.
1.1
.
which
argues
their
contentednesse
therein
.
But
it
is
not
so
with
the
godly
,
there
is
that
difference
between
sinne
in
a
good
man
and
in
a
wicked
man
,
as
there
is
between
poyson
being
in
a
man
and
a
toade
;
poyson
in
the
toade
,
contents
it
,
because
it
is
natural
;
but
poyson
in
a
man
how
doth
it
offend
him
?
thus
it
is
between
sinne
in
the
godly
and
the
wicked
:
Sinne
in
the
wicked
it
contents
him
,
because
it
's
natural
to
him
;
but
sinne
in
the
godly
it
is
like
poyson
in
a
mans
body
,
it
tortures
,
and
torments
him
.
10.
A
godly
man
he
doth
not
sinne
so
customarily
as
wicked
men
do
.
A
wicked
man
he
makes
it
his
custome
to
sinne
,
it
is
his
way
wherein
he
walks
,
and
therefore
sayes
David
,
Search
me
,
O
God
,
and
know
my
heart
,
and
my
thoughts
:
And
see
if
there
be
any
wicked
way
in
me
:
Psal.
139.23,24
.
There
may
be
a
work
of
wickednesse
in
a
godly
man
,
but
there
is
not
a
way
of
wickednesse
in
him
.
The
wicked
are
accustomed
to
a
way
of
wickednesse
,
and
as
the
Prophet
speaks
,
If
the
Leopard
can
cleanse
his
spots
,
or
the
blackmore
his
skin
,
then
may
they
also
who
are
accustomed
to
do
evil
.
Sinne
in
a
wicked
man
it
is
like
water
in
a
river
,
you
saw
it
there
yesterday
,
and
you
may
see
it
to
day
,
alwayes
it
is
there
;
when
they
are
in
a
way
of
sinne
,
they
are
in
their
proper
course
;
but
sinne
in
a
godly
man
,
it
is
like
the
water
of
a
land-flood
,
you
see
it
to
day
,
but
to
morrow
it
is
gone
;
sin
it
is
not
a
customary
thing
to
them
.
11.
They
who
walk
after
the
Spirit
,
they
yield
not
to
sinne
so
indulgently
as
wicked
men
;
the
Prophet
he
brands
wicked
men
with
this
,
Psal.
58.2
.
that
in
heart
they
work
wickednesse
,
they
sinne
with
their
hearts
;
and
in
another
place
he
saith
,
Psal.
5.9
.
Their
inward
part
is
very
wickednesse
,
that
is
,
their
sinne
it
comes
from
their
hearts
.
Hence
also
they
are
described
to
be
such
,
Jer.
11.21
.
Whose
heart
walketh
after
detestable
things
,
they
sinne
affectionately
;
but
a
good
mans
heart
it
is
not
so
taken
up
with
sinne
.
The
wicked
are
said
to
hide
sinne
under
their
tongues
as
a
sweet
morsel
,
but
the
godly
though
they
may
have
sin
in
their
mouths
,
yet
it
is
there
as
a
bitter
morsel
,
it
is
unpleasant
to
them
.
A
wicked
man
is
as
indulgent
to
his
sinne
,
though
he
know
it
will
be
his
ruine
,
as
David
was
to
Absolom
,
and
he
deals
gently
with
it
;
but
it
's
otherwise
with
the
godly
,
for
though
he
be
overtaken
with
a
sinne
,
yet
he
takes
revenge
of
it
;
2
Cor.
7.11
.
Rom.
7.21,22
.
and
therefore
sayes
Paul
,
I
finde
a
law
that
when
I
would
do
good
,
evil
is
present
with
me
.
For
I
delight
in
the
law
of
God
after
the
inward
man
.
My
inward
man
is
changed
,
Vers.
25.
and
therefore
sayes
be
,
With
the
minde
I
my self
serve
the
law
of
God
,
but
with
the
flesh
the
law
of
sinne
:
Godly
men
they
do
not
delight
in
a
course
of
sinne
.
12.
And
lastly
,
they
do
not
sinne
so
maliciously
as
wicked
men
:
The
Psalmist
hath
a
prophetical
prayer
against
such
,
Lord
,
(
sayes
he
)
be
not
merciful
to
them
that
sinne
of
malicious
wickednesse
;
good
men
who
walk
after
the
Spirit
,
they
never
sinne
so
as
to
despight
the
Spirit
of
grace
;
they
sinne
inconsiderately
,
but
they
never
sinne
maliciously
.
Now
summe
up
all
these
particulars
,
and
you
will
see
the
text
is
true
,
that
if
ye
walk
in
the
Spirit
,
ye
shall
not
fulfill
the
lusts
of
the
flesh
,
that
is
,
you
shall
not
sinne
after
that
manner
,
and
after
that
rate
as
wicked
men
sin
.
Vse
1
You
who
have
the
Spirit
of
God
,
blesse
God
,
that
you
have
such
a
preservative
to
keep
you
from
sinning
so
as
wicked
men
sinne
.
Why
is
it
that
the
wicked
sin
so
as
they
do
;
but
because
they
have
not
the
Spirit
of
God
?
Hast
thou
not
the
same
sinful
inclinations
with
the
worst
that
are
?
other
mens
abominable
actions
,
are
but
commentaries
upon
thy
heart
:
You
have
cause
to
blesse
God
,
because
otherwise
you
would
commit
more
sinnes
then
you
do
;
and
those
which
you
do
commit
,
after
a
worse
manner
more
willingly
,
more
eagerly
,
more
wilfully
;
blesse
God
therefore
in
this
regard
for
his
holy
Spirit
.
Vse
2
You
may
learne
the
happinesse
of
a
godly
man
,
and
the
misery
of
a
wicked
man
.
The
happinesse
of
a
godly
man
,
that
thou
hast
the
Spirit
to
keep
thee
from
sinning
so
as
other
men
sinne
;
1
John
3.9
.
Non
homines
,
sed
monstra
Hominum
sunt
Pelagiani
,
Cathari
,
Caelestiani
,
Donatistae
,
A
nabaptistae
,
Libertini
,
qui
ex
hoc
loco
perfectionem
illam
somniant
,
à
qua
absunt
ipsi
emnium
hon
inum
longissimi
.
Beza
.
Chap.
2.1
.
Job
1.22
.
Job
.
5.24
.
and
the
Scripture
speaks
of
a
godly
man
in
this
regard
,
as
if
he
had
no
sinne
at
all
.
Whosoever
is
borne
of
God
(
sayes
the
Apostle
)
doth
not
commit
sinne
,
for
his
seed
remaineth
in
him
,
and
he
cannot
sinne
,
because
he
is
borne
of
God
.
It
is
not
to
be
taken
absolutely
,
as
if
we
had
no
sinne
,
but
comparatively
,
he
cannot
sinne
so
as
wicked
men
.
These
things
write
I
unto
you
,
that
ye
sinne
not
,
saith
the
Apostle
.
And
as
it
is
said
of
Job
,
that
in
all
this
he
sinned
not
.
These
expressions
are
not
to
be
taken
absolutely
,
but
comparatively
;
not
that
godly
men
sinne
not
at
all
,
but
that
they
sinne
not
after
that
man●er
wicked
men
do
.
Thou
shalt
visit
thy
habitation
,
and
shalt
not
sinne
,
saith
Job
.
What
an
honour
then
is
this
put
upon
the
godly
,
that
because
they
sinne
not
as
the
wicked
,
therefore
the
Scripture
makes
mention
of
them
,
as
if
they
did
not
sin
at
all
.
But
farther
,
see
the
misery
of
the
wicked
;
what
a
case
are
they
in
,
who
have
not
the
Spirit
of
God
to
lay
a
controule
upon
their
sinful
natures
?
what
servants
to
sin
are
they
?
what
vassals
to
their
own
lusts
?
when
the
devil
tempts
from
without
,
and
their
own
lusts
from
within
,
they
have
no
Spirit
of
God
to
withhold
them
.
Wicked
men
,
they
sin
so
as
no
godly
men
can
;
and
therefore
,
saith
the
Lord
,
Deut.
32.5
.
They
have
corrupted
themselves
,
and
their
spot
is
not
the
spot
of
my
children
.
It
is
true
,
I
confesse
,
there
may
be
a
spice
of
those
particulars
I
mentioned
,
in
thy
practice
;
there
may
be
something
of
the
will
in
sin
,
some
delectation
,
some
deliberation
;
yet
do
not
be
discouraged
if
thy
heart
yield
not
fully
,
if
there
be
not
such
a
strong
bent
of
will
to
sin
as
is
found
in
wicked
men
.
SERMON
.
XII
.
At
Lawrence
Jury
,
London
.
Decemb.
15.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
HAving
treated
in
several
Sermons
upon
the
Verse
foregoing
,
concerning
walking
in
the
Spirit
;
I
come
now
to
handle
this
Verse
,
which
containes
in
it
the
combate
between
the
flesh
and
the
Spirit
.
I
shall
only
open
the
first
clause
of
the
Text
at
this
time
,
and
dispatch
the
other
in
order
.
The
first
onset
given
in
this
spiritual
combate
,
is
by
the
flesh
,
The
flesh
lusts
against
the
Spirit
;
to
open
which
,
two
things
must
be
unfolded
.
-
Quest.
1
1.
What
is
meant
by
flesh
?
-
2.
What
is
meant
by
the
Spirit
?
and
then
what
by
the
lusting
of
the
flesh
against
the
Spirit
?
Answ.
By
flesh
is
to
be
understood
,
the
corruption
of
mans
nature
by
original
sinne
;
which
corruption
may
be
understood
,
either
as
an
hab●t
,
or
as
an
act
:
If
you
consider
the
flesh
as
an
habit
,
then
it
notes
that
primitive
,
radical
,
and
original
indisposition
in
mans
nature
to
good
.
—
But
if
it
be
taken
as
an
act
,
then
it
notes
our
corrupt
motions
against
grace
,
and
so
I
take
it
in
this
place
;
The
flesh
lusteth
against
the
Spirit
,
that
is
,
when
the
Spirit
of
God
doth
by
divine
pulsations
beat
upon
the
heart
in
holy
motions
,
then
there
is
a
contrariety
in
the
flesh
against
these
motions
,
suppressing
them
,
and
carrying
the
heart
to
evill
.
The
corruption
of
nature
may
be
called
flesh
for
these
reasons
.
1.
Because
the
soul
was
defiled
with
corruption
immediately
upon
its
union
and
conjunction
with
the
body
.
It
is
true
,
there
is
a
contest
among
Divines
,
when
the
soul
comes
to
be
corrupted
,
seeing
it
is
infused
by
creation
,
and
is
therefore
pure
?
But
the
generality
of
Authors
conclude
upon
this
;
that
immediately
upon
the
conjunction
of
the
soul
with
the
body
,
the
creature
is
said
to
have
natural
corruption
;
and
for
this
reason
some
think
that
corrupt
nature
is
called
flesh
;
because
man
is
naturally
corrupted
,
assoon
as
soule
and
body
joyne
together
.
2.
Corrupt
nature
is
called
flesh
;
because
this
corruption
of
nature
remaines
,
as
long
as
we
carry
flesh
and
blood
about
with
us
;
as
long
as
you
have
flesh
,
you
shall
have
sin
.
The
body
of
death
is
not
destroyed
,
but
by
the
death
of
the
body
,
and
therefore
corruption
may
be
called
flesh
.
3.
Because
the
motions
of
corrupt
nature
are
naturally
as
deare
to
a
man
,
Ephes.
5.29
.
as
his
own
flesh
:
No
man
yet
ever
hated
his
own
flesh
,
and
this
is
the
reason
why
the
Scripture
calls
it
a
right
hand
,
Math.
5.29,30
and
a
right
eye
;
corruption
of
nature
it
is
closely
joyned
to
a
man
.
Quest.
2
What
is
meant
by
the
spirit
!
Answ.
By
spirit
some
understand
the
soul
of
a
regenerate
man
;
but
this
seems
to
be
incoherent
,
the
scope
of
the
place
carrying
it
to
something
else
,
though
this
also
may
be
included
.
Therefore
by
spirit
is
to
be
understood
,
the
holy
motions
and
workings
of
Gods
Spirit
,
and
there
the
flesh
is
said
to
lust
against
,
Gal.
3.2,14
.
Gal
4.6,29
.
Gal.
5.5,16,17
18,22,25
.
and
it
is
apparent
that
it
is
thus
to
be
understood
,
because
spirit
is
so
taken
in
the
foregoing
Verse
,
and
also
in
the
Verse
following
my
Text
;
so
that
by
spirit
I
understand
the
motions
and
workings
of
Gods
Spirit
in
the
soule
.
And
in
this
sense
is
the
word
spirit
taken
in
most
places
of
this
Epistle
.
Quest.
3
What
is
meant
here
by
lust
?
Answ.
When
it
is
said
to
lust
against
the
Spirit
,
you
may
observe
,
that
it
is
not
said
to
work
against
the
Spirit
,
nor
act
against
the
Spirit
;
though
sin
be
of
an
active
nature
,
yet
it
is
not
alwayes
in
the
act
;
but
though
it
be
not
alwayes
acting
,
yet
it
is
alwayes
lusting
;
there
is
an
opposite
disposition
in
nature
to
the
work
of
Gods
Spirit
upon
the
heart
.
In
the
words
you
may
observe
three
parts
.
-
1.
A
double
conflict
;
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
.
-
2.
A
double
cause
;
These
are
contrary
the
one
to
the
other
,
the
flesh
contrary
to
the
Spirit
,
and
the
Spirit
contrary
to
the
flesh
.
-
3.
Here
is
a
double
consequent
;
So
that
ye
cannot
do
the
things
ye
would
;
the
flesh
lusts
against
the
Spirit
,
so
that
ye
cannot
do
the
good
ye
would
,
and
the
Spirit
against
the
flesh
,
so
that
ye
cannot
do
the
evil
ye
would
.
Before
I
raise
the
doctrine
,
I
shall
premise
a
few
particulars
to
be
considered
of
.
1.
This
conflict
between
the
flesh
and
the
Spirit
,
it
was
not
found
in
innocency
;
then
there
was
an
harmony
between
the
motions
of
Gods
Spirit
,
and
all
the
powers
and
faculties
both
of
soule
and
body
;
God
made
man
upright
.
2.
This
conflict
,
it
shall
not
be
found
in
a
state
of
glory
;
for
then
thou
shalt
be
all
Spirit
,
and
no
corrupt
flesh
;
for
then
the
flesh
shall
be
utterly
abolished
.
3.
This
opposition
,
it
is
not
found
in
infancy
;
it
is
true
,
there
is
a
corrupt
nature
in
infants
,
sinful
motions
in
children
;
but
there
is
not
that
which
we
call
actual
opposition
,
because
they
cannot
exercise
neither
grace
nor
sin
.
4.
This
conflict
,
it
is
not
found
in
the
state
of
unregeneracy
:
while
a
man
is
wholly
unregenerate
,
he
hath
no
saving
motions
in
him
;
and
there
cannot
be
an
opposition
,
but
where
there
are
two
contraries
.
5.
That
the
time
of
this
life
,
is
the
time
how
long
this
conflict
shall
last
;
it
cannot
be
ended
untill
this
life
be
ended
;
untill
thou
castest
off
the
body
of
flesh
,
thou
shalt
not
be
rid
of
the
motions
of
sin
.
6.
That
even
in
the
most
holy
that
are
,
there
will
be
this
conflict
between
the
flesh
and
Spirit
;
and
those
who
have
most
grace
,
are
most
sensible
of
the
contest
of
the
flesh
against
the
Spirit
.
7.
That
even
regenerate
men
do
more
often
side
with
the
motions
of
the
flesh
,
then
close
with
the
motions
of
the
Spirit
;
they
are
more
in
sin
,
then
in
obedience
;
more
in
imbracing
sinfull
motions
,
then
in
entertaining
divine
motions
:
some
gather
this
from
the
Apostles
vatiation
of
speech
,
when
he
sayes
.
The
works
of
the
flesh
are
manifest
;
but
he
doth
not
say
so
of
the
fruits
of
the
Spirit
;
intimating
that
m●n
are
apt
to
close
with
the
flesh
rather
then
with
the
Spirit
.
7.
These
motions
of
corrupt
nature
,
they
do
not
only
reside
in
the
inferiour
part
of
man
,
as
the
concupiscible
faculty
exciting
to
gluttony
and
lusts
,
and
irascible
to
envy
and
wrath
;
but
also
in
the
superiour
part
;
(
though
the
Papists
would
make
us
believe
otherwise
.
)
The
more
noble
and
rational
faculties
of
man
are
become
corrupt
,
thou
art
become
vain
in
thy
reason
,
and
in
thy
imagination
;
thy
understanding
is
tainted
,
and
thy
will
rebellious
;
thy
affections
displaced
;
thy
superiour
faculties
are
defiled
.
—
Now
having
laid
down
these
particulars
,
I
come
to
raise
the
Doctrine
,
which
is
this
.
Doctr.
That
the
motions
,
or
inclinations
in
our
natures
to
sin
,
do
ever
conflict
or
warre
against
the
motions
of
Gods
Spirit
pressing
us
to
good
.
I
shall
not
dilate
upon
the
proving
of
this
point
;
it
is
written
legibly
in
the
Word
,
and
engraven
in
every
mans
experience
.
—
Therefore
in
the
handling
thereof
there
are
several
Queries
I
shall
dispatch
,
and
then
shall
give
you
the
use
.
Querie
1
Wherein
consists
this
conflict
between
the
flesh
and
the
Spirit
?
Answ.
1
In
stirring
up
in
the
heart
motions
to
sinne
,
when
the
Spirit
disswades
from
sinne
.
Thus
the
Apostle
Paul
,
Rom.
7.5
.
he
speaks
it
in
the
name
of
the
regenerate
,
(
sayes
he
)
When
we
were
in
the
flesh
,
the
motions
of
sinne
which
were
by
the
law
,
(
accidentally
)
did
work
in
our
members
to
bring
forth
fruit
unto
death
.
Not
only
in
unregeneracy
do
motions
arise
from
corrupt
nature
,
James
1.7,14
.
contrary
to
Gods
Spirit
;
but
in
a
regenerate
man
.
Every
man
is
tempted
when
he
is
drawn
away
of
his
own
lusts
and
enticed
,
that
is
,
by
original
sinne
;
and
thus
Paul
,
he
speakes
of
himself
as
converted
,
Rom.
7.23
.
(
sayes
he
)
I
see
another
law
in
my
members
warring
against
the
law
of
my
minde
,
and
bringing
me
into
captivity
to
the
law
of
sinne
,
which
is
in
my
members
;
the
Apostle
he
calls
sinne
a
law
,
because
it
had
a
force
over
him
,
and
brought
him
into
captivity
;
the
law
of
his
members
did
warre
against
the
law
of
his
minde
,
by
provoking
him
to
sin
.
Answ.
2
By
quenching
,
and
stifling
the
good
motions
of
the
Spirit
that
presses
us
to
good
.
The
Spirits
office
is
not
only
to
testifie
to
us
our
graces
,
and
to
evidence
to
us
our
interest
in
Christ
;
but
also
to
excite
and
stir
up
holy
motions
in
the
heart
.
Now
the
flesh
it
doth
what
it
can
to
quench
all
these
good
motions
;
Rom
7.19
.
hence
it
is
that
Paul
complaines
of
himself
,
that
the
good
he
would
do
,
he
did
not
,
and
the
evil
he
would
not
do
,
that
he
did
;
and
this
arose
from
that
corruption
of
nature
,
which
in
the
whole
Chapter
he
complaines
of
,
and
herein
chiefly
consists
the
opposition
that
is
between
the
flesh
and
the
Spirit
.
Answ.
3
By
inturrupting
you
when
you
are
about
good
duties
;
if
the
flesh
cannot
prevaile
with
you
to
make
you
not
do
,
it
will
labour
to
make
you
misdo
duty
;
&
herein
is
the
great
sinfulnesse
of
it
.
To
will
is
present
with
me
,
Rom.
7.18
.
(
saith
Paul
)
but
how
to
performe
that
which
is
good
I
finde
not
;
as
if
he
should
say
,
I
have
alwayes
an
evil
nature
within
me
,
which
is
interrupting
me
and
debilitating
me
,
that
I
cannot
do
the
good
I
would
;
herein
consists
the
conflict
between
the
flesh
and
the
Spirit
.
Querie
2
How
doth
the
flesh
oppose
the
Spirit
and
provoke
to
sinne
?
the
Spirit
disswades
from
sinne
,
the
flesh
intices
to
sinne
.
Now
what
way
doth
the
flesh
take
to
intice
to
sinne
,
so
as
thereby
to
conflict
with
the
Spirit
?
Answ.
1
In
general
,
the
way
and
manner
which
the
flesh
takes
to
oppose
the
Spirit
,
it
is
very
sly
and
subtil
:
Hence
is
that
of
Paul
,
Rom.
7.11
.
(
sayes
he
)
Sinne
taking
occasion
by
the
commandment
,
deceived
me
,
and
by
it
slew
me
;
by
sinne
he
means
not
actual
,
but
original
sin
;
the
sin
of
nature
is
very
subtil
to
deceive
,
as
will
appear
,
1
By
the
names
the
Scripture
gives
to
the
sin
of
nature
,
They
are
called
deceitful
lusts
.
Eph.
4.22
.
There
is
great
deceitfulnesse
in
sin
,
according
to
that
exhortation
of
the
Apostle
,
Exhort
one
another
daily
,
while
it
is
called
to
day
,
lest
any
of
you
be
hardened
through
the
deceitfulnesse
of
sinne
.
Heb.
3.13
.
2.
The
sin
of
nature
it
is
deceitful
,
as
appears
by
the
experience
of
Gods
people
;
Rom.
7.11
.
Sinne
taking
occasion
(
saith
Paul
)
by
the
commandment
,
deceived
me
,
and
by
it
slew
me
.
3.
Because
this
sinne
of
nature
,
it
is
that
which
makes
the
heart
deceitful
above
all
things
,
and
desparately
wicked
;
Jer.
17.9
.
Quicquid
efficit
tale
,
est
magis
tale
.
the
heart
is
deceitful
,
and
is
very
subtill
therein
.
Answ.
2
In
particular
,
there
are
seven
wayes
by
which
corrupt
nature
intices
men
to
sin
.
1.
By
varnishing
over
sinne
with
the
colour
and
paint
of
grace
.
As
a
light
woman
may
sometimes
dress
her self
in
modest
attire
,
that
so
she
may
not
be
suspected
;
so
thy
heart
may
varnish
over
sinne
,
that
thereby
it
may
the
sooner
deceive
thee
.
As
it
is
usual
that
the
beautiful
face
of
grace
by
the
corruption
of
our
hearts
may
be
smeared
over
with
deformity
;
as
that
tendernesse
of
conscience
may
be
termed
a
needlesse
scrupulosity
;
zeal
may
be
called
rashnesse
,
holy
walking
,
needlesse
and
precise
nicenesse
;
patience
in
bearing
suffering
,
cowardise
and
lownesse
of
Spirit
:
—
So
thy
corrupt
heart
on
the
contrary
may
paint
over
foule
sinnes
with
the
varnish
of
grace
.
So
many
have
painted
over
the
foule
sinne
of
covetousnesse
with
the
vertue
of
frugality
and
thriftinesse
,
pride
called
neatnesse
,
drunkennesse
good
fellowship
,
prodigality
may
be
stiled
generous
magnanimity
,
and
such
like
varnish
doth
the
world
put
upon
the
deformed
face
of
sinne
.
And
as
for
practice
,
so
also
for
opinion
;
how
are
old
Heresies
that
may
be
found
in
Eusebius
and
other
Authours
,
how
are
they
now
termed
new
lights
?
how
are
Satans
delusions
termed
the
Spirits
motions
?
how
is
loose
walking
termed
Christian
liberty
?
This
varnishing
of
sinne
with
the
paint
of
seeming
grace
comes
from
our
corrupt
natures
,
and
is
one
way
by
which
the
flesh
intices
to
sinne
.
2.
By
perswading
thee
that
there
are
some
sinnes
,
that
there
is
no
fear
of
thy
committing
them
.
The
devil
hath
a
great
advantage
over
men
in
this
regard
.
Our
own
hearts
sometimes
tell
us
that
there
are
some
sinnes
so
foule
,
and
so
contrary
to
our
natural
temper
,
and
we
think
we
have
such
a
measure
of
grace
,
that
certainly
we
shall
never
commit
them
;
thus
it
was
with
wi●ked
Hazael
;
when
the
Prophet
told
him
what
evil
he
should
do
unto
Israel
,
that
he
should
burne
their
Cities
,
slay
their
young
men
,
dash
children
against
the
stones
,
and
rip
up
women
with
childe
:
2
Kin.
8.12,13
.
Hazael
could
not
believe
this
,
but
sayes
he
,
Mat.
26.35
.
Is
thy
servant
a
dog
that
he
should
do
this
great
thing
?
Thus
Peters
heart
deceived
him
;
Though
all
men
forsake
thee
,
(
sayes
he
)
yet
I
will
not
;
but
how
did
his
heart
deceive
him
?
even
a
godly
man
may
be
thus
cheated
by
his
own
heart
.
Men
will
not
believe
their
hearts
to
be
so
bad
as
they
are
,
and
when
the
heart
is
once
brought
to
this
to
think
that
there
are
some
sinnes
which
it
shall
never
commit
,
by
that
means
a
man
grows
secure
and
is
thereby
the
more
easier
drawn
unto
it
.
Thus
David
,
who
made
conscience
of
lesser
matters
,
for
his
conscience
smote
him
for
cutting
off
the
lap
of
Sauls
garment
,
but
he
never
thought
that
he
should
fall
into
those
grosse
and
scandalous
sinnes
of
adultery
and
murder
,
and
so
his
heart
grew
secure
and
deceived
him
.
3.
The
flesh
intices
to
sinne
,
by
promising
to
a
man
pleasure
and
delight
in
the
commission
of
sinne
;
but
conceals
the
hurt
and
mischief
which
comes
by
it
:
and
how
are
thousands
deceived
hereby
?
Every
man
is
tempted
,
when
he
is
drawn
away
of
his
own
lust
and
inticed
.
James
1.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
are
said
to
be
enticed
by
our
lusts
;
the
word
is
very
emphatical
,
being
a
Metaphor
drawn
from
fishermen
,
who
will
let
the
fish
see
the
bait
,
but
not
the
hook
;
and
as
the
fisherman
deals
with
the
fish
,
so
also
doth
the
devil
and
thy
corrupt
nature
;
they
will
shew
thee
the
pleasure
,
but
not
the
danger
of
sinne
;
the
bait
,
but
not
the
hook
;
as
the
Apostle
Peter
speaks
,
beguiling
unstable
souls
.
2
Pet
2.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
thy
own
heart
which
deceives
thee
.
As
the
devil
before
Adam
had
a
sinful
nature
,
used
this
engine
against
him
:
so
now
thy
own
heart
uses
it
against
thy self
.
If
you
will
eat
,
(
sayes
the
devil
)
you
shall
be
as
gods
knowing
good
and
evil
,
and
your
eyes
shall
be
opened
;
the
devil
hid
the
hook
,
did
not
shew
them
that
they
should
be
driven
out
of
Paradise
,
but
hid
their
danger
,
and
so
deceived
them
.
Now
thy
own
corrupt
heart
sets
upon
thee
in
the
same
method
.
The
way
of
a
wicked
man
seduces
him
,
Prov.
12.26
.
Prov.
11.18
.
saith
Solomon
.
The
wicked
worketh
a
deceitful
work
;
but
to
him
that
soweth
righteousnesse
,
shall
be
a
sure
reward
.
Pro
thesauro
carbones
.
The
work
of
the
wicked
shews
him
a
seeming
reward
,
but
it
is
only
the
godly
whose
reward
is
sure
.
4
By
perswading
to
entertain
smal
and
lesser
sins
,
promising
that
if
they
will
but
yield
to
these
,
they
shall
never
be
troubled
to
commit
greater
.
This
is
a
great
deceit
of
the
heart
,
wherein
thousands
have
been
taken
,
whereas
small
sinnes
they
are
as
an
inlet
to
greater
sins
.
A
little
thief
put
into
a
house
,
may
open
the
doores
for
greater
,
and
stronger
to
come
in
.
You
know
a
wedge
small
and
thin
in
one
part
,
makes
way
for
a
greater
;
little
sinnes
they
will
draw
us
on
to
greater
.
I
have
read
a
story
of
a
young
man
that
was
tempted
by
the
Devil
and
his
own
heart
to
three
sins
;
to
kill
his
father
,
to
lie
with
his
mother
,
and
to
be
drunk
:
the
two
former
he
would
not
do
being
abhorrent
to
nature
;
but
thought
he
,
I
will
yield
to
the
last
,
because
that
was
the
least
;
which
was
enough
,
for
being
drunk
,
he
did
in
his
drunkennesse
kill
his
father
,
and
ravished
his
own
mother
.
Take
heed
therefore
of
this
deceit
of
sin
,
thy
own
heart
will
not
prompt
thee
to
all
sin
at
first
;
but
will
labour
to
draw
thee
on
by
degrees
,
from
lesse
sins
to
greater
,
untill
thou
become
abominable
therein
;
Behold
,
Isa.
3.5
.
saith
the
Apostle
James
,
what
a
great
matter
a
little
fire
kindleth
!
Little
sins
yielded
to
,
may
be
occasions
to
bring
forth
many
great
sins
;
therefore
take
heed
you
be
not
deceived
by
the
corrupt
dictates
of
nature
.
5.
The
flesh
will
tempt
thee
to
sinne
upon
this
ground
,
because
it
is
but
a
little
one
;
it
is
but
a
small
sin
,
as
Lot
said
of
Zoar
,
Is
it
not
a
little
one
?
but
consider
that
this
is
the
meere
policy
of
sin
to
undo
thee
;
for
though
there
are
some
sins
lesse
then
others
are
in
respect
of
the
act
,
yet
all
are
alike
in
regard
of
the
object
;
there
is
no
little
God
to
sin
against
,
and
therefore
there
can
be
no
little
sin
;
sinne
must
not
be
measured
by
its
act
,
but
by
its
object
.
A
blow
given
to
an
ordinary
man
,
it
is
accompted
as
nothing
;
but
a
blow
given
to
a
great
man
,
how
hainous
is
it
?
therefore
if
thy
heart
shall
say
to
thee
that
it
is
but
a
little
sin
,
do
thou
say
,
The
God
I
sin
against
is
no
little
God
;
and
th●
merit
which
must
procure
pardon
for
this
sin
,
can
be
no
small
merit
;
and
the
hell
prepared
for
the
punishment
of
a
little
sin
,
is
no
small
torment
;
therefore
take
heed
to
thy
heart
in
this
regard
.
6.
Thy
heart
may
intice
thee
to
sin
upon
pretence
of
good
that
may
ensue
upon
thy
committing
of
it
;
and
how
many
have
been
intangled
in
this
snare
?
Hereby
were
Lots
daughters
intangled
to
lie
with
their
own
father
,
Gen.
19.32
.
upon
this
pretence
that
they
might
preserve
seed
of
their
father
;
they
saw
there
was
no
likelihood
for
a
posterity
to
come
from
their
father
,
and
so
thought
that
the
Church
of
God
would
cease
;
here
was
their
end
,
and
therefore
for
preserving
a
seed
,
they
would
venture
to
sin
.
This
is
expressely
against
the
Scripture
,
which
forbids
that
we
should
do
evil
,
Rom.
3.8
.
Job
13.7
.
that
good
may
come
thereon
;
Will
ye
talk
wickedly
for
God
,
and
deal
deceitfully
for
him
?
and
if
upon
pretence
of
good
,
we
may
commit
evil
;
by
the
same
rule
Judas
his
treason
may
be
excused
,
because
of
the
great
good
coming
by
Christs
death
.
But
let
me
tell
you
farther
,
that
if
you
sin
that
good
may
come
thereby
,
it
is
the
way
to
lose
the
good
you
aime
at
.
It
is
very
remarkable
concerning
Saul
,
being
to
pursue
the
Philistines
,
he
gave
out
a
very
cruell
and
harsh
command
;
1
Sam.
14.24
.
he
commanded
the
people
,
and
bound
them
under
an
oath
that
they
should
not
eat
a
bit
of
meat
untill
evening
,
that
he
might
be
avenged
of
his
enemies
.
Sauls
pretence
was
good
,
but
using
an
unlawful
means
,
the
people
became
feeble
and
faint
for
food
;
who
otherwise
might
have
obtained
afar
more
glorious
victory
.
When
men
therefore
shall
use
sinfull
means
for
the
obtaining
of
good
,
it
is
just
with
God
to
disappoint
them
of
the
good
they
aime
at
.
7.
And
lastly
,
thy
corrupt
heart
will
tell
thee
,
though
thou
may'st
not
boldly
act
sin
,
yet
thou
may'st
safely
venture
on
the
occasion
of
sinne
,
and
yet
be
preserved
.
Thus
Peters
heart
deceived
him
;
he
would
go
into
the
high
Priests
Hall
,
venture
upon
the
occasion
of
sin
,
thinking
that
he
should
not
be
taken
in
it
.
And
thus
the
Israelites
,
they
would
marry
strange
wives
,
and
this
was
an
occasion
whereby
at
last
they
fell
to
worship
strange
gods
;
keep
off
therefore
from
the
occasion
of
sin
.
Solomon
hath
a
good
saying
;
Can
a
man
tread
upon
fire
,
and
not
be
burned
?
his
meaning
is
,
that
a
man
cannot
keep
company
with
a
harlot
and
be
chast
;
running
upon
the
occasions
of
sinne
,
brings
to
the
acting
of
sin
:
you
will
not
venture
upon
ice
,
or
slippery
places
,
because
of
the
occasion
of
falling
;
and
if
you
desire
to
be
freed
of
the
one
,
be
not
bold
to
venter
upon
the
other
.
Vse
.
1
You
that
carry
flesh
and
blood
about
with
you
,
and
sinfull
natures
,
and
do
perceive
the
conflicts
of
the
flesh
against
the
Spirit
;
weigh
with
your selves
what
it
is
the
flesh
conflicts
with
you
for
;
it
is
no
lesse
then
for
your
immortall
soules
,
as
the
Apostle
Peter
tells
you
:
1
Peter
2.11
.
I
beseech
you
,
(
sayes
he
)
as
strangers
and
pilgrims
,
abstaine
from
fleshly
lusts
which
warre
against
the
soul
.
The
flesh
aimes
to
damne
the
soul
;
It
is
in
this
conflict
as
Cesar
said
in
the
battel
,
he
had
once
in
Africa
with
the
children
and
partakers
of
Pompey
,
that
in
other
battels
he
was
wont
to
fight
for
glory
,
but
there
and
then
he
was
faine
to
fight
for
his
life
:
remember
thy
precious
soul
lyes
at
stake
in
this
combate
;
therefore
I
beseech
you
,
take
part
with
Gods
Spirit
against
the
flesh
,
and
not
with
the
flesh
against
the
Spirit
.
Vse
.
2
When
thou
art
overtaken
with
sinne
,
blame
none
but
thy
own
heart
,
blame
neither
God
nor
the
Devil
.
1.
Not
God
,
for
he
made
man
upright
;
Eccles.
7.29
.
he
gave
a
pure
and
unspotted
soul
to
man
;
but
they
have
sought
out
many
inventions
;
therefore
blame
thy
own
self
.
James
1.13,14
Let
no
man
say
when
he
is
tempted
,
that
he
is
tempted
of
God
:
for
every
man
is
tempted
,
when
he
is
drawn
away
of
his
owne
lust
,
and
inticed
.
2.
Blame
not
the
Devil
;
it
is
naturall
to
men
,
to
take
off
the
blame
from
their
own
vicious
natures
when
they
fall
into
sin
,
and
to
lay
all
upon
the
Devill
;
but
if
you
observe
the
Scripture
,
you
shall
never
finde
that
a
godly
man
did
ever
lay
the
blame
upon
the
Devil
after
he
fell
into
sin
:
It
is
true
Adam
and
Eve
did
,
but
there
was
some
reason
for
that
,
because
they
had
no
sinful
nature
to
tempt
them
;
but
after
being
fallen
,
their
sinful
nature
did
tempt
them
,
not
the
Devil
.
It
is
said
of
David
,
that
Satan
stood
up
and
provoked
him
to
number
the
people
;
1
Chron.
21.1
.
but
David
he
doth
not
say
so
himself
,
Vers.
8.
but
sayes
he
,
I
have
sinned
greatly
,
and
I
have
done
very
foolishly
.
David
he
charges
his
own
heart
,
and
the
reason
is
,
because
the
heart
of
man
hath
a
greater
stroak
in
provoking
a
man
to
sin
,
then
the
Devil
hath
;
alas
,
what
could
the
Devil
do
,
if
we
had
not
a
sinful
inclination
within
?
The
Devil
when
he
came
to
tempt
Christ
,
he
found
no
matter
in
him
to
fasten
upon
him
,
and
therefore
he
could
not
prevaile
.
The
Prince
of
this
world
cometh
,
and
findeth
nothing
in
me
,
said
Christ
;
But
't
is
otherwise
with
us
,
temptations
meet
with
corruptions
that
do
suit
them
.
The
Devil
when
he
comes
to
thee
,
thy
heart
it
is
as
flax
among
fire
,
or
as
gunpowder
which
having
a
spark
of
fire
in
it
,
is
suddenly
blown
up
;
therefore
blame
not
the
Devil
,
but
thine
own
heart
;
neither
the
Devil
nor
the
world
could
hate
thee
,
were
it
not
for
thine
own
heart
,
which
like
a
false
Trayter
lodgeth
within
thy
breast
,
and
betrayes
the
soul
to
the
snares
and
temptations
of
the
Devil
.
Sermon
.
XIII
.
At
Lawrence
Jury
.
London
,
Decemb.
22.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Come
now
to
give
you
the
properties
of
this
enmity
,
and
of
this
conflict
;
and
there
are
nine
or
ten
qualities
of
this
enemy
,
corrupt
nature
.
1.
The
flesh
it
is
a
potent
enemy
against
the
Spirit
,
it
is
no
weak
enemy
,
but
it
's
strong
;
and
therefore
sayes
the
Apostle
,
Rom.
6.12
.
Let
not
sin
reigne
in
your
mortal
bodies
.
In
the
unregenerate
,
the
flesh
is
as
a
mighty
Monarch
,
which
rules
without
controule
,
the
flesh
,
the
power
or
a
Law
over
them
;
And
in
the
regenerate
,
sin
is
an
usurping
tyrant
,
which
gets
a
great
deal
of
the
Beleevers
soul
into
his
hands
:
Rom.
7.14
.
Paul
complaines
that
he
was
sold
under
sin
;
though
after
his
regeneration
,
he
did
not
sell
himself
to
work
wickednesse
,
yet
he
was
taken
captive
by
the
flesh
,
as
by
a
powerful
and
prevailing
adversary
,
and
as
conquerors
sell
their
prisoners
,
so
was
Paul
.
—
Divines
do
usually
compare
corrupt
nature
to
great
Goliah
,
and
grace
to
little
David
;
Goliah
had
more
strength
,
yet
David
gets
the
victory
;
though
corruption
be
potent
,
yet
grace
in
the
end
will
get
the
victory
.
The
potency
of
the
flesh
may
appear
by
these
demonstrations
.
1.
By
the
names
which
in
Scripture
are
attributed
to
corrupt
nature
,
2
Cor
10.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
is
called
a
strong
hold
;
a
man
may
easily
win
an
ordinary
dwelling
house
,
but
it
is
hard
taking
a
strong
hold
.
Rom.
7.23
.
It
is
called
a
Law
,
The
Law
of
sin
;
it
hath
that
power
over
the
soul
,
as
the
Law
hath
over
the
subjects
of
a
Kingdome
;
it
is
said
to
reigne
,
having
the
power
that
a
Prince
hath
over
his
people
.
2.
It
appeares
to
be
potent
,
by
that
mighty
power
which
must
be
set
on
work
to
suppresse
this
enemy
,
no
lesse
then
the
power
of
an
Almighty
God
,
can
suppresse
these
corrupt
motions
;
and
therefore
sayes
the
Apostle
,
The
weapons
of
our
warfare
,
are
not
carnal
;
but
mighty
through
God
,
to
the
pulling
down
of
strong
holds
.
2
Cor.
10.4
.
It
is
a
weapon
edged
with
the
power
of
a
Deity
,
which
must
pull
down
these
strong
holds
.
3.
Corrupt
nature
is
strong
,
because
it
is
set
on
by
a
powerful
spirit
,
the
Devil
;
he
provokes
thee
to
sin
,
and
that
makes
the
corruption
of
thy
heart
so
potent
.
The
Sea
will
move
of
it self
,
being
a
fleeting
body
;
but
when
a
tempestuous
storme
arises
,
then
it
rages
and
roares
:
So
is
it
with
thy
corrupt
nature
;
if
there
were
no
Devil
,
yet
thou
wouldst
be
a
Devil
to
thy self
,
and
wouldst
commit
sin
;
but
when
the
Devil
shall
set
on
this
Sea
of
thy
corrupt
nature
,
then
how
doth
it
rage
and
swell
?
He
is
that
Prince
of
the
power
of
the
Aire
,
the
spirit
that
now
worketh
in
the
children
of
disobedience
.
Ephes.
2.2
.
4.
It
argues
the
flesh
is
potent
,
because
it
often
prevailes
over
the
Spirit
.
The
Apostle
tells
you
,
that
not
only
in
wicked
men
,
but
even
in
the
regenerate
,
the
flesh
doth
many
times
carry
a
prevalence
over
the
Spirit
;
The
Law
is
spiritual
,
Rom.
7.14
.
(
sayes
he
)
but
I
am
carnal
,
sold
under
sin
.
He
speaks
of
himself
as
a
regenerate
man
;
he
doth
not
say
he
sold
himself
,
that
was
the
property
of
wicked
Ahab
;
but
it
is
meant
that
corrupt
nature
did
carry
him
away
captive
to
sinne
,
just
as
a
conquerour
carries
away
his
prisoner
.
5.
The
flesh
is
a
potent
enemy
,
because
there
is
a
greater
measure
of
the
flesh
in
regenerate
men
,
then
there
is
of
the
Spirit
;
thou
hast
more
sin
in
thee
then
grace
;
more
of
a
corrupted
nature
,
then
of
a
renewed
nature
.
In
the
best
of
Gods
children
,
there
is
more
ignorance
then
knowledge
;
more
pride
then
humility
;
and
generally
more
sin
then
obedience
;
and
this
may
be
hinted
from
the
catalogue
here
enumerated
of
the
works
of
the
flesh
,
and
of
the
fruits
of
the
Spirit
.
Gal.
5.19,20
.
There
are
seventeen
sins
as
the
fruit
of
the
flesh
,
and
but
seven
graces
as
the
fruit
of
the
Spirit
;
to
note
that
there
is
more
of
the
old
nature
in
thy
heart
,
then
of
the
new
;
more
of
the
old
leaven
,
then
of
the
new
lump
;
more
drosse
,
then
gold
;
and
this
God
suffers
in
his
children
to
keep
them
humble
,
and
in
a
continual
dependance
upon
him
;
the
spirits
of
just
men
are
never
made
perfect
till
they
come
to
heaven
,
Heb.
12.21
.
and
in
the
mean
time
it
is
the
admirable
power
of
Christ
to
keep
alive
a
sparke
of
grace
in
the
midst
of
a
sea
of
corruption
.
2.
As
the
flesh
is
a
potent
enemy
,
so
it
is
a
malicious
enemy
against
the
Spirit
;
Rom.
8.7
.
The
carnal
minde
is
enmity
against
God
,
and
its
maliciousnesse
against
the
Spirit
appeares
two
wayes
.
1.
It
suffers
no
good
to
be
left
in
it
:
I
know
in
me
(
that
is
,
in
my
flesh
)
dwells
no
good
thing
,
saith
the
Apostle
;
Rom.
7.18
.
Ca●o
à
carendo
.
though
there
may
be
good
in
the
man
,
yet
there
is
no
good
in
the
flesh
,
that
is
,
in
his
sinful
nature
.
2.
It
is
content
with
nothing
,
but
with
the
death
of
the
creature
in
whom
it
is
,
and
this
is
a
very
pernicious
enemie
;
it
not
only
kills
the
Spirits
motions
,
but
is
malicious
against
the
man
;
Rom.
7.11
.
Chap.
8,13
.
and
therefore
sayes
the
Apostle
Paul
,
Sin
taking
occasion
by
the
Commandment
deceived
me
,
and
by
it
sl●w
me
;
And
again
,
If
ye
live
after
the
flesh
,
ye
shall
die
;
nothing
lesse
then
death
,
and
eternal
damnation
of
the
soul
will
content
it
,
this
argues
the
maliciousnesse
of
the
flesh
●o
be
great
indeed
.
3.
Corrupt
nature
it
is
an
universal
enemy
against
the
Spirit
;
and
its
universality
appeares
in
three
regards
.
1.
The
flesh
it
is
seated
in
the
whole
man
,
in
all
the
parts
of
thy
body
,
and
in
all
the
powers
of
thy
soul
.
The
flesh
is
in
the
soul
,
just
as
the
soul
is
in
the
body
;
And
Philosophers
say
,
that
the
soul
is
in
the
body
,
the
whole
soul
is
in
the
whole
body
,
Anima
est
tota
●n
toto
corp●re
&
tota
in
qualibet
parte
.
and
the
whole
soul
in
every
part
of
the
body
:
just
so
is
corruption
and
sin
in
thy
soul
,
the
whole
corruption
of
nature
is
in
the
whole
soul
,
and
in
every
part
of
it
;
in
thy
body
,
eyes
,
eares
,
hands
,
in
all
the
parts
of
it
;
not
only
in
the
concupiscible
and
irrascible
part
,
but
also
in
the
more
noble
parts
,
as
in
the
will
,
understanding
,
reason
;
it
is
universal
in
every
part
of
man
.
2.
It
containes
in
it
virtually
all
sin
.
Nothing
doth
virtually
containe
all
evil
,
but
corrupt
nature
.
As
we
may
say
of
the
first
man
,
Primus
homo
fuit
omnis
homo
.
Rom.
7.8
.
Primum
peccatum
fwt
omne
peccatum
.
that
he
was
every
man
;
So
we
may
say
of
sin
,
the
first
sinne
had
every
sin
,
that
is
,
every
sin
virtually
.
Sinne
taking
occasion
by
the
Commandment
,
wrought
in
me
(
saies
the
Apostle
)
all
manner
of
concupiscence
.
Corrupt
nature
,
it
is
an
inclination
to
all
actual
evil
in
the
world
:
I
may
illustrate
this
by
an
egge
.
An
egge
hath
in
it
potentially
and
seminally
all
the
parts
of
the
bird
,
only
it
wants
the
warmth
of
the
hen
to
hatch
and
produce
it
:
So
our
corrupt
flesh
hath
in
it
all
sin
,
the
seed
and
spawne
of
all
sin
,
and
as
the
hen
produceth
the
chicken
,
so
doth
the
devil
hatch
sin
.
3.
It
opposes
all
the
graces
of
Gods
Spirit
;
other
sins
,
take
what
sin
you
will
,
it
opposes
but
the
contrary
grace
;
particular
sins
do
carry
but
a
particular
opposition
;
as
for
instance
,
the
sin
of
pride
,
opposes
humility
;
lust
opposeth
charity
;
drunkennesse
,
sobriety
;
in
justice
opposes
righteousnesse
;
wrath
opposes
meeknesse
;
hatred
opposes
love
;
and
so
of
all
other
sins
,
they
carry
but
a
particular
opposition
to
particular
graces
;
but
thy
flesh
,
it
carries
an
universal
opposition
to
all
grace
.
4.
The
flesh
it
is
an
insatiable
enemy
;
insatiable
in
two
regards
.
1.
In
regard
of
sin
;
because
if
we
yield
to
the
motions
of
sinne
to
day
,
corrupt
nature
will
not
be
satisfied
:
if
thou
yieldest
to
sin
to
day
,
thou
must
to
morrow
,
yea
all
thy
dayes
.
Prov.
30.16
.
Corrupt
nature
is
like
those
four
things
which
Solomon
speaks
of
,
which
are
never
satisfied
;
and
as
he
elsewhere
speaks
,
Hell
and
destruction
are
never
full
,
so
the
eyes
of
man
are
never
satisfied
;
Prov.
27.20
.
that
is
,
corrupt
nature
in
the
eye
,
sinful
concupiscence
in
the
heart
,
causes
an
adulterous
eye
never
to
be
satisfied
.
2.
In
regard
of
punishment
as
well
as
sin
.
Suppose
sin
doth
bring
diseases
upon
thy
body
,
or
poverty
on
thy
estate
,
yet
thou
wilt
not
leave
it
;
it
aimes
at
no
lesse
then
the
damnation
of
thy
soul
.
5.
Corrupt
nature
,
it
is
an
indefatigable
enemy
against
the
Spirit
.
Suppose
the
flesh
to
have
all
the
foregoing
properties
;
yet
wanting
this
,
there
would
be
hope
that
it
would
be
tyred
,
and
wearied
out
at
last
;
but
this
is
the
nature
of
corruption
,
it
is
unweariedly
an
enemy
against
the
Spirit
.
Things
that
act
naturally
,
act
unweariedly
;
the
fire
is
never
weary
of
burning
,
nor
the
water
of
ebbing
and
flowing
,
because
it
is
natural
to
those
creatures
;
the
Sun
is
never
weary
of
going
its
course
,
because
its
motion
is
natural
;
sin
it
is
a
thing
natural
to
thee
,
thou
wast
borne
in
in
it
,
and
bred
up
in
it
,
and
therefore
it
acts
unweariedly
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
war
between
the
flesh
and
Spirit
,
is
a
truceless
war
.
6.
Corrupt
nature
it
is
an
inward
enemy
;
it
dwells
not
only
with
us
,
but
in
us
;
and
therefore
sayes
Paul
,
It
is
not
I
,
but
sin
that
dwelleth
in
me
.
Rom.
7.20
.
An
enemy
without
to
assault
a
City
,
cannot
do
much
hurt
,
if
the
walls
be
strong
and
well
mann'd
;
but
if
there
be
traytors
within
,
as
well
as
assailants
without
,
it
will
indanger
that
City
:
Remember
thou
hast
not
only
the
Devil
without
,
but
corrupt
nature
within
,
a
sin
within
which
ever
seeks
to
betray
thee
.
A
little
thief
once
gotten
in
there
is
more
danger
of
him
,
then
of
all
the
robbers
without
.
Corrupt
nature
is
this
little
thief
,
which
alwayes
will
seek
to
betray
thee
to
the
Devil
.
7.
This
corruption
of
nature
it
is
a
continual
enemy
against
the
Spirit
.
There
is
nothing
which
acts
continually
,
but
corrupt
nature
;
the
eye
is
not
alwayes
seeing
;
the
Sea
not
alwayes
flowing
;
the
Sun
not
alwayes
shining
,
but
corrupt
nature
it
is
alwayes
working
;
the
Spirit
cannot
send
forth
a
good
motion
,
but
the
flesh
labours
to
send
it
back
again
,
and
to
quen●h
it
.
The
Devil
is
not
always
tempting
,
nor
the
world
alwayes
vexing
,
but
the
flesh
is
alwayes
resisting
the
Spirit
.
8.
The
flesh
it
is
a
politick
enemy
against
the
Spirit
;
it
works
more
by
flattery
,
James
1.14
.
then
by
force
;
Every
man
is
tempted
when
he
is
drawn
away
of
his
own
lust
,
and
enticed
.
It
is
a
Metaphor
taken
from
fisher-men
,
which
shew
the
baite
,
but
hide
the
hook
;
it
works
slyly
and
subtilly
.
9.
It
is
an
outragious
enemy
against
the
Spirit
.
The
Apostle
exhorting
the
Thessalonians
to
holinesse
,
and
sanctification
,
1
Thes.
4.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
bids
them
not
to
walk
in
the
lust
of
concupiscence
,
as
the
Gentiles
which
knew
not
God
.
Not
in
the
passion
of
concupiscence
,
as
the
original
hath
it
;
corrupt
nature
it
is
inveterate
against
a
man
,
and
therefore
it
is
called
a
burning
in
lust
;
Rom.
1.27
.
and
what
is
more
fierce
and
outragious
then
fire
burning
?
Corrupt
nature
,
it
puts
the
soul
on
fire
;
so
also
it
is
compared
to
a
horse
rushing
into
the
battell
.
It
is
called
a
drawing
of
sin
with
cart-ropes
,
to
note
the
eagernesse
of
a
sinner
,
it
is
fierce
,
out
ragious
and
violent
.
10.
It
is
an
equal
enemy
in
all
men
;
it
is
not
in
one
man
more
,
and
in
another
lesse
;
but
in
all
alike
,
all
are
equally
tainted
with
it
,
and
there
is
this
reason
for
it
,
because
all
men
are
equally
alike
in
Adam
,
otherwise
some
men
should
be
more
in
Adams
sin
then
others
,
which
is
impossible
.
We
are
all
sons
of
Adam
,
and
therefore
are
all
equally
polluted
;
yet
this
is
true
,
that
actuall
corruption
is
more
drawn
out
in
some
men
then
in
others
;
some
are
more
profane
,
some
more
incontinent
,
some
more
passionate
then
others
;
because
in
some
there
are
strong
natural
inclinations
,
and
more
prevalent
corruptions
then
in
others
to
some
sins
,
yet
no
man
is
more
corrupted
in
his
nature
then
another
;
and
therefore
thou
which
art
regenerate
,
thou
hast
as
much
cause
to
bewaile
a
corrupt
and
sinful
nature
,
as
any
Devil
in
hell
hath
.
And
these
are
the
properties
of
this
enemy
which
wars
against
the
soul
.
Vse
1
Let
the
consideration
of
this
stirre
you
up
to
thankfulnesse
,
that
notwithstanding
corrupting
nature
hath
all
these
properties
;
to
wit
,
that
it
is
so
powerfull
,
so
malicious
,
so
universal
,
unsatiable
,
indefatigable
,
inward
,
subtile
,
and
outragious
an
enemy
;
yet
that
it
could
not
hinder
converting
grace
;
blesse
God
that
converting
grace
hath
conquered
this
enemy
,
and
notwithstanding
all
its
potency
,
malice
,
and
subtilty
,
yet
hath
brought
it
into
subjection
.
2.
Blesse
God
for
establishing
grace
.
This
is
one
of
the
wonders
of
the
world
that
a
childe
of
God
should
have
so
much
corruption
in
him
,
and
that
that
corruption
should
not
destroy
grace
:
the
wonder
appeares
in
this
,
Adam
who
had
no
sinful
nature
,
seeing
only
he
was
a
mutable
creature
,
left
to
the
liberty
of
his
own
will
;
yet
being
tempted
by
the
Devil
,
fell
.
And
the
Angels
in
heaven
,
who
neither
had
an
evil
nature
within
,
nor
a
tempting
Devil
without
;
yet
they
fell
also
.
But
thou
who
hast
both
,
a
tempting
Devil
without
,
and
a
corrupt
nature
within
,
yet
thou
shalt
not
fall
:
Oh
blesse
the
Lord
for
this
.
It
comes
from
this
,
thy
being
interessed
in
an
unchangeable
Covenant
;
because
thou
art
chosen
by
an
unchangeable
decree
,
and
kept
by
an
unchangeable
God
;
therefore
being
once
in
the
Covenant
of
Grace
,
thon
art
alwayes
kept
therein
;
Jude
vers.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Pet.
1.5
.
blesse
God
for
this
unchangeable
grace
of
his
towards
thy
poor
soul
,
whereby
thou
art
kept
unto
salvation
,
whereby
the
people
of
God
are
kept
from
falling
.
Vse
2
Let
this
also
stirre
you
up
to
watchfulnesse
against
the
motions
of
sin
in
your
corrupt
natures
.
If
the
flesh
hath
all
these
properties
,
have
you
not
cause
to
keep
watch
and
ward
in
your
own
hearts
?
There
is
this
reason
why
thou
should'st
be
watchful
,
because
thy
corrupt
nature
hath
a
manifold
advantage
against
grace
.
1.
It
hath
been
longer
in
thee
,
then
grace
hath
been
:
Therefore
in
the
first
place
it
is
said
,
The
flesh
lusteth
against
the
Spirit
,
which
is
a
great
advantage
.
As
we
may
observe
in
military
affaires
,
when
a
pitcht
battel
hath
been
fought
,
that
Army
which
first
takes
the
field
,
will
be
sure
to
chuse
ground
for
their
own
advantage
.
Thy
corrupt
nature
which
warres
with
the
Spirit
,
it
was
first
in
the
field
,
and
so
hath
got
wind
and
ground
;
thou
waft
borne
a
sinner
,
with
an
evil
nature
,
but
not
with
a
divine
nature
;
therefore
here
in
the
Text
the
flesh
begins
the
conflict
,
watch
therefore
against
the
flesh
,
having
this
advantage
against
you
.
2.
The
flesh
hath
not
only
the
advantage
of
time
,
but
of
number
;
there
is
more
of
flesh
in
thee
,
then
there
is
of
the
Spirit
;
more
kindes
of
sin
,
then
of
grace
;
there
are
more
weeds
then
flowers
in
the
best
garden
;
more
corruptions
then
graces
in
the
best
soul
.
I
may
appeal
to
your
experience
,
whether
ever
you
have
acted
so
many
graces
,
as
sins
;
in
the
Chapter
wherein
my
Text
is
,
there
are
seventeen
sins
mentioned
in
the
catalogue
,
but
there
are
but
seven
graces
,
to
shew
that
the
flesh
is
more
in
us
then
the
Spirit
;
there
are
swarmes
of
lusts
and
vain
thoughts
,
but
alas
,
how
few
good
thoughts
and
holy
motions
of
the
Spirit
of
God
are
there
in
the
best
?
3.
In
regard
of
constitution
the
flesh
hath
a
great
advantage
;
corruption
is
more
suitable
to
thy
nature
then
grace
;
grace
it
is
above
nature
,
but
sin
it
is
in
nature
,
and
with
nature
;
the
way
of
grace
is
all
up
the
hill
,
the
way
to
heaven
is
against
both
wind
and
tyde
;
so
is
not
corruption
,
for
that
is
favoured
by
both
;
therefore
watch
your
hearts
upon
this
consideration
.
Vse
3
Break
out
in
the
praise
of
God
,
that
being
corrupt
nature
hath
so
many
evil
properties
,
yet
that
thou
hast
no
more
evil
practices
.
It
is
a
mercy
that
from
such
a
mischievous
root
,
there
should
come
no
more
poysonful
fruit
,
if
God
should
let
alone
the
Devil
and
thy
own
heart
,
and
leave
thee
to
thy
own
inclinations
,
there
would
be
no
sin
committed
by
any
man
which
thou
also
wouldst
not
commit
,
thou
wouldst
be
an
incarnate
devil
;
blesse
God
therefore
that
thy
practices
do
not
carry
correspondence
with
thy
disposition
,
and
that
thy
life
is
not
as
bad
as
thy
heart
.
2.
Blesse
God
for
other
men
.
It
is
a
wonder
that
wicked
men
having
no
new
nature
to
oppose
the
old
nature
,
that
they
do
no
more
evil
in
the
world
,
it
is
God
which
layes
a
curbe
upon
,
and
restraines
their
wicked
natures
.
If
God
did
not
restraine
the
wickednesse
of
the
wicked
,
the
world
had
long
ago
been
overwhelmed
in
confusion
through
the
exorbitancy
of
their
wicked
practices
.
Vse
.
4
If
it
be
so
that
corrupt
nature
hath
all
these
properties
,
then
be
humbled
in
the
sense
of
thy
corrupt
nature
;
notwithstanding
thou
may'st
be
endowed
with
many
excellent
gifts
and
graces
,
yet
be
humbled
on
this
ground
,
that
though
thou
hast
a
divine
nature
,
yet
thou
hast
also
a
corrupt
nature
which
is
alwayes
opposing
it
.
As
it
is
with
the
Peacock
,
though
it
hath
the
finest
feathers
of
any
bird
on
earth
,
yet
it
hath
foule
feet
;
and
as
the
Swan
,
though
it
is
of
the
whitest
colour
,
yet
it
hath
a
black
skin
and
black
feet
:
So
thou
who
art
white
,
or
innocent
in
thy
life
,
yet
remember
thou
hast
a
black
skin
and
foule
feet
,
sinful
affections
and
vicious
motions
which
arise
from
a
corrupted
nature
.
There
are
these
considerations
to
provoke
us
to
remember
,
and
to
be
watchful
against
corrupt
nature
in
us
.
1.
It
is
a
sad
consideration
to
provoke
us
to
humility
and
watchfulness
,
that
thou
hast
as
much
evil
in
thy
heart
as
the
worst
man
living
upon
earth
.
2.
It
is
ancient
in
us
,
it
was
in
us
before
we
were
borne
;
before
thou
waft
in
the
world
,
sin
was
in
thy
nature
,
for
assoon
as
ever
thou
hadst
life
,
thou
hadst
sin
.
3.
This
corruption
of
nature
,
it
will
be
continually
with
us
while
we
live
in
the
world
;
Our
bodies
are
compared
to
earthen
vessels
,
and
the
Scripture
tells
you
that
the
leprosie
of
a
vessel
of
earth
;
if
any
unclean
thing
were
put
into
it
,
all
the
washing
and
scouring
that
could
be
,
should
not
make
it
clean
.
Levit.
11.35
Chap.
15.12
.
but
it
must
be
broken
;
so
it
is
with
thee
,
the
vessel
of
thy
body
must
be
broken
,
before
thy
corruption
can
be
done
away
.
4.
This
corruption
,
it
is
that
which
doth
easily
beset
thee
.
Motions
of
sin
in
thy
nature
,
they
are
like
sparkes
of
fire
in
a
heap
of
flax
,
Heb.
12.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
they
easily
take
with
thy
nature
,
and
put
thee
upon
the
acting
of
evil
;
and
therefore
from
hence
be
perswaded
to
a
strict
and
diligent
watchfulnesse
over
thy
own
heart
.
Sermon
.
XIV
.
At
Lawrence
Jury
,
London
,
Decemb.
24.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Proceed
now
to
a
fourth
Quere
,
and
that
is
why
,
or
for
what
reason
is
it
that
in
regenerate
men
God
should
suffer
corrupt
nature
thus
to
war
with
the
Spirit
?
Why
doth
not
God
deal
with
us
in
our
regeneration
,
as
he
did
in
creation
,
make
us
perfect
?
This
is
a
question
worth
discussing
;
God
loves
no
sinne
,
and
yet
he
suffers
all
the
sinnes
that
are
,
and
this
Masse
of
sinne
,
this
one
sinne
,
which
vertually
is
every
sinne
.
For
answer
hereto
I
shall
lay
down
five
Reasons
.
First
,
Corruption
of
nature
is
left
remaining
,
even
in
regenerate
men
to
humble
them
;
even
as
it
was
with
the
Israelites
in
the
wildernesse
when
they
were
stung
with
fiery
Serpents
and
Scorpions
,
Deut.
8.15,16
it
was
to
humble
them
.
So
we
whil'st
we
are
in
the
wildernesse
of
this
world
,
have
a
corrupt
nature
alwayes
cleaving
to
us
,
wherewith
we
are
stung
,
and
this
fiery
Serpent
of
sinne
should
humble
us
before
the
Lord
.
God
hath
so
ordered
it
in
nature
,
that
creatures
of
the
greatest
excellency
should
have
some
manifest
deformity
:
if
we
look
either
among
birds
,
or
beasts
.
Among
birds
,
the
Peacock
a
bird
of
the
finest
feathers
,
yet
it
hath
the
foulest
feet
;
the
Swan
a
bird
of
the
whitest
feathers
,
yet
of
the
blackest
skin
;
The
Eagle
a
bird
of
the
quickest
sight
,
and
of
the
highest
flight
,
yet
the
most
ravenous
among
birds
.
Among
beasts
,
the
Lion
,
the
most
goodliest
of
all
beasts
,
yet
the
most
fierce
and
cruel
:
The
Fox
it
is
most
subtile
,
yet
is
a
creature
of
the
foulest
smell
:
Thus
God
hath
ordained
even
in
nature
,
and
thus
it
is
with
his
own
people
in
respect
of
grace
,
though
they
may
have
many
excellent
endowments
,
and
gifts
,
yet
he
leaves
this
corruption
in
them
to
humble
them
.
James
4.8,10
.
That
of
the
Apostle
James
is
observable
,
Chap.
4.
having
spoken
in
the
eight
Verse
of
corrupt
nature
,
in
the
next
Verse
but
one
,
he
exhorts
men
to
be
humbled
;
to
note
that
the
consideration
of
a
corrupt
heart
,
should
be
an
incitement
to
humiliation
.
It
was
a
saying
of
Master
Fax
,
that
his
graces
hurt
him
more
then
his
sinnes
,
which
riddle
he
expounded
thus
;
that
many
times
he
was
proud
of
his
gifts
and
graces
,
but
humbled
by
reason
of
sinne
.
The
Apostle
Paul
after
he
had
those
extraordinary
Revelations
,
There
was
given
him
a
thorne
in
the
flesh
,
the
messenger
of
Satan
to
buffet
him
,
lest
he
should
be
exalted
above
measure
.
2
Cor.
12.7
.
It
is
true
,
this
Text
is
variously
expounded
.
Some
expounding
this
thorne
in
the
flesh
to
be
the
sinne
of
lust
and
incontinency
:
But
this
cannot
be
,
because
he
affirmes
of
himselfe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Morbus
acutus
.
that
he
had
the
gift
of
continency
.
Others
say
that
it
was
a
bodily
disease
,
and
that
it
was
the
Sciatica
or
Gowt
,
or
some
exquisite
paine
in
his
body
:
but
the
current
of
Interpreters
vary
from
all
these
,
expounding
it
to
be
corrupt
nature
;
and
the
thorne
in
the
flesh
to
be
some
sharp
temptation
and
motion
to
sin
,
which
did
arise
from
the
corruption
of
his
nature
,
and
the
remainders
of
lust
.
But
then
it
will
be
objected
,
how
can
corrupt
nature
be
called
the
messenger
of
Satan
!
To
this
Divines
answer
,
that
it
is
called
so
,
not
as
if
it
were
a
temptation
from
the
devil
;
but
it
is
called
so
,
because
the
devil
is
an
instrument
to
set
on
our
sinful
nature
to
sin
;
this
thorn
in
the
flesh
was
left
in
Paul
to
humble
him
;
and
this
is
the
true
and
proper
reason
why
God
will
not
have
regeneration
to
be
as
perfect
as
Creation
,
because
he
would
keep
us
humble
.
So
it
is
,
that
humility
the
best
of
graces
,
comes
from
the
worst
root
,
our
sin
;
and
pride
the
worst
of
sins
,
comes
from
the
best
root
,
our
graces
.
How
wise
,
and
how
good
is
God
,
that
by
this
thorn
in
the
flesh
he
doth
prick
,
&
thereby
let
out
the
impostumation
of
pride
out
of
our
hearts
!
2.
To
make
the
regenerate
put
a
difference
between
earth
and
heaven
,
between
being
in
a
course
of
pilgrimage
,
and
in
their
fathers
house
.
Heb.
12.22
.
In
heaven
the
spirits
of
just
men
are
made
perfect
,
but
they
are
not
so
on
earth
,
if
the
spirit
were
made
perfect
,
we
should
have
all
spirit
and
no
flesh
.
In
the
wildernesse
there
were
scorpions
and
fiery
serpents
,
but
in
Canaan
there
were
none
;
this
world
is
a
wildernesse
,
and
whilest
we
live
here
,
the
fiery
serpents
of
sin
will
sting
us
,
but
when
we
come
to
heaven
we
shall
be
above
sin
.
Corruption
now
dwells
in
the
soul
,
as
the
body
in
a
house
;
and
so
long
as
the
soul
dwells
in
the
body
,
sin
will
dwell
there
in
the
soul
;
but
when
we
come
to
heaven
,
then
corruption
shall
put
on
incorruption
.
And
we
shall
be
freed
not
onely
from
the
natural
corruption
of
the
body
,
but
also
from
the
moral
corruption
of
the
soul
by
sin
.
3.
Which
is
the
chief
reason
of
all
;
God
suffers
it
,
that
so
you
may
the
more
prize
a
Mediator
;
if
you
had
no
sinne
you
would
prize
God
only
as
a
Creator
,
and
not
Christ
as
a
Mediator
.
Sin
makes
you
to
prize
a
Saviour
;
thus
it
was
with
Paul
,
O
wretched
man
that
I
am
who
shall
deliver
me
from
the
body
of
this
death
?
I
thank
God
through
Jesus
Christ
our
Lord
;
Rom.
7.24
.
as
if
he
should
say
,
if
I
had
been
perfect
,
I
should
have
thanked
God
as
a
Creator
,
as
Adam
in
Paradise
;
but
now
having
a
sinful
nature
,
it
makes
me
to
prize
Christ
as
a
Mediator
delivering
me
from
sin
.
I
may
exemplify
this
by
an
Elephant
,
which
(
as
some
say
)
if
it
once
falls
to
the
earth
cannot
rise
again
,
and
therefore
Naturalists
say
,
that
the
Elephant
doth
not
lie
down
to
sleep
,
but
doth
sleep
leaning
to
a
tree
;
now
the
story
is
this
,
An
Elephant
being
fallen
to
the
earth
,
and
a
man
having
helped
him
to
rise
,
the
Elephant
(
like
Andronicus
his
grateful
Lion
)
followed
his
Benefactor
whereever
he
went
;
so
it
is
with
us
,
we
were
fallen
,
and
no
help
but
Christs
could
raise
us
up
,
how
should
we
then
be
lift
up
with
humble
thankfulnesse
to
God
,
who
hath
therefore
suffered
us
to
fall
,
that
we
might
thereby
learn
to
prize
the
help
we
have
and
hope
to
have
by
Jesus
Christ
?
4.
God
suffers
corruption
in
nature
to
try
his
people
,
which
side
they
will
take
in
this
conflict
;
here
are
two
Camps
pitcht
,
army
against
army
,
and
the
Lord
leaves
the
flesh
in
thee
to
try
which
side
thou
wilt
take
;
wilt
thou
cleave
to
the
strongest
side
?
wilt
thou
worship
the
rising
Sun
?
why
,
then
thou
wilt
side
with
the
flesh
,
for
many
times
and
for
the
present
that
conquers
;
though
indeed
the
final
issue
,
and
conquest
will
be
on
the
Spirits
side
.
Now
will
you
war
against
the
flesh
,
and
side
with
the
Spirit
in
opposing
the
motions
of
sin
;
hereby
will
the
Lord
make
a
trial
of
you
.
Deut.
8.2
.
The
Canaanites
and
Jebusites
were
left
in
the
land
on
purpose
to
try
whether
the
Israelites
would
cleave
unto
the
true
worship
of
God
:
so
God
suffers
corruption
to
bein
us
,
to
try
the
truth
of
our
grace
.
5.
The
Lord
suffers
motions
to
sin
to
be
in
the
hearts
of
his
own
people
,
that
so
he
might
make
use
of
the
motions
of
sin
,
to
keep
men
from
the
acting
of
sin
,
and
this
is
a
mysterious
consideration
.
God
so
disposes
of
it
,
that
those
sins
which
we
most
are
frequently
tempted
unto
,
we
shall
be
most
watchful
against
:
A
man
that
is
suddenly
tempted
may
yield
;
but
a
man
often
haunted
with
motions
to
sin
,
God
in
his
wisdome
makes
use
of
these
motions
to
prevent
the
action
.
Had
David
been
often
haunted
with
motions
to
those
great
and
abominable
sins
of
adultery
and
murder
,
he
might
happily
had
time
to
have
bethought
himselfe
,
and
so
prevented
the
acting
of
them
;
and
the
like
of
Peters
denial
of
Christ
,
but
both
these
servants
of
God
were
suddenly
surprized
:
And
these
are
the
reasons
why
God
leaves
regeneration
so
imperfect
.
The
next
Quere
is
,
to
shew
what
rules
you
should
follow
,
that
so
the
motions
of
the
flesh
exciting
to
sin
,
may
not
prevaile
against
the
Spirit
?
1
If
you
would
not
have
the
flesh
in
its
sinful
motions
prevaile
over
you
,
then
resist
them
whilest
they
are
but
bare
motions
,
before
they
break
forth
into
actions
;
Crush
the
Cockatrice
in
the
egge
,
tread
out
sin
which
is
the
fire
of
Hell
while
it
is
in
the
spark
,
the
suggestion
and
motion
.
As
we
say
,
It
is
easier
to
keep
out
an
enemy
,
then
to
beat
him
out
being
once
gotten
in
;
so
it
is
easier
to
keep
out
sin
,
then
to
beat
out
sin
;
sin
in
the
motion
it
is
like
an
enemy
in
the
suburbs
,
not
got
into
the
city
;
and
if
thou
wouldst
not
yeeld
to
these
motions
,
resist
them
whilest
they
are
so
,
quench
them
while
they
are
motions
.
A
disease
if
it
be
taken
in
time
,
Principiis
obsta
,
serò
me●icina
paratur
,
Cùm
mala
per
longas
invaluêre
moras
.
before
the
humours
be
gathered
together
,
may
easily
be
cured
.
Do
to
thy
sins
as
Pharaoh
gave
command
should
be
done
to
the
Israelites
children
;
he
would
not
stay
till
the
children
were
grown
up
to
yeares
;
but
commanded
the
Midwives
to
kill
them
assoon
as
they
were
born
;
this
was
a
cruel
act
in
him
,
but
thus
do
thou
to
thy
sins
,
and
it
will
be
a
merciful
act
in
thee
to
thy
soul
,
what
Pharaoh
did
most
cruelly
,
do
thou
do
prudently
against
thy
sins
;
kill
them
when
they
are
in
the
birth
,
and
there
are
three
cogent
reasons
why
you
should
take
this
course
.
1.
Because
if
you
resist
motions
whilest
they
are
motions
,
you
shall
be
sure
not
to
find
the
devils
suggestions
to
joyn
against
you
with
the
fleshes
motions
;
take
but
this
experiment
,
if
thou
hast
a
motion
in
thy
nature
to
sin
,
and
doest
act
that
motion
,
the
devil
will
then
joyn
with
thy
corruption
to
make
thee
act
that
sin
again
.
The
devil
he
knowes
not
the
motions
to
sin
that
are
in
thy
heart
,
but
as
thou
actest
such
motions
;
as
suppose
thou
art
tempted
to
lust
,
and
thou
yeeldest
to
it
,
hereby
the
devil
knowes
what
motion
there
was
in
thy
heart
,
and
thy
love
to
that
sin
,
and
so
will
be
ready
to
tempt
thee
to
the
committing
of
that
sin
again
;
therefore
resist
motions
while
they
are
so
,
and
by
this
meanes
you
will
hinder
the
devil
,
that
he
shall
not
joyn
his
suggestions
to
the
sinful
motions
of
your
own
hearts
.
2.
If
you
do
not
resist
motions
while
they
are
motions
,
there
will
be
a
more
eager
,
vehement
pronenesse
to
sin
in
your
natures
then
was
before
;
acting
of
sin
is
not
the
way
to
cease
and
quell
a
sinful
motion
,
but
to
increase
it
;
it
is
as
it
were
a
cas●ing
oile
into
the
fire
to
make
it
burn
the
more
:
the
way
therefore
to
quell
sinful
motions
,
is
to
withstand
whilest
they
are
so
.
In
Philosophy
we
say
,
that
acts
do
strengthen
habits
;
Habitus
acquiritur
actibus
,
actus
confirmant
habitum
.
if
a
man
hath
a
habit
of
any
grace
,
acting
of
that
grace
,
makes
the
habit
more
strong
;
thus
it
is
in
sin
,
acting
of
sin
begets
a
greater
pronenesse
thereunto
,
and
therefore
it
behoves
you
to
keep
under
sins
motions
,
lest
they
lead
you
farther
to
sinful
actions
.
For
sinful
suggestions
when
they
meet
with
our
sinful
inclinations
,
the
inclination
begets
consent
;
consent
,
acting
;
acting
,
continuance
of
act
;
then
delight
;
then
security
;
and
then
scornful
contempt
of
all
reproof
,
and
means
of
amendment
.
If
you
keep
not
under
sin
in
its
motion
,
it
will
be
more
difficult
for
thee
to
suppresse
corruption
;
if
a
house
be
on
fire
,
and
you
can
keep
the
fire
within
,
there
is
no
danger
of
a
great
conflagration
;
but
if
it
break
out
into
the
aire
,
and
the
winde
take
hold
on
it
,
then
it
will
burn
exceedingly
:
thus
it
will
be
with
thee
in
regard
of
thy
sin
,
if
thou
keepest
it
not
under
in
the
motion
,
it
will
be
hard
for
thee
to
suppresse
it
afterwards
.
We
take
physick
by
way
of
prevention
;
health
of
body
and
soul
too
is
more
easily
preserved
then
restored
.
A
sore
neglected
growes
a
gangrene
,
one
part
being
infected
after
another
,
till
there
be
no
soundnesse
in
the
flesh
.
2.
Keep
off
from
all
external
occasions
of
that
sin
which
thou
hast
a
motion
to
commit
,
whatever
thy
sin
be
;
suppose
it
be
pride
,
wear
not
that
apparel
which
may
minister
an
occasion
of
pride
;
suppose
drunkennesse
,
keep
from
bad
company
;
if
it
be
uncleannesse
,
Prov.
5.8
.
keep
off
from
the
dore
of
the
harlot
;
carefully
avoid
occasions
of
sin
.
This
is
very
imitable
in
Joseph
;
Gen
39.10
.
it
is
said
that
as
his
Mistresse
spake
to
him
day
by
day
,
that
he
hearkened
not
unto
her
,
to
lie
by
her
,
or
to
be
with
her
;
he
kept
out
of
her
company
as
much
as
might
be
.
And
this
is
the
counsel
and
command
of
the
Lord
,
Keep
thee
far
from
a
false
matter
;
Exod.
23.7
.
the
occasions
of
sin
are
as
it
were
the
awakening
of
corrupt
nature
;
what
else
should
be
the
reason
that
a
man
not
thinking
of
sin
when
he
hath
an
occasion
,
hath
a
motion
to
commit
it
;
therefore
be
not
ventrous
to
run
upon
occasions
of
sin
;
and
whensoever
thou
art
moved
to
any
sin
,
keep
off
from
the
external
occasion
thereof
.
A
Divine
sets
out
men
ventring
upon
occasions
of
sin
to
be
like
those
who
pray
to
God
they
may
not
be
burned
,
and
yet
will
thrust
their
fingers
into
the
fire
;
thou
which
prayest
against
sins
motions
,
have
a
care
also
to
keep
from
sinnes
occasions
.
2
Thess.
5.27
.
Gods
children
are
bound
to
abstain
from
all
appearance
of
evil
,
1
Thess.
5.17
.
and
to
hate
the
garment
spotted
with
the
flesh
,
Jude
25.
Jude
25.
The
Nazarite
was
not
only
to
abstain
from
wine
,
but
also
from
touching
the
very
husk
of
the
grape
,
Numb.
6.3,4
.
Numb.
6
3,4
.
3.
Labour
to
unarm
the
flesh
.
As
the
godly
have
armour
,
and
the
peeces
thereof
are
registred
in
the
6
Chap.
to
the
Ephes.
So
the
flesh
hath
armour
to
fortify
it self
;
it
is
armed
with
power
,
labour
to
conquer
it
;
with
malice
,
with
an
insatiable
desire
of
thy
ruine
,
with
manifold
solicitations
to
sin
.
Now
labour
to
disarm
it
,
of
all
its
pretences
,
of
all
its
policies
.
You
must
do
with
sinne
in
this
case
as
the
Philistines
with
the
Israelites
,
they
fearing
that
the
Israelites
would
wage
warre
against
them
,
used
this
stratagem
;
they
would
suffer
no
iron
weapon
to
be
found
among
them
,
nor
no
Smith
in
Israel
to
make
these
weapons
.
Do
you
as
the
Philistines
did
,
unarm
sin
,
take
away
any
occasion
which
corrupt
nature
may
have
to
act
transgression
in
you
;
you
must
do
as
the
Rechabites
did
,
they
were
commanded
not
to
drink
wine
,
and
they
would
not
yeeld
to
any
temptation
or
solicitation
to
break
that
Commandment
;
disarm
sinne
by
taking
away
its
occasions
.
4.
Do
not
so
much
dispute
with
evil
motions
,
as
resist
them
.
It
is
the
folly
of
many
that
they
will
dispute
with
sins
temptations
;
whereas
there
is
no
man
that
hath
ever
consulted
with
flesh
and
blood
,
but
at
last
hath
been
overcome
by
it
.
Count
the
flesh
as
thy
enemy
,
but
never
let
it
be
thy
Counsellor
;
the
flesh
is
a
great
dissembler
,
it
hath
such
subtile
insinuations
,
such
slie
evasions
,
that
it
will
cheat
a
man
into
sin
,
and
therefore
do
not
dispute
with
it
;
you
will
do
with
disputing
with
flesh
,
as
our
first
parents
with
the
devil
,
after
disputing
they
fall
to
eating
;
the
flesh
will
tell
thee
,
this
sin
is
profitable
for
thee
,
and
the
other
sin
is
pleasurable
,
and
suitable
,
and
therefore
beware
of
sin
,
and
be
more
in
resisting
,
then
in
disputing
with
the
flesh
.
5.
Give
thy selfe
much
to
the
exercises
of
mortification
,
and
the
exercises
of
those
duties
which
tend
thereunto
,
and
this
will
be
an
especial
means
to
preserve
thee
.
There
are
three
duties
I
shall
commend
to
you
for
this
end
;
Spiritual
watchfulnesse
,
prayer
,
and
fasting
.
You
have
two
of
these
duties
prescribed
by
our
Saviour
together
:
Mat.
26.41
.
Watch
and
pray
,
(
sayes
he
)
that
ye
enter
not
into
temptation
.
The
flesh
will
be
still
assaulting
thee
,
and
Satan
by
thy
flesh
,
and
therefore
we
had
need
to
be
still
watching
and
praying
;
the
warre
between
the
flesh
and
Spirit
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Be
much
in
watchfulnesse
against
the
occasions
of
sin
.
Watch
over
the
outward
senses
of
thy
body
,
and
over
the
inward
faculties
of
thy
minde
;
be
much
in
prayer
,
that
sinful
motions
may
be
suppressed
,
and
subdued
.
Do
not
pray
as
Austin
,
Metuebam
nè
me
exaudiret
Deus
.
Aug.
who
confessed
that
before
his
conversion
,
through
the
light
of
a
natural
conscience
he
prayed
against
the
lust
of
incontinence
,
and
the
sins
of
his
youth
,
but
was
afraid
that
God
should
hear
his
prayer
;
do
not
you
so
pray
.
And
joyn
fasting
with
the
duty
of
prayer
;
it
was
Pauls
custom
,
1
Cor.
9.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vox
à
pugi
ibus
derivata
qui
propriè
di
cuntur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
cum
pugnis
aut
coestibus
An
tagomstam
obtundere
.
sayes
he
,
I
keep
under
my
body
,
and
bring
it
into
subjection
,
that
is
,
corrupt
nature
.
By
the
body
cannot
be
meant
the
body
in
a
natural
sense
,
who
hereupon
do
excruciate
and
torment
their
body
by
whippings
,
fastings
,
and
pilgrimage
;
but
the
body
here
is
termed
the
body
of
death
:
by
fasting
,
prayer
,
and
watchfulnesse
,
hereby
he
kept
under
the
sinful
workings
of
corrupt
nature
,
and
a
little
care
will
not
serve
the
turn
,
but
we
must
be
as
vigilant
as
wrestlers
or
fencers
,
who
are
very
ready
to
beat
down
their
adversaries
before
them
.
6.
And
lastly
,
be
skilful
in
the
Word
of
righteousnesse
,
and
this
will
be
a
great
means
to
keep
the
flesh
from
prevailing
over
the
Spirit
.
As
Christ
did
to
the
devil
,
so
must
thou
do
to
the
devil
of
thy
flesh
:
It
is
written
(
sayes
he
;
)
do
thou
come
with
a
written
Word
against
the
devil
and
thy
own
heart
;
be
so
skilful
in
the
Word
of
God
,
that
there
may
no
temptation
offer
it selfe
to
thee
,
but
thou
mayest
draw
arguments
out
of
the
Word
against
it
;
we
ought
to
be
very
careful
to
use
the
sword
of
the
Spirit
,
the
Word
of
God
,
and
sheath
it
in
the
bowels
of
sinful
flesh
.
And
if
this
course
were
taken
in
this
particular
,
you
would
be
lesse
pester'd
with
a
tempting
devil
,
and
corrupt
heart
then
you
are
.
Vse
.
Vse
.
he
use
which
I
shall
make
from
what
you
have
heard
,
shall
be
of
comfort
to
dejected
consciences
;
me
thinks
I
hear
many
a
godly
man
say
,
Wo
is
me
,
I
have
a
sensible
experience
in
my
own
soul
,
that
my
evil
heart
hath
all
those
evil
properties
you
named
,
and
my
soul
bears
me
witnesse
I
use
those
means
you
prescribed
,
I
do
keep
off
from
occasions
of
sin
,
I
watch
and
pray
against
sin
,
and
yet
God
knowes
I
cannot
keep
under
a
naughty
heart
.
To
any
man
that
in
the
sincerity
of
his
heart
,
and
sense
of
his
sinnes
doth
make
this
complaint
,
I
have
four
words
of
comfort
.
1.
Thou
must
never
expect
a
total
extirpation
of
the
corruption
of
thy
nature
whilest
thou
livest
here
,
only
a
partial
suppression
.
Corrupt
nature
will
be
in
thee
;
That
as
those
beasts
mentioned
by
Daniel
,
their
dominion
was
taken
a●cay
,
yet
their
lives
were
prolonged
for
a
season
and
time
:
Dan.
7.12
.
so
the
dominion
of
sin
is
taken
away
,
sin
shall
not
reign
over
you
,
but
yet
the
life
of
sin
remaines
,
the
body
of
death
will
live
in
us
as
long
as
we
live
in
the
body
.
Corrupt
nature
it
will
live
in
thee
though
it
shall
not
reign
,
like
unto
that
tree
mentioned
by
Daniel
,
whose
branches
were
cut
off
,
Dan.
4.15
.
yet
the
stump
remained
in
the
earth
;
thou
mayest
lop
off
actual
evils
,
yet
remember
,
the
root
will
remain
;
that
as
it
is
with
Ivie
which
growes
on
a
wall
,
it
cannot
be
rooted
up
untill
the
wall
be
pulled
down
:
so
untill
thy
body
be
pulled
down
,
sin
in
thy
nature
(
which
is
as
Ivie
gotten
into
the
wall
)
cannot
be
gotten
out
.
We
have
a
promise
made
to
Gods
children
,
that
sin
shall
not
have
dominion
in
them
,
but
no
where
it
is
said
that
sin
shall
have
no
being
in
them
while
they
are
in
being
here
.
2.
There
is
great
difference
between
yeelding
to
the
corrupt
motions
of
thy
nature
to
sin
,
and
between
fulfiling
the
lusts
of
the
flesh
.
I
know
there
is
none
of
us
all
but
do
in
some
things
yeeld
to
the
motions
of
the
flesh
,
but
yet
all
do
not
fulfill
the
lusts
of
the
flesh
;
thou
mayest
imbrace
the
motion
thy
sinful
heart
stirres
thee
up
unto
,
yet
thou
mayest
not
fulfill
the
motions
of
sin
;
the
Scripture
gives
you
this
difference
,
Rom.
13.14
.
Make
not
provision
for
the
flesh
to
fulfill
the
lusts
thereof
:
godly
men
may
commit
the
lusts
of
the
flesh
,
but
they
do
not
make
provision
for
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
thou
doest
not
provide
for
sin
,
as
a
man
for
his
family
,
because
he
would
have
them
live
;
thou
art
not
a
Caterer
for
sin
,
therefore
bear
up
thy
heart
with
comfort
,
though
sin
be
in
thee
,
yet
thou
shalt
not
perish
for
it
.
Thou
who
hast
used
all
means
,
and
yet
findest
the
flesh
prevailing
against
the
Spirit
;
consider
that
strong
and
potent
motions
to
sin
do
not
alwayes
argue
sinnes
strength
,
but
sins
weaknesse
;
rather
that
sin
is
decaying
,
then
in
its
full
strength
.
It
is
observed
that
dying
things
they
strive
and
struggle
with
most
strength
;
a
bird
,
a
weak
creature
,
yet
if
you
pull
off
its
head
,
with
what
strength
will
it
flutter
?
this
doth
not
argue
that
the
bird
is
gathering
strength
,
but
that
its
strength
is
departing
;
it
may
be
thus
with
thee
,
thou
hast
strong
motions
to
sin
,
and
thou
discernest
it
;
it
may
be
,
sinne
is
now
playing
its
last
game
.
Lusts
in
the
Scriptures
are
said
to
be
crucified
;
now
it
is
with
sin
crucified
,
as
it
was
with
the
wicked
and
impenitent
thief
,
he
was
bound
and
nailed
hand
and
foot
,
and
yet
he
raved
,
and
raged
;
so
it
is
when
lust
is
dying
,
yet
it
may
be
raging
:
and
as
we
see
in
the
taking
of
Physick
,
when
it
is
first
taken
,
it
will
make
a
man
more
sick
then
the
disease
made
him
;
not
that
a
man
is
indeed
worse
,
but
only
from
the
Physick
searching
his
body
:
thus
it
may
be
with
thee
,
sins
struglings
,
is
Gods
giving
of
thee
Physick
;
and
though
it
be
strong
,
yet
in
the
end
God
will
make
it
tend
to
the
purging
out
of
evil
humours
out
of
thy
soule
.
4.
If
corrupt
motions
be
strong
in
thy
soule
,
then
bend
the
strength
of
thy
heart
in
prayer
to
God
for
the
subduing
of
these
corruptions
.
If
a
Virgin
that
was
ravished
did
not
cry
out
,
by
the
law
she
was
accounted
guilty
and
consenting
;
the
more
the
devil
and
thy
corruptions
do
attempt
thee
,
the
more
earnestly
must
thou
pray
and
cry
to
God
for
help
.
Complain
upon
those
frequent
incursions
which
corrupt
nature
and
the
devil
makes
upon
thee
,
and
flying
unto
God
for
help
and
succour
,
thy
soul
shall
never
perish
for
thy
iniquity
.
Sermon
.
XV.
At
Lawrence
Jury
,
London
,
Decemb.
29.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Proceed
now
to
the
last
Question
,
and
that
is
,
How
you
may
know
when
motions
to
sin
do
arise
from
the
flesh
,
or
when
they
come
meerly
from
the
devil
,
and
so
are
purely
diabolical
?
Before
I
answer
the
Question
I
shall
first
shew
of
what
use
it
is
.
Secondly
,
premise
some
positions
about
it
;
and
then
give
you
the
resolution
to
this
Question
.
There
is
a
threefold
use
of
this
Question
.
1.
It
is
needful
to
know
it
,
because
unregenerate
men
when
they
are
tempted
to
sin
,
they
lay
all
the
fault
upon
the
devil
,
and
none
upon
their
own
hearts
.
These
men
when
they
put
all
their
sins
upon
the
score
of
Satan
,
they
do
not
give
the
devil
his
due
.
Thus
Eve
,
she
laid
all
the
fault
upon
the
Serpent
,
Gen.
3.13
.
The
Serpent
beguiled
me
,
and
I
did
eat
.
Though
David
was
of
another
mind
;
for
he
when
he
was
tempted
and
stirred
up
to
sin
in
his
numbering
of
the
people
,
and
that
by
Satan
,
yet
he
doth
acknowledge
,
2
Sam.
24.17
.
I
have
sinned
,
and
I
have
done
wickedly
.
It
is
natural
to
men
when
they
are
tempted
to
sin
,
and
if
they
act
it
,
to
charge
the
devil
with
the
blame
,
and
therefore
it
is
good
for
us
to
know
the
difference
;
for
we
must
not
wrong
the
devil
,
but
(
as
they
say
)
give
the
devil
his
due
for
sometimes
he
is
meerly
a
stander
by
,
and
hath
no
hand
in
our
sinnes
.
2.
The
decision
of
this
question
will
be
needful
,
because
regenerate
men
(
especially
those
troubled
in
conscience
)
do
charge
those
sins
upon
themselves
,
which
of
right
ought
to
be
laid
upon
the
devil
;
as
when
the
devil
suggests
thoughts
of
blasphemy
,
which
the
nature
of
man
rises
against
,
yet
will
they
charge
these
upon
themselves
;
and
therefore
as
the
wicked
on
the
one
hand
falsely
charge
the
devil
,
so
the
godly
on
the
other
hand
untruly
charge
themselves
.
3.
Because
if
motions
to
sin
be
made
to
arise
meerly
from
the
devil
,
then
those
motions
though
they
are
our
misery
,
yet
they
are
not
our
sins
if
we
do
not
yeeld
and
consent
to
them
.
The
devil
layes
his
baits
at
our
dores
,
and
often
as
a
thief
would
break
into
the
soul
,
but
by
faith
he
is
resisted
,
and
when
once
entertained
,
it
's
not
our
sin
.
It
's
to
sin
to
be
tempted
,
but
the
sinne
is
to
yeeld
to
the
temptation
.
But
wicked
motions
coming
from
corrupt
nature
,
hough
you
never
consent
unto
them
;
those
first
motions
of
the
minde
to
sin
,
they
are
materially
sinful
,
because
they
proced
from
an
evil
nature
within
you
;
evil
motions
that
do
arise
and
spring
from
evil
hearts
,
they
are
such
fruits
that
do
spring
from
an
evil
root
,
and
therefore
we
should
lament
them
.
For
these
reasons
it
is
useful
to
answer
this
question
;
but
before
I
come
to
that
,
remember
these
cautions
.
1.
That
whether
temptations
come
from
the
devil
,
or
from
the
corrupt
nature
,
yet
thou
mayest
be
sure
they
are
both
sinful
,
and
●herefore
are
both
to
be
rejected
.
2.
That
we
are
not
to
be
so
careful
to
distinguish
between
these
motions
,
as
to
resist
them
;
for
a
man
to
be
more
curious
how
to
distinguish
,
then
carefully
to
resist
them
,
it
is
but
curiosity
,
not
sincerity
.
3.
There
is
an
apparent
difference
between
motions
to
sin
which
come
from
the
devil
,
and
those
which
come
from
corrupt
nature
,
and
yet
it
is
hard
to
shew
where
the
indivisible
part
of
the
difference
lies
,
and
there
is
this
reason
which
a
Modern
Divine
gives
;
because
the
Scripture
charges
those
temptations
which
the
Scripture
sayes
are
from
the
devil
,
it
layes
them
upon
mens
hearts
;
therefore
in
the
5.
Acts
5.3,5
.
Chap.
of
the
Acts
,
Ananias
his
lie
is
charged
upon
the
devil
,
in
the
third
verse
,
and
upon
the
man
in
the
fifth
verse
.
—
But
to
answer
the
question
there
are
these
characters
I
shall
give
you
to
difference
those
motions
to
sin
which
arise
from
the
flesh
,
and
those
which
come
from
the
devil
.
1.
Motions
to
sin
from
Satan
,
they
are
usually
such
which
are
abhorrent
to
natures
light
,
unnatural
sinnes
,
at
which
the
very
light
of
nature
struggles
;
and
therefore
Divines
rank
temptations
to
blasphemy
against
God
,
and
to
lay
violent
hands
upon
a
mans
self
,
to
be
from
Satan
,
because
unnatural
;
these
motions
do
not
arise
primarily
from
the
flesh
,
but
from
the
devil
;
because
they
are
contrary
to
nature
,
and
therefore
not
from
nature
.
Temptations
unto
unnatural
evils
are
from
Satan
,
their
horrour
shews
from
whom
they
come
,
and
therefore
to
think
ill
of
God
is
purely
diabolical
,
because
it
is
against
the
light
of
nature
to
have
any
low
or
unfitting
thought
of
God
.
It
is
a
good
note
upon
that
of
Job
,
Job
1.16
.
where
it
is
said
that
the
fire
of
God
fell
from
heaven
,
and
burnt
up
Jobs
sheep
.
Now
why
doth
not
the
devil
strip
him
of
his
sheep
,
as
he
did
of
the
rest
of
cattel
by
the
Caldeans
and
Sabeans
,
who
did
steal
them
away
:
There
is
this
given
as
the
reason
thereof
:
The
devil
he
could
not
tell
how
to
make
Job
blaspheme
God
,
and
therefore
he
caused
a
fire
from
heaven
to
consume
his
sheep
,
that
so
he
●…ight
look
upon
it
as
that
which
came
from
God
immediately
,
and
so
might
blaspheme
him
;
therefore
all
those
temptations
which
provoke
Gods
people
to
blasphemy
,
Satan
is
the
chief
instrument
therein
;
not
but
that
there
is
in
mans
nature
,
as
the
seed
of
all
other
sins
,
so
also
of
blasphemy
;
there
is
a
receptivenesse
in
mans
nature
of
blasphemous
temptations
from
the
devil
:
but
yet
the
first
suggestion
comes
thereof
ordinarily
and
from
the
devil
;
Luke
22.3
.
and
therefore
we
read
that
when
Judas
went
to
betray
Christ
,
it
is
said
that
Satan
entred
into
him
;
the
motion
came
from
the
devil
,
because
it
was
an
unnatural
sinne
.
For
a
servant
to
betray
a
Master
,
and
a
good
Master
,
this
is
accompted
an
unnatural
sinne
,
and
therefore
it
is
charged
upon
the
devil
:
Rom.
1.24
.
Though
Judas
was
guilty
for
receiving
this
temptation
,
yet
the
Scripture
layes
it
upon
the
devil
,
as
the
first
motioner
of
this
unnatural
sin
:
And
yet
the
seeds
of
unnatural
sinnes
are
in
mans
nature
.
And
so
the
Apostle
charges
the
unnatural
sinnes
that
he
mentions
of
the
Heathens
upon
the
lusts
of
the
heart
.
2.
Motions
from
the
devil
they
are
usually
to
grosse
acts
of
sinne
,
which
are
not
seated
in
the
inclination
and
affections
.
And
the
reason
is
this
;
because
sinnes
which
are
grosse
,
though
there
is
the
seed
of
these
in
the
nature
,
yet
men
naturally
are
most
prone
to
spiritual
sin
,
and
inward
sinne
;
nature
prompts
men
to
inward
sinnes
,
and
the
devil
to
g●osse
and
outward
sinnes
;
and
this
is
the
great
misery
of
man
,
that
those
sinnes
the
devil
tempts
not
to
,
those
corrupt
nature
tempts
to
.
Acts
5.3
.
Matth.
5.37
.
Ananias
his
lie
is
charged
upon
the
devil
;
Why
hath
Satan
filled
thy
heart
.
And
so
is
sinful
swearing
charged
upon
the
devil
,
it
being
a
sin
of
a
grosser
nature
;
it
is
the
devils
work
to
put
men
upon
grosse
outward
acts
of
evil
:
But
corrupt
nature
it
is
still
inticing
thee
to
those
sinnes
which
are
most
suitable
to
thy
corrupt
inclination
,
as
self-love
,
vain-glory
,
popular
applause
,
spiritual
pride
,
carnal
confidence
,
sinister
aimes
,
vain
thoughts
,
and
such
like
;
these
are
●…armes
of
inward
lusts
,
which
are
bred
in
thy
corrupt
nature
,
and
to
these
thy
nature
inclines
thee
.
3.
Temptations
from
Satan
are
usually
accompanied
with
much
horrour
and
fear
,
when
they
are
first
suggested
.
When
a
temptation
is
so
strongly
suggested
,
that
it
makes
a
man
quake
,
and
horrour
comes
upon
it
;
this
is
an
argument
it
comes
from
the
devil
;
and
the
reason
is
this
:
Because
nature
provokes
to
those
sinnes
which
are
most
pleasing
unto
nature
;
nature
doth
not
raisea
combustion
in
the
minde
.
4.
Satans
temptations
are
usually
suggested
,
when
a
fit
object
and
occasion
to
act
a
sin
is
presented
,
As
when
a
man
troubled
in
minde
shall
see
water
,
the
devil
tempts
him
to
drown
himselfe
;
or
when
he
shall
see
a
knife
,
to
cut
his
throat
;
or
when
a
man
sees
an
object
of
beauty
before
him
,
then
to
be
tempted
to
incontinency
;
such
temptations
as
these
usually
come
from
the
devil
;
it
is
true
,
the
devil
can
disturb
the
fancy
,
when
there
is
no
object
,
but
that
is
not
so
usual
.
But
we
read
of
examples
in
Scripture
of
those
,
that
when
occasions
to
sin
have
been
present
,
then
they
have
been
tempted
thereunto
.
Thus
Eve
when
she
saw
that
the
tree
was
good
for
food
,
Gen.
3.6
.
and
pleasant
to
the
eyes
,
there
was
the
object
,
and
then
the
devils
temptation
,
she
took
and
did
eat
.
And
thus
it
was
with
David
when
he
fell
into
that
sinne
of
uncleannesse
,
when
he
went
to
the
top
of
his
house
,
he
had
no
thought
then
of
being
unclean
;
but
being
on
the
top
of
his
house
,
&
seeing
Bathsheba
naked
,
the
devil
tempted
him
the
reto
,
and
then
his
nature
closed
with
the
temptation
,
when
the
occasion
was
offered
;
motions
which
come
from
corrupt
nature
are
usually
,
when
there
is
no
occasion
offered
;
and
therefore
when
a
man
upon
his
bed
shal
have
worldly
and
covetous
thoughts
,
when
there
is
no
occasion
given
,
this
comes
from
the
corruption
of
his
heart
;
and
thus
all
those
speculations
and
contemplations
of
the
minde
about
evil
,
they
come
meerly
from
thy
own
heart
;
and
I
must
tell
you
,
in
occasions
and
temptations
to
sin
,
though
the
devil
may
be
first
therein
,
yet
if
after
you
yield
to
the
occasion
or
temptation
,
you
are
to
blame
your
own
heart
more
then
the
devil
.
5.
Motions
to
sin
that
come
from
Satan
,
they
usually
seize
suddenly
upon
a
man
;
before
that
instant
of
time
that
such
motions
were
suggested
,
they
were
never
thought
of
,
such
motions
as
these
come
from
the
devil
;
(
as
Perkins
sayes
)
they
flash
like
lightning
into
a
house
suddenly
.
Thus
you
read
in
Luke
22.37
.
concerning
Peter
,
Simon
,
Simon
,
sayes
Christ
,
Satan
hath
desired
to
winnow
thee
;
now
what
is
meant
hereby
?
why
,
it
was
that
temptation
,
wherein
the
devil
did
tempt
Peter
to
deny
his
Lord
and
Master
;
now
it
is
true
that
Peters
heart
was
to
be
blamed
,
for
he
had
the
seed
of
that
sinne
within
him
,
but
yet
the
Scripture
layes
it
upon
the
devil
,
as
being
first
in
the
temptation
;
because
that
before
that
instant
Peter
had
no
forethought
of
such
a
thing
;
but
when
he
came
to
warm
himself
in
the
High-Priests
Hall
,
then
did
the
devil
tempt
him
thereunto
,
and
then
was
Peter
overtaken
therein
;
so
that
those
temptations
;
which
come
into
a
mans
minde
,
which
he
never
thought
of
before
,
they
come
originally
from
the
devil
;
but
motions
to
sinne
which
come
from
corrupt
nature
,
they
are
more
deliberate
,
and
more
lasting
,
and
come
not
with
that
violence
,
and
in
such
a
hurry
as
temptations
from
the
devill
come
;
and
the
reason
is
,
because
they
are
more
suitable
to
nature
,
and
so
cause
lesse
violence
in
the
mindes
of
men
.
Vse
1
Of
Caution
—
Know
that
though
there
be
these
differences
between
motions
to
sin
which
come
from
the
devill
,
and
those
which
come
from
corrupt
nature
,
yet
know
that
there
is
no
sin
committed
in
the
world
,
but
it
might
be
committed
,
though
there
were
no
devil
to
tempt
,
though
the
devil
should
stand
by
as
a
looker
on
;
there
is
the
seed
of
all
sin
in
the
heart
of
man
;
and
therefore
sayes
our
Saviour
,
Out
of
the
heart
proceed
evill
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false
witnesses
,
blasphemies
.
Mat.
15.19
.
Our
Sa●iour
speaks
of
them
in
the
plural
number
,
to
shew
that
there
is
all
kindes
of
sin
in
the
heart
of
man
,
and
all
sinne
in
all
its
degrees
;
and
if
God
should
but
let
loose
natures
raines
,
how
soon
wouldst
thou
runne
into
all
manner
of
evill
?
Caut.
2
Know
that
in
all
evill
actions
there
is
usually
a
joynt
concurrence
between
Satan
and
the
flesh
;
as
suppose
the
flesh
begins
to
tempt
,
the
devil
he
backs
that
temptation
;
and
if
the
devil
tempts
,
the
flesh
cherisheth
,
and
yieldeth
to
the
temptation
;
so
that
though
there
be
a
difference
between
the
temptations
,
yet
usually
there
is
a
concurrence
between
the
flesh
and
the
devil
;
so
that
if
corrupt
nature
begins
,
the
devil
will
second
the
assault
;
and
if
the
devil
begins
,
corrupt
nature
will
agree
and
comply
.
Corruption
is
the
tide
,
and
temptation
is
the
winde
to
make
drive
down
faster
the
stream
of
a
sinful
course
.
Although
it
may
be
true
upon
thy
examination
,
Caut.
3
that
many
motions
to
sinne
,
as
to
unnatural
sinnes
,
may
arise
primarily
from
the
devil
,
yet
if
thou
dost
yield
to
these
motions
,
thou
art
chiefly
to
blame
.
It
is
observeable
in
David
,
1
Chron.
21.1
.
it
is
said
that
the
devil
tempted
him
to
number
the
people
,
yet
when
David
comes
to
call
to
minde
that
fact
,
he
mentions
not
one
word
of
the
devil
,
but
sayes
he
,
I
have
sinned
,
I
have
done
wickedly
,
and
very
foolishly
.
And
so
also
Peter
,
he
denies
Christ
;
and
the
Scripture
tells
you
that
the
first
motion
to
that
denial
,
came
from
the
devil
,
Luke
22.31
.
Satan
hath
desired
to
winnow
thee
,
sayes
Christ
:
Now
Feter
might
have
said
,
'T
is
true
,
I
have
denied
my
Master
,
but
Satan
is
in
the
fault
;
but
we
finde
not
one
word
of
Peters
against
the
devil
,
but
out
he
goes
,
and
weeps
bitterly
;
so
that
hereby
it
appears
,
though
motions
to
sinne
arise
primarily
from
the
devil
,
yet
if
thou
yieldest
unto
those
motions
,
thou
art
to
blame
thy selfe
,
and
not
the
devil
.
Vse
.
2
Of
reproof
.
If
it
be
so
that
the
flesh
carries
an
opposition
against
the
Spirit
,
then
this
reproves
that
Popish
opinion
which
holds
concupiscence
to
be
no
sinne
.
The
Papists
they
deny
that
an
inclination
or
natural
tendency
in
a
man
to
sin
is
any
evil
;
or
if
it
be
,
they
say
it
is
done
away
in
Baptisme
.
And
thus
the
Pharisees
they
were
ignorant
that
the
motions
of
the
flesh
to
sin
were
evil
,
and
it
was
a
tenent
among
them
that
the
law
of
God
did
only
reach
to
outward
acts
,
and
that
the
inward
motions
of
the
minde
were
not
any
way
sinful
.
But
Christ
when
he
opened
the
nature
of
the
Commandments
,
he
taught
another
doctrine
;
and
therefore
sayes
he
,
Mat.
5.27,28
.
Ye
have
heard
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
commit
Adultery
;
But
I
say
unto
you
,
that
whosoever
looketh
on
a
woman
to
lust
after
her
,
hath
committed
adultery
with
her
already
in
his
heart
.
here
Christ
shewes
,
that
not
only
outward
acts
,
but
inward
motions
to
sin
were
forbidden
by
the
law
of
God
.
Thus
Paul
,
while
he
continued
a
Pharisee
,
he
judged
his
life
by
the
outward
letter
of
the
Law
,
and
so
thought
himselfe
as
to
the
Law
blamelesse
:
Paul
never
knew
the
Law
was
spiritual
,
until
he
was
converted
;
Rom.
7.7
.
and
therefore
sayes
he
,
I
had
not
known
lust
to
be
sin
,
if
the
Law
had
not
said
,
Thou
shalt
not
covet
;
take
heed
then
not
only
to
the
outward
actions
of
your
life
,
but
to
the
inward
motions
and
lustings
of
your
hearts
,
for
the
Law
reacheth
to
these
.
2.
It
reproves
those
who
when
they
have
yielded
to
sinful
motions
,
are
apt
to
lay
the
blame
any where
rather
then
upon
their
own
hearts
;
we
are
apt
to
transfer
the
guilt
of
sinne
any where
rather
then
charge
it
upon
our selves
.
There
are
three
things
which
men
usually
lay
the
blame
upon
.
Either
upon
God
,
the
devil
,
or
else
upon
other
men
.
1.
Upon
God
,
and
so
did
Adam
.
The
woman
whom
thou
gavest
to
be
with
me
,
she
gave
me
of
the
tree
,
and
I
did
eat
;
Gen.
3.12
.
thus
he
layes
the
blame
of
his
fall
upon
God
himselfe
:
if
thou
hadst
not
given
me
this
woman
,
she
had
not
tempted
me
,
and
I
had
not
eaten
.
2.
Others
say
the
blame
upon
the
devil
,
and
yet
if
there
were
no
devil
to
tempt
us
,
weshould
tempt
ourown
selves
;
and
indeed
neither
the
one
nor
the
other
is
to
be
blamed
;
God
is
never
to
be
blamed
,
though
the
devil
be
sometimes
to
be
blamed
;
the
Apostle
James
tells
you
that
God
tempts
no
man
.
James
1.13
.
And
the
devil
sometimes
is
not
to
be
blamed
,
James
1.14
.
because
thy
own
nature
is
a
tempter
to
thee
:
so
the
same
Apostle
declares
that
every
man
is
tempted
when
he
is
drawn
away
of
his
own
lust
and
entised
.
Lust
conceives
sin
;
the
devill
may
be
the
Father
to
beget
sin
,
but
the
flesh
is
the
mother
which
conceives
,
nourisheth
and
bringeth
forth
sin
;
and
the
reason
is
this
,
because
the
devils
suggestions
could
do
no
harm
,
were
it
not
for
our
vicious
inclinations
;
The
devill
came
to
Christ
,
but
he
found
nothing
in
him
;
the
devil
shak't
the
bottle
,
but
it
was
a
Crystal
glasse
of
pure
water
,
there
was
no
mud
in
it
;
but
thou
,
though
thou
hast
a
fair
appearance
,
yet
if
the
devil
do
but
rake
into
thy
heart
,
the
mud
of
thy
corruption
doth
quickly
appear
.
3.
Again
some
there
are
who
will
lay
the
blame
of
their
sinne
upon
men
,
and
thus
did
Aaron
,
when
Moses
chode
him
for
his
Idolatry
;
Exod.
32.22
.
Thou
knowest
the
people
,
(
sayes
he
)
that
they
are
set
on
mischief
;
he
would
fain
shift
off
,
and
excuse
his
own
wickednesse
by
laying
it
upon
the
people
,
yet
this
would
not
serve
his
turn
,
for
God
charges
the
sin
upon
him
.
Nothing
is
more
natural
,
then
to
excuse
and
hide
our
sin
,
Job
31.33
.
and
therefore
it
is
said
that
men
cover
their
transgression
,
as
Adam
;
if
thy
heart
were
not
in
the
fault
,
examples
of
sin
would
rather
provoke
to
detestation
,
then
imitation
.
Others
there
are
who
will
lay
the
blame
upon
the
badnesse
of
the
times
;
whereas
if
thou
hadst
not
a
bad
heart
,
thou
wouldest
be
good
in
bad
times
;
if
thou
hadst
a
good
heart
,
the
worse
the
times
were
,
the
better
thou
wouldest
be
;
and
therefore
lay
the
blame
of
thy
sin
where
it
ought
to
be
,
upon
the
naughtinesse
of
thy
evill
heart
.
Vse
.
3
Of
exhortation
,
doth
the
flesh
lust
against
the
Spirit
?
oh
then
joyn
with
the
motions
of
the
Spirit
against
the
flesh
;
though
thou
art
a
godly
man
,
and
sin
shall
not
damne
thy
soul
,
yet
it
may
wound
thy
conscience
,
and
will
eclipse
thy
comfort
;
And
though
thy
sirs
cannot
as
to
damnation
huurt
thee
,
who
art
a
childe
of
God
,
yet
they
may
hurt
others
.
As
Tostatus
o●seves
upon
the
1
Chron
21.1
.
where
it
is
said
,
That
Satan
stood
up
against
Israel
,
and
provoked
David
to
number
the
people
.
Observe
,
it
is
not
said
that
Satan
stood
up
against
David
,
but
against
Israel
;
and
the
reason
is
this
,
David
was
a
publick
person
,
and
the
devil
knew
if
he
could
provoke
him
to
sinne
,
Israel
should
smart
for
it
,
and
therefore
the
devil
in
tempting
David
stood
up
against
Israel
;
so
that
if
thou
art
a
publick
man
,
and
the
devill
get
thee
to
yield
to
sin
,
others
will
be
hurt
by
it
.
Vse
.
4
Lastly
,
you
who
are
regenerate
,
remember
that
you
carry
flesh
and
blood
about
with
you
,
you
have
the
flesh
lusting
against
the
Spirit
,
and
there
is
a
repugnancy
in
your
spirits
to
the
holy
Spirit
of
God
;
go
home
therefore
and
complain
of
the
contrariety
and
naughtinesse
of
your
hearts
,
Gen.
25.22
.
and
say
as
Rebecca
when
she
had
two
babes
strugling
in
her
womb
,
Why
am
I
thus
?
thou
hast
an
Esau
and
a
Jacob
within
thee
;
nature
and
grace
,
evill
motions
strugling
against
good
motions
;
go
unto
the
Lord
,
and
say
,
Rom.
7.24
.
Why
am
I
thus
?
and
with
Paul
,
Oh
wretched
man
that
I
am
!
who
shall
deliver
me
from
the
body
of
this
death
?
Sermon
XVI
.
At
Lawrence
Jewry
London
,
Decemb.
29.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Now
proceed
to
the
second
part
of
the
conflict
,
the
Spirits
lusting
against
the
flesh
:
the
flesh
began
the
onset
first
,
because
there
was
flesh
in
us
before
the
Spirit
,
but
the
Spirit
doth
undertake
the
war
;
and
as
the
flesh
lusts
against
the
Spirit
,
so
the
Spirit
against
the
flesh
.
Before
I
draw
out
the
point
,
I
shall
clear
one
Scripture
which
seems
to
contradict
this
which
is
in
Ephes.
6.12
.
where
it
is
said
,
that
we
wrastle
not
with
flesh
and
blood
,
but
against
Principalities
and
Powers
,
against
the
Rulers
of
the
darknes
of
this
world
,
against
spiritual
wickednes
in
high
places
.
—
This
place
may
be
renonciled
with
the
Text
two
wayes
:
First
,
when
the
Apostle
sayes
we
wrastle
not
with
flesh
and
blood
,
but
against
Principalities
and
Powers
;
the
words
may
be
understood
,
not
simply
or
absolutely
,
but
comparatively
;
and
if
you
take
flesh
and
blood
there
for
corrupt
nature
,
then
the
meaning
is
this
,
that
we
do
not
only
wrastle
with
flesh
and
blood
,
corrupt
nature
within
,
but
we
have
also
the
devil
without
,
against
whom
we
are
to
stirre
.
But
the
more
likely
reconciliation
of
this
place
is
this
,
it
is
said
in
the
Text
that
we
do
warre
with
the
flesh
,
and
in
the
Ephesians
,
that
we
do
not
warre
with
the
flesh
;
now
though
the
same
word
be
used
in
both
places
,
yet
it
is
used
in
a
different
sense
,
and
that
you
may
know
how
it
is
used
in
both
places
,
●ake
these
three
acceptations
of
the
word
.
1.
Flesh
and
blood
is
sometimes
taken
for
corrupt
nature
,
and
so
is
that
saying
of
Christ
to
be
understood
,
Matth.
16.17
.
Flesh
and
blood
hath
not
revealed
these
things
unto
thee
.
2.
Flesh
and
blood
is
taken
for
the
natural
body
of
man
,
&
so
it
is
used
in
1
Cor.
15.50
.
1
Cor
15.50
.
Flesh
&
blood
cannot
inherit
the
Kingdom
of
God
;
that
is
,
as
now
we
are
living
in
the
world
,
as
our
bodies
are
now
natural
,
corruptible
,
mortal
bodies
,
they
are
not
capable
of
the
glory
and
happines
of
Heaven
.
3.
Flesh
and
blood
it
is
taken
for
wicked
men
in
Scripture
,
and
so
it
is
taken
in
Ephes.
6.12
.
Isay
66.16,23
.
Ier.
25.31
.
Zech.
2.13
.
Gal.
1.1
.
We
wrastle
not
against
flesh
and
blood
,
that
is
,
not
so
much
against
wicked
men
,
as
against
the
devil
the
ruser
of
the
darknesse
of
this
world
;
and
thus
you
have
the
reconciliation
of
these
places
.
—
The
flesh
lusts
against
the
Spirit
;
that
is
,
the
motions
and
workings
of
Gods
Spirit
,
they
do
oppose
the
motions
to
sin
of
corrupt
nature
;
so
that
from
hence
take
this
doctrine
.
—
Doct.
That
the
motions
and
workings
of
Gods
Spirit
in
the
regenerate
,
do
warre
and
conflict
with
the
motions
of
sin
,
which
flow
from
corrupt
nature
.
In
the
handling
of
which
point
,
I
shall
do
these
four
things
.
-
1.
Shew
what
the
nature
of
this
conflict
is
.
-
2.
Wherein
it
consists
.
-
3.
How
you
may
know
that
conflict
which
the
Spirit
hath
against
the
motions
of
sin
,
from
that
conflict
against
sin
which
may
be
found
in
a
natural
mans
conscience
.
-
4.
Give
you
rules
about
this
conflict
.
Quest.
1
What
this
conflict
is
?
Answ.
Negatively
,
There
are
four
sorts
of
conflicts
against
sinne
,
which
come
short
of
the
Spirits
conflict
.
1.
There
may
be
a
conflict
against
sin
,
by
sin
;
one
corruption
may
conflict
with
another
,
and
a
lesser
sin
may
oftentimes
be
overcome
by
a
greater
,
and
this
oftentimes
is
found
in
natural
men
;
as
pride
and
covetousnesse
:
a
man
that
is
proud
,
he
must
have
something
to
feed
his
pride
,
and
because
he
is
proud
,
therefore
he
will
be
in
high
company
,
and
in
brave
and
rich
apparel
;
now
covetousnesse
being
a
contrary
vice
,
may
give
a
check
to
pride
;
—
So
a
man
that
is
prodigal
,
that
spends
his
dayes
in
revelling
and
roaring
,
inordinate
love
of
the
world
will
tell
him
that
he
spends
too
much
in
money
;
thus
one
corruption
may
contest
with
another
,
and
yet
may
come
short
of
the
Spirits
conflict
against
sin
.
2.
There
may
be
a
conflict
against
sin
in
the
natural
affections
,
wherein
nature
seeks
to
preserve
it selfe
;
As
it
is
with
brute
creatures
,
fear
many
times
keeps
them
from
that
which
their
natural
appetite
would
carry
them
unto
;
the
wolfe
would
fain
worry
the
sheep
,
but
his
fear
of
the
shepherd
restraines
him
;
so
between
anger
and
fear
:
a
man
that
is
angry
,
his
anger
puts
him
upon
it
,
that
he
would
fain
be
revenged
on
the
man
whom
he
is
angry
with
:
but
another
passion
(
fear
)
tells
him
if
thou
killest
the
man
thou
art
angry
with
,
the
Law
will
take
hold
on
thee
,
this
arises
not
at
all
from
the
Spirit
.
3.
There
is
a
conflict
which
arises
from
a
mans
natural
disposition
;
some
men
have
such
heroick
and
generous
dispositions
,
that
they
naturally
conflict
with
many
vices
;
as
Luther
said
of
himselfe
,
that
he
was
never
tempted
to
the
sin
of
covetousnesse
,
he
was
of
such
a
generous
and
free
spirit
.
It
was
a
saying
of
Plutarch
,
—
I
had
rather
(
said
he
)
that
men
should
say
there
was
never
any
such
person
in
the
world
as
Plutarch
,
rather
then
say
Plutarch
is
unfaithful
or
unconstant
;
of
such
a
noble
disposition
was
this
Heathen
to
scorn
all
basenesse
.
4.
There
is
a
conflict
which
arises
from
the
light
of
reason
helped
by
a
natural
conscience
,
which
checks
and
controls
a
man
for
sin
.
The
Heathens
could
by
the
light
of
natural
conscience
see
and
detest
sinne
,
they
counted
it
a
base
thing
to
prostitute
themselves
to
base
and
beastly
lusts
.
Conscience
,
it
is
Gods
spy
,
and
mans
overseer
,
Major
sum
,
&
ad
majora
natus
quam
ut
corporis
mei
sim
mancipium
.
it
is
Gods
officer
in
man
to
warne
him
against
sin
;
now
this
is
found
in
unregenerate
men
,
and
falls
short
of
the
Spirits
conflict
against
the
flesh
,
as
shall
be
shewed
afterwards
.
But
to
shew
you
positively
,
what
this
conflict
is
:
I
answer
,
that
the
conflict
of
the
Spirit
against
the
flesh
,
it
is
a
mighty
and
irreconcileable
opposition
stirred
up
by
the
motions
of
Gods
Spirit
in
regenerate
soules
,
against
all
the
motions
of
sin
proceeding
from
corrupt
nature
;
this
is
a
plain
and
full
description
of
this
conflict
.
Quest.
2
The
next
question
is
,
wherein
the
conflict
of
the
Spirit
against
the
flesh
consists
?
Answ.
This
conflict
of
the
Spirit
against
the
flesh
,
hath
a
double
reference
;
First
,
to
sin
,
to
prevent
it
.
Secondly
,
to
good
,
to
provoke
it
.
In
reference
to
sin
,
the
Spirit
doth
these
five
things
.
1.
It
enlightens
a
man
and
discovers
sin
to
a
man
which
he
never
saw
before
;
Thus
saith
Paul
,
Rom.
7.7
.
John
16.8
.
I
had
not
known
lust
to
be
sin
,
except
the
Law
had
said
,
Thou
shalt
not
covet
;
The
Spirit
of
God
by
the
Law
discovered
sin
to
Paul
,
and
the
discovery
of
an
enemy
,
is
a
degree
of
opposition
.
2.
The
Spirit
doth
not
rest
only
in
discovering
sin
,
but
resists
the
motions
of
sin
which
proceed
from
corrupt
nature
;
the
Spirit
it
lusts
against
the
flesh
,
that
is
,
it
opposes
the
workings
of
corrupt
nature
;
this
is
in
the
Text.
3.
The
Spirit
puts
conscience
on
work
to
check
and
rebuke
a
man
for
entertaining
evil
motions
,
for
making
his
heart
a
lodging
for
sin
;
It
convinces
the
world
of
sin
.
John
16.8
.
4.
The
Spirit
it
sanctifies
the
nature
of
a
man
,
and
washes
him
from
the
filth
of
sin
,
1
Cor.
6.11
.
and
therefore
the
Spirit
of
Christ
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
holy
Spirit
because
of
the
sanctifying
work
of
the
Spirit
,
upon
the
hearts
of
Gods
people
;
the
Spirit
is
not
only
holy
himself
,
but
the
Author
and
maker
of
holines
in
the
hearts
of
believers
.
5.
The
Spirit
of
God
it
suppresseth
the
motions
of
sin
'
it
not
only
resists
,
but
helps
a
man
to
mortify
the
motions
of
sin
.
Rom.
8.13
.
If
ye
through
the
Spirit
do
mortify
the
deeds
of
the
body
,
ye
shall
live
,
saith
the
Apostle
;
and
you
have
a
promise
for
this
in
the
verse
before
my
Text
,
Gal.
5.16
.
That
if
ye
walk
in
the
Spirit
,
ye
shall
not
fulfill
the
lusts
of
the
flesh
;
he
doth
not
say
,
you
shall
not
act
,
but
you
shall
not
fulfill
them
;
it
shall
not
have
so
much
power
and
prevalency
over
you
,
as
over
wicked
men
;
thus
as
to
sin
,
you
see
how
the
Spirit
conflicts
with
the
flesh
.
2.
In
reference
to
the
doing
of
good
,
the
Spirit
opposeth
the
flesh
several
wayes
.
1.
By
enlightening
and
discovering
to
a
man
what
is
good
;
Isay
30.21
.
thus
the
Lord
promiseth
by
the
Prophet
,
Thou
shalt
hear
a
voice
behinde
thee
saying
,
This
is
the
way
,
walk
ye
in
it
;
the
Spirit
discovers
to
a
man
his
way
,
his
work
,
and
his
duty
.
2.
Not
only
so
,
but
the
Spirit
stirres
up
holy
motions
,
and
holy
resolutions
in
thee
to
do
that
duty
;
it
not
only
shewes
thee
the
way
,
but
presses
thee
to
walk
therein
.
3.
The
Spirit
assists
a
man
in
the
doing
of
good
,
when
the
flesh
hinders
;
Rom.
8.26
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
know
not
what
to
pray
for
as
we
ought
,
but
the
Spirit
it self
maketh
intercession
for
us
,
and
helps
our
infirmities
.
4.
It
more
and
more
communicates
grace
to
his
people
,
whereby
they
may
be
inabled
to
do
that
which
is
good
;
it
gives
continual
supplies
of
help
,
and
therefore
you
read
of
the
supplies
of
the
Spirit
of
Jesus
Christ
.
Phil.
1.19
.
Thus
you
see
wherein
the
conflict
of
the
flesh
against
the
Spirit
consists
,
both
in
reference
to
sinne
,
and
in
reference
to
good
.
Quest.
3
Seeing
there
may
be
a
conflict
in
wicked
men
against
sin
,
(
as
I
have
shewed
you
)
arising
from
natural
conscience
;
wherein
then
appeares
the
difference
between
that
conflict
which
arises
from
natural
conscience
,
and
that
opposition
against
sin
which
comes
from
the
Spirit
of
God
?
This
Question
is
handled
by
many
late
Authours
.
Perkins
in
his
Treatise
concerning
the
flesh
and
the
Spirit
,
and
so
Downam
and
many
others
;
Vide
Amesium
de
conscientiâ
lib.
2.
cap.
11.
therefore
I
would
refer
you
to
read
them
;
but
yet
I
would
not
leave
the
point
wholly
:
and
that
you
may
know
the
difference
,
I
shall
lay
it
down
in
these
particulars
.
There
is
a
difference
,
1.
In
the
manner
of
this
conflict
.
2.
In
the
extent
of
it
.
3.
In
regard
of
the
principles
from
whence
this
conflict
arises
.
4.
In
the
time
of
duration
.
And
5.
In
regard
of
the
issue
and
end
of
this
conflict
.
First
,
in
regard
of
the
manner
of
this
conflict
;
there
is
a
threefold
difference
about
the
manner
.
1.
That
opposition
which
is
in
the
unregenerate
,
it
is
an
involuntary
opposition
;
if
conscience
did
not
trouble
him
,
he
would
never
trouble
sin
,
he
comes
to
this
battel
not
as
a
voluntier
,
but
rather
as
one
imprest
to
this
service
by
the
impressions
of
a
natural
conscience
;
he
comes
not
to
the
field
like
a
stout
Champion
,
but
is
dragged
thither
;
Conscience
is
Gods
spie
,
and
mans
overseer
,
and
therefore
whether
a
man
will
or
no
,
it
will
fly
in
his
face
,
so
that
the
opposition
from
natural
conscience
,
it
is
an
involuntary
opposition
;
the
commission
of
sin
is
voluntary
,
but
the
opposition
is
involuntary
.
Conscience
in
a
wicked
man
is
like
the
light
of
a
candle
to
a
thief
,
it
is
still
shining
in
his
face
,
whilest
he
is
in
the
act
of
stealing
:
But
in
the
godly
it
is
quite
contrary
;
the
commission
of
sin
is
unvoluntary
,
Rom.
7.19
.
the
opposition
in
them
it
is
a
voluntary
opposition
,
they
rejoyce
when
the
Spirit
does
its
office
,
when
grace
in
the
renewed
part
doth
suppresse
the
corruption
of
their
hearts
.
Wicked
men
are
said
to
be
willingly
ignorant
,
Heb.
13.18
.
but
the
Apostle
tells
you
that
the
godly
are
willing
in
all
things
to
live
honestly
.
Indeed
a
wicked
man
is
loath
to
conflict
with
corruption
,
his
heart
would
alwayes
be
in
the
house
of
mirth
,
as
the
wise
man
tells
you
;
Eccles.
7.4
.
he
is
loath
that
his
conscience
should
trouble
him
,
he
would
fain
strangle
conscience
,
he
is
unwilling
to
conflict
with
the
flesh
:
but
a
godly
man
is
most
willing
;
therefore
you
read
that
they
groan
to
be
unburthened
;
(
for
sin
is
the
greatest
burthen
)
they
lie
under
sin
as
a
burthen
,
2
Cor.
5.4
.
and
would
fain
cast
it
off
.
2.
The
conflict
which
is
in
the
wicked
,
it
is
but
a
jesting
conflict
;
it
is
like
childrens
playing
together
,
who
will
wrastle
and
strive
,
but
it
is
only
for
sport
,
not
to
hurt
one
another
,
or
as
Fencers
who
will
make
many
flourishes
,
and
give
one
another
some
slight
hurts
,
but
intend
not
to
kill
;
it
is
not
like
that
of
the
warriour
,
who
comes
into
the
field
with
an
intent
to
kill
his
enemy
;
but
thus
it
is
with
the
regenerate
;
in
their
conflict
with
sin
,
they
indeavor
in
good
earnest
to
kill
it
,
as
the
Apostle
Paul
sayes
.
So
fight
I
(
sayes
he
)
not
as
one
that
beateth
the
aire
,
but
I
keep
under
my
body
,
and
bring
it
into
subjection
.
1
Cor.
9.26,27
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dicuntur
Pugiles
cùm
pugnis
aut
coestibus
antagonistam
obtundunt
.
Pareus
.
Gal.
5.24
.
Rom.
8.13
.
The
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
very
emphatical
;
it
is
a
metaphor
drawne
from
wrastlers
,
wherein
the
Champions
did
strive
for
life
,
the
word
imports
the
beating
of
an
enemy
black
and
blue
,
to
do
him
all
the
hurt
I
can
;
therefore
sayes
Paul
,
I
do
not
beat
the
aire
;
but
do
beat
down
my
body
in
good
earnest
.
They
which
are
Christs
have
crucified
the
flesh
(
saith
the
same
Apostle
,
)
unto
which
also
we
have
a
promise
,
That
if
we
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
we
shall
live
.
3.
The
conflict
proceeding
from
natural
conscience
,
it
is
a
disorderly
opposition
,
just
like
men
fighting
in
a
tumult
;
but
the
regenerate
fight
against
sin
as
men
in
an
Army
.
Video
meliora
probóque
deteriora
sequor
.
Sen.
Med.
The
disorderlinesse
of
the
unregenerates
conflict
appears
in
this
,
because
it
is
found
in
different
faculties
,
a
wicked
man
hath
a
will
and
desire
to
commit
such
or
such
a
sin
;
now
there
is
no
regenerate
part
in
their
will
;
there
is
nothing
in
the
will
against
the
will
,
but
there
may
be
something
in
the
understanding
,
and
oftentimes
there
is
;
and
therefore
wicked
men
,
though
they
desire
to
do
such
,
or
such
an
act
of
wickednesse
,
yet
their
understandings
tell
them
,
that
sin
will
not
only
disgrace
them
here
,
but
will
damne
them
hereafter
.
Thus
the
conflict
in
the
wicked
is
in
several
faculties
,
and
so
is
disorderly
;
but
in
the
regene
rate
,
the
combate
it
is
an
orderly
combate
,
in
the
same
faculty
,
not
the
will
against
the
understanding
,
and
the
understanding
against
the
will
;
but
the
will
against
the
will
,
and
the
understanding
against
the
understanding
,
and
the
affections
against
the
affections
;
the
renewed
part
of
these
do
warre
against
the
unrenewed
part
.
So
the
memory
,
as
farre
as
it
is
converted
,
it
labours
to
retain
holy
truths
,
and
to
justle
out
the
retention
of
evill
;
the
regenerate
part
opposes
the
unregenerate
;
in
the
affections
,
the
warre
is
in
the
same
faculty
;
the
love
that
we
bear
to
God
and
heavenly
things
,
warres
against
selfe-love
,
the
love
of
the
world
,
and
love
to
sin
.
These
are
the
differences
between
that
conflict
found
in
the
regenerate
&
unregenerate
against
sin
,
in
reference
to
this
manner
of
the
combat
.
2.
In
regard
of
the
extent
of
this
conflict
,
the
difference
appears
in
these
three
particulars
.
1.
The
conflict
of
a
natural
conscience
against
sin
reaches
onely
to
the
opposing
of
sins
of
life
,
to
outward
sins
,
but
extends
not
to
the
sin
of
nature
,
inward
sins
;
and
the
reason
is
this
,
because
natural
conscience
doth
not
know
natural
corruption
to
be
a
sin
,
and
if
nature
wants
an
eye
to
discover
sin
,
Rom.
7.12
.
it
will
also
want
a
hand
to
oppose
it
.
Paul
while
he
was
unregenerate
,
knew
not
that
lust
was
a
sin
,
therefore
original
sin
falls
not
under
the
cognizance
of
a
natural
conscience
.
We
read
of
wicked
men
,
that
natural
conscience
hath
gone
so
far
as
to
check
them
for
sins
of
life
,
as
Cain
for
his
murder
,
Ahab
for
his
idolatry
,
Saul
for
his
cruelty
,
and
Judas
for
his
treachery
,
but
nature
cannot
oppose
nature
,
it
may
oppose
the
branch
,
but
not
the
root
;
but
it
is
otherwise
with
a
conscience
enlightened
by
the
Spirit
of
God
,
it
warres
with
the
inward
motions
and
workings
of
sin
;
Paul
after
he
was
converted
,
complains
of
a
law
of
sin
which
was
in
his
members
,
and
of
a
body
of
death
,
and
therefore
you
have
him
crying
out
,
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliver
me
therefrom
!
natural
conscience
may
check
a
man
for
sin
of
life
,
but
onely
a
renewed
conscience
will
rebuke
a
man
for
sin
of
nature
.
2.
Natural
conscience
as
it
doth
not
reach
to
sin
of
nature
,
so
neither
to
the
nature
of
sin
.
My
meaning
is
this
,
natural
conscience
it
never
conflicts
against
the
nature
of
sin
,
but
only
against
the
punishment
of
sin
;
it
rebukes
not
a
man
for
sin
under
this
consideration
,
that
it
is
against
a
holy
God
,
and
contrary
to
a
holy
and
pure
Law
;
it
is
the
punishment
of
sin
,
and
not
the
nature
of
sin
,
which
natural
conscience
relucts
at
;
not
because
sin
defiles
the
soul
,
but
because
sin
destroyes
the
soul
;
not
because
sin
blots
out
the
image
of
God
,
but
because
sin
keeps
men
that
they
shall
not
see
the
face
of
God
;
not
because
God
hates
sin
,
but
because
God
punisheth
sin
.
But
the
regenerate
,
they
do
not
only
through
the
Spirit
conflict
with
the
sin
of
their
nature
,
but
with
the
nature
of
their
sin
;
with
their
sin
,
not
as
destroying
their
soules
,
but
as
defiling
their
soules
;
not
as
tormenting
the
conscience
,
but
as
polluting
the
conscience
;
not
as
damning
the
soul
,
but
polluting
the
heart
.
A
natural
man
may
be
afraid
of
sin
,
as
a
childe
is
afraid
of
a
fire-stick
,
not
that
it
feares
to
handle
it
,
because
it
will
colly
his
hands
,
but
because
it
will
scorch
his
fingers
.
It
is
a
main
difference
,
for
a
childe
of
God
would
abstain
from
sin
because
of
God
,
not
only
because
of
hell
.
The
godly
would
not
offend
against
the
purity
,
holinesse
,
authority
,
and
goodnesse
of
God
,
and
therefore
abstaines
from
sin
.
The
natural
man
as
Augustine
saith
,
metuit
ardere
,
non
metuit
peccare
;
is
afraid
to
burn
in
hell
,
but
is
not
afraid
to
sin
.
3.
Natural
conscience
may
conflict
with
sinne
,
yet
it
comes
farre
short
of
the
Spirits
conflict
,
because
it
reaches
only
to
open
and
grosse
sins
,
not
to
secret
and
small
evils
.
Cursing
,
it
is
so
execrable
an
evill
that
a
mans
own
heart
wil
tel
him
of
it
,
Eccles
7.22
.
as
the
wise
man
sayes
:
Oftentimes
thine
own
heart
knoweth
that
thou
thy selfe
hast
cursed
others
;
natural
conscience
will
not
so
often
check
thee
for
secret
and
bosome-sins
,
as
spiritual
pride
,
wandring
thoughts
in
holy
duties
,
and
emptinesse
of
minde
;
but
a
renewed
conscience
,
when
the
Spirit
of
God
comes
by
it
to
convince
of
sin
,
it
reaches
to
secret
sins
,
it
reaches
to
the
very
motions
,
is
well
as
to
actions
;
and
thus
it
was
with
the
Apostle
Paul
;
sayes
he
,
Sin
taking
occasion
by
the
Commandment
,
Wrought
in
me
all
manner
of
concupiscence
;
Rom.
7.8
.
whilest
original
sin
did
work
but
in
its
motions
,
before
they
were
acted
,
the
Apostle
was
sensible
of
them
.
And
so
Hezekiah
a
good
man
,
it
is
said
that
he
humbled
himself
for
the
pride
of
his
heart
,
for
the
lifting
up
of
his
heart
,
as
in
that
no
man
could
accuse
him
of
.
These
are
the
differences
between
the
conflict
which
natural
conscience
hath
against
sin
,
and
that
conflict
which
the
Spirit
hath
against
corruption
.
Vse
.
1
If
this
be
so
that
the
Spirit
doth
as
well
lust
against
the
flesh
,
as
the
flesh
against
the
Spirit
in
regenerate
men
.
Then
—
first
,
see
the
reason
why
regenerate
men
do
not
live
so
sinfully
as
the
wicked
do
.
It
is
not
as
if
good
men
had
better
natures
then
bad
men
,
for
the
best
man
on
earth
,
yea
the
most
glorious
Saint
in
heaven
,
had
as
bad
a
nature
as
the
worst
man
on
earth
.
The
true
reason
is
this
,
because
a
godly
man
hath
the
Spirit
to
warre
against
the
flesh
,
he
hath
the
Spirit
to
conflict
with
corruption
,
Gal
5.16
.
and
therefore
he
acts
not
sin
as
wicked
men
do
,
If
ye
walk
in
the
Spirit
,
ye
shall
not
fulfill
the
lusts
of
the
flesh
;
1
John
3.9
.
and
according
to
this
is
that
of
the
Apostle
John
,
Whosoever
is
born
of
God
doth
not
commit
sinne
,
for
his
seed
remaineth
in
him
,
and
he
cannot
sinne
,
because
he
is
born
of
God
.
He
cannot
sin
,
it
is
not
to
be
taken
absolutely
,
but
comparatively
,
he
shall
not
sin
after
that
manner
,
and
in
that
measure
,
&
with
those
circumstances
,
as
the
wicked
do
,
because
they
are
born
of
God
,
&
have
a
seed
of
grace
remaining
in
them
;
this
is
the
reason
why
godly
men
live
not
as
the
wicked
do
.
The
godly
have
another
kinde
of
spirit
in
them
then
the
meer
natural
man
hath
;
he
hath
the
Spirit
of
Christ
,
whereas
the
other
hath
only
the
spirit
of
the
world
.
Vse
.
2
Learn
to
blesse
God
seeing
thou
hast
so
bad
a
nature
;
that
thou
hast
the
Spirit
within
thee
,
which
is
able
to
suppresse
the
workings
of
corrupt
nature
.
All
you
that
are
begotten
again
by
the
immortal
seed
of
the
Word
,
that
have
the
Spirit
to
keep
under
your
corruption
;
what
evill
would
you
not
do
,
and
what
good
would
you
not
leave
undone
,
if
the
Spirit
were
but
withheld
from
you
,
what
will
that
man
be
that
wants
the
Spirit
,
will
he
not
be
an
habitation
for
swarms
of
lusts
,
and
a
cage
for
every
unclean
bird
;
if
thy
heart
be
not
a
storehouse
for
the
Spirit
,
it
will
be
a
workhouse
for
the
devil
;
if
it
be
not
Christs
garden
wherein
he
sowes
the
seed
of
grace
,
it
will
be
the
devils
seminary
,
wherein
nothing
but
sin
will
thrive
and
grow
;
oh
therefore
blesse
God
seeing
thou
hast
such
an
evill
heart
,
that
thou
hast
the
motions
of
the
Spirit
,
to
warre
against
the
motions
of
the
flesh
.
3.
Pray
unto
God
that
his
Spirit
may
do
its
office
in
thee
,
thou
needest
not
pray
thy
heart
to
tempt
thee
to
sin
,
but
the
Spirit
needs
intreaty
to
do
its
office
in
thy
heart
;
do
thou
every
day
put
up
that
request
of
David
,
Lord
,
withhold
not
thy
Spirit
from
me
;
seeing
every
day
I
have
sinful
motions
,
let
me
every
day
have
the
motions
of
thy
Spirit
;
seeing
every
day
Satan
perswades
me
to
sin
,
let
thy
Spirit
every
day
perswade
me
to
good
.
Sermon
XVI
.
At
Lawrence
Jewry
London
,
Decemb.
29.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Come
now
to
the
third
difference
touching
this
conflict
,
A
third
difference
.
Of
this
conflict
.
in
an
unregenerate
and
a
regenerate
person
,
and
that
is
in
regard
of
time
,
concerning
which
,
there
are
these
particulars
to
be
handled
.
-
1.
The
time
when
this
conflict
begins
.
-
2.
The
time
of
its
continuance
.
-
3.
The
time
how
often
this
conflict
comes
.
1.
The
conflict
between
natural
conscience
and
sinne
,
may
begin
assoon
as
ever
a
man
hath
light
of
nature
,
whilst
a
man
is
in
an
unregenerate
estate
.
Rom.
2.14
.
The
Apostle
tells
you
that
the
Gentiles
which
have
not
the
Law
,
do
by
nature
the
things
contained
in
the
Law
;
that
is
,
natural
conscience
it
carries
the
force
of
a
Law
with
it
,
and
hath
power
over
them
,
so
that
they
shall
not
break
out
into
many
evils
contrary
to
natures
light
;
so
that
the
time
when
a
natural
conscience
may
conflict
against
sin
,
may
be
whilest
a
man
is
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquity
:
But
the
time
when
the
Spirits
conflict
begins
,
is
not
till
God
brings
you
into
the
state
of
grace
.
2.
Touching
the
time
of
duration
,
how
long
this
conflict
continues
;
it
lasts
but
a
while
,
it
is
but
a
transient
rebuke
given
in
by
conscience
,
like
unto
a
flash
of
lightning
in
a
mans
face
,
it
comes
suddenly
,
and
is
suddenly
gone
;
just
so
is
that
opposition
which
is
in
a
mans
natural
conscience
,
either
jovial
meetings
,
or
sensual
delights
will
quickly
deface
,
obliterate
and
extinguish
the
impressions
of
natural
conscience
:
But
on
the
contrary
,
the
conflict
of
the
Spirit
it
is
an
abiding
conflict
,
untill
the
regenerate
part
in
some
measure
hath
got
the
victory
over
that
lust
which
it
doth
oppose
;
it
stayes
with
a
man
all
his
life-time
,
from
the
first
day
of
his
conversion
,
to
the
last
day
of
his
dissolution
.
3.
The
conflict
of
a
natural
conscience
,
it
comes
but
seldome
,
it
checks
a
man
but
now
and
then
,
by
fits
and
starts
;
as
the
Apostle
Paul
speaking
of
the
Gentiles
shewes
,
Rom.
2.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
their
consciences
between
whiles
accused
them
,
for
so
the
words
are
to
be
read
;
the
opposition
in
the
unregenerate
,
it
is
not
a
constant
opposition
:
but
the
conflict
of
the
Spirit
it
is
an
abiding
conflict
in
the
godly
;
and
as
it
continues
long
,
so
it
comes
often
;
hardly
can
a
godly
man
be
tempted
to
a
grosse
sin
,
but
the
Spirit
will
cast
in
a
crosse
suggestion
to
that
sin
;
this
is
the
third
difference
,
whereby
the
conslict
of
the
Spirit
may
be
known
from
the
conflict
of
a
natural
conscience
.
4.
It
differs
in
regard
of
the
principle
,
A
fourth
difference
between
the
conflict
,
between
the
flesh
and
Spirit
,
and
that
conflict
which
is
only
between
a
natural
conscience
and
sin
.
Gen.
4.13
.
or
moving
cause
,
from
whence
this
conflict
arises
,
as
:
1.
The
opposition
that
is
in
a
natural
conscience
,
it
arises
from
a
principle
of
slavish
fear
:
but
the
opposition
that
is
in
the
godly
from
the
Spirit
,
it
comes
from
a
principle
of
love
to
God
,
and
hatred
to
sin
;
it
appears
thus
:
Cain
he
cries
out
,
Oh
(
sayes
he
)
my
punishment
is
greater
then
I
am
able
to
bear
.
He
complaines
,
not
that
his
sin
was
greater
then
he
was
able
to
bear
,
but
of
his
punishment
.
A
wicked
man
that
opposeth
sinne
from
a
natural
conscience
,
may
be
compared
to
a
thief
that
refuseth
and
abstaineth
from
stealing
,
not
out
of
any
hatred
of
theft
,
or
out
of
any
love
to
justice
,
but
only
because
he
is
afraid
of
being
hanged
for
his
theft
;
even
so
it
is
with
wicked
men
,
they
abstain
from
sin
and
acting
of
sin
,
meerly
out
of
slavish
fear
of
hell
and
condemnation
,
not
out
of
love
to
God
.
I
may
further
exemplisie
it
thus
:
you
know
there
is
this
difference
between
a
Collier
and
a
cleanly
man
;
a
Collier
will
not
touch
charcole
if
they
be
burning
coles
,
but
he
will
touch
them
,
though
they
be
black
coles
;
but
a
cleanly
man
will
not
touch
them
,
neither
as
they
are
burning
,
nor
black
coles
.
Wicked
men
will
forbear
sinne
,
because
it
is
a
cole
of
fire
;
but
the
godly
will
reluct
at
sin
,
because
it
is
a
black
cole
;
they
love
God
,
and
they
hate
sin
,
and
therefore
sayes
the
Apostle
Paul
,
What
I
would
that
I
do
not
,
but
what
I
hate
that
do
I.
Rom.
7.15
.
He
doth
not
say
,
the
evil
I
would
not
do
,
and
the
evil
I
would
fain
forbear
;
but
the
evil
I
hate
,
that
I
do
.
Divines
gather
thence
,
that
a
godly
man
conflicts
with
corruption
out
of
a
hatred
to
corruption
;
not
because
he
feares
the
punishment
,
but
hates
the
sin
;
wicked
men
reluct
at
sin
,
but
it
is
not
because
they
hate
the
evil
of
sin
,
but
because
they
fear
the
punishment
thereof
;
as
Balaam
,
he
would
not
curse
the
people
,
yet
it
is
said
of
him
,
that
he
loved
the
wages
of
unrighteousnesse
;
2
Pet.
2.15
.
though
he
feared
the
punishment
,
yet
he
did
not
hate
the
sin
.
Godly
men
reluct
at
sin
,
from
a
principle
of
hatred
thereof
;
and
there
are
four
spiritual
principles
from
whence
the
conflict
of
a
godly
man
arises
.
1.
Because
that
sin
it
is
against
a
holy
God
;
and
this
was
Josephs
principle
,
How
can
I
do
this
great
wickednesse
,
and
sin
against
God
?
Gen.
39
9.
2.
Because
it
is
the
breach
of
a
holy
Law
;
thus
Paul
,
What
I
hate
,
(
sayes
he
)
that
I
do
;
Rom.
7.16
.
if
then
I
do
that
which
I
would
not
,
I
consent
unto
the
Law
that
it
is
good
;
as
if
he
should
say
,
I
oppose
sin
out
of
the
consent
that
is
in
my
conscience
unto
ths
Law
,
that
it
is
good
.
3.
Another
principle
upon
which
the
godly
oppose
sin
,
is
a
hatred
to
the
very
nature
of
sin
it self
;
and
thus
David
professes
of
himselfe
,
that
through
the
precepts
of
God
he
got
understanding
,
Psal.
119.104
.
and
therefore
hated
every
false
way
.
4.
He
opposeth
sin
out
of
love
to
Jesus
Christ
;
seeing
that
Christ
died
for
sin
,
they
will
labour
to
die
to
sin
,
as
the
Apostle
saith
,
2
Cor.
5.14,15
The
love
of
Christ
constraineth
us
,
because
we
thus
judge
,
that
if
one
died
for
all
,
then
were
all
dead
,
and
that
he
died
for
all
,
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
died
for
them
,
and
rose
again
.
5.
The
fifth
difference
is
this
;
the
conflict
between
the
flesh
and
Spirit
,
and
the
conflict
between
natural
conscience
and
sin
,
differ
in
regard
of
the
event
and
issue
thereof
;
and
there
is
a
fourfold
different
event
and
issue
:
1.
The
issue
of
the
conflict
of
a
natural
conscience
and
sin
is
this
,
that
it
leaves
a
man
unquiet
,
and
the
sin
unmortified
;
Matth.
27.5
.
and
this
was
the
very
case
of
Judas
,
his
conscience
told
him
that
he
had
sinned
in
betraying
his
Master
,
and
thereupon
he
was
so
troubled
,
that
he
went
and
hanged
himselfe
,
yet
notwithstanding
his
sinne
remained
unmortified
;
but
it
is
contrary
with
the
Spirits
conflict
,
that
not
only
quiets
the
minde
,
but
mortifies
the
sin
,
and
therefore
you
finde
the
Apostle
after
he
had
been
speaking
of
the
Spirits
conflict
with
the
flesh
,
Gal.
5.22
.
telling
you
,
That
the
fruit
of
the
Spirit
is
joy
and
peace
;
this
was
the
issue
of
the
conflict
of
the
Spirit
,
it
will
not
only
quiet
the
minde
,
but
kill
the
sinne
;
Rom.
8.13
.
If
ye
through
the
Spirit
do
mortify
the
deeds
of
the
body
,
ye
shall
live
.
2.
Another
event
of
the
conflict
of
natural
conscience
is
,
that
the
unruly
affections
of
a
man
,
they
are
too
hard
for
a
natural
conscience
to
oppose
and
subdue
.
Wicked
men
will
many
times
contend
with
sin
;
but
mark
the
issue
,
and
you
shall
finde
,
that
the
strong
inclinations
of
their
hearts
to
sin
,
do
overcome
them
.
I
shall
give
you
three
instances
hereof
,
in
Saul
,
Pilate
and
Pharaoh
.
—
As
for
Saul
,
his
conscience
told
him
that
he
did
ill
in
pursuing
David
,
1
Sam.
24
17.
and
his
conscience
constrained
him
to
confesse
that
David
was
more
righteous
then
he
,
and
that
he
had
done
wickedly
in
pursuing
his
life
;
and
yet
notwithstanding
all
this
,
Sauls
unruly
affections
did
overmaster
Sauls
unquiet
conscience
;
his
ambition
of
the
kingdom
caused
him
yet
to
go
on
further
in
the
pursuit
of
David
.
—
So
Pilate
his
conscience
told
him
,
that
Jesus
Christ
whom
he
was
to
judge
was
an
innocent
person
,
and
therefore
he
washed
his
hands
,
and
told
the
people
that
he
found
no
cause
of
death
in
him
;
this
was
his
conscience
,
but
his
ambitious
affections
did
overpower
it
,
fearing
lest
he
should
hereby
lose
Cesars
favour
;
Luke
19.12
.
If
thou
let
this
man
go
(
say
the
people
)
thou
art
not
Cesars
friend
;
he
feared
this
saying
of
the
people
,
and
therefore
went
against
his
conscience
.
—
And
so
also
Pharaoh
,
his
conscience
told
him
that
he
did
wickedly
in
disobeying
Gods
command
,
for
letting
the
children
of
Israel
go
,
and
he
confesseth
that
he
had
sinned
and
done
wickedly
in
the
Lords
sight
,
and
begged
Moses
to
pray
for
him
:
but
observe
,
Pharaohs
ambitious
affections
did
over-master
his
conscience
,
and
therefore
when
the
plage
was
over
,
he
would
continue
in
sinne
still
.
—
But
when
the
Spirit
of
God
comes
to
conflict
with
the
lusts
of
the
flesh
,
though
the
affections
be
unbridled
and
unruly
,
yet
in
time
the
Spirit
of
God
will
check
and
curb
them
,
and
overcome
;
though
the
Spirit
cannot
throw
them
out
,
yet
it
will
throw
them
down
,
as
the
Apostle
Paul
speaks
,
I
keep
under
my
body
,
and
bring
it
into
subjection
.
1
Cor.
9.27
.
A
godly
man
thus
deals
with
sinne
,
though
he
cannot
give
it
an
utter
extirpation
,
yet
he
will
indeavour
to
bring
it
into
subjection
.
2.
Natural
conscience
in
opposing
sin
,
it
rests
contented
with
a
bare
restraint
of
the
Act
,
though
there
be
no
mortification
of
the
vicious
inclination
.
As
it
was
with
Pharaoh
,
when
the
plagues
were
upon
him
,
then
conscience
wrought
,
but
yet
his
sin
was
not
at
all
subdued
,
but
onely
restrained
;
and
therefore
sayes
the
Text
,
Exod.
8.15
.
When
Pharaoh
saw
that
there
was
respite
,
he
hardened
his
heart
,
and
hearkened
not
unto
them
,
as
the
Lord
had
said
;
And
so
Haman
,
when
he
saw
that
Mordecai
his
mortal
enemy
was
preferred
by
the
King
;
when
he
saw
that
he
was
taken
into
royal
favour
,
it
is
said
that
he
refrained
himselfe
,
that
is
,
he
would
not
now
attempt
to
destroy
him
;
Esth.
5.10
.
and
though
he
refrained
himself
,
yet
his
revengefull
disposition
remained
still
unmortified
.
Thus
a
drunkard
may
be
outwardly
restrained
,
and
yet
his
drunken
inclination
remain
.
But
the
Spirit
of
God
in
its
conflict
,
it
doth
not
only
restrain
the
act
,
but
also
weakens
,
Rom.
8.12,13
.
and
suppresses
the
inclination
;
If
ye
through
the
Spirit
do
mortify
the
deeds
of
the
flesh
,
ye
shall
live
;
there
is
the
mortifying
of
the
act
of
sin
;
and
thus
also
we
are
commanded
to
mortify
our
members
which
are
upon
the
earth
,
as
fornication
,
uncleannesse
,
inordinate
affections
,
evill
concupiscence
,
and
covetousnesse
;
Col.
3.5
.
and
again
,
to
crucify
the
affections
and
lusts
;
Gal.
5.24
.
that
is
,
not
onely
to
restrain
the
act
of
sinne
,
but
to
kill
and
mortify
the
sinful
inclination
.
4.
And
lastly
,
natural
conscience
conflicting
with
sin
,
it
works
not
more
watchfulness
in
a
man
against
the
assaults
of
sin
for
the
time
to
come
,
but
the
Spirit
of
God
when
that
conflicts
with
a
sin
this
day
,
it
makes
him
watchful
against
all
sinne
the
next
day
,
and
all
his
dayes
;
and
thus
you
have
the
third
Quere
dispatched
,
touching
the
difference
that
is
between
the
conflict
of
the
flesh
and
the
Spirit
,
and
that
combate
which
is
onely
between
the
naturall
conscience
of
an
unregenerate
man
,
and
his
lusts
.
Quere
.
4
What
rules
may
be
given
,
seeing
the
Spirit
doth
conflict
against
the
flesh
in
us
,
that
by
the
following
of
them
we
may
be
able
to
prevail
against
the
motions
of
the
flesh
to
sinne
?
Answ.
This
is
a
practicall
,
and
an
usefull
question
;
and
for
answer
thereto
,
I
shall
give
you
five
directions
.
1.
Listen
to
what
conscience
shall
say
to
you
,
when
you
are
tempted
to
any
sin
;
conscience
,
it
is
Gods
spie
,
mans
overseer
,
and
the
Spirits
officer
:
and
in
hearkening
to
its
checks
you
take
a
ready
way
to
imbrace
the
Spirits
motions
,
and
deaf
your
ear
to
the
motions
of
sin
;
it
is
the
Spirits
office
not
only
to
witnesse
with
our
Spirits
,
but
also
to
check
and
rebuke
us
for
sin
with
our
spirits
;
therefore
hearken
to
what
your
own
conscience
shall
speak
,
whether
it
will
solicite
thee
after
this
manner
,
saying
,
Why
wilt
thou
dishonour
so
good
a
God
,
hazzard
thy
precious
soul
,
and
break
a
good
Law
?
As
sin
gives
a
wound
to
conscience
:
so
conscience
awakened
,
enlightened
,
and
sanctified
gives
a
great
check
to
sinne
,
that
it
shall
not
reign
in
a
cihlde
of
God
.
2.
If
you
would
have
the
Spirit
prevail
over
the
flesh
,
then
be
sure
you
minister
no
occasion
of
sin
unto
the
flesh
,
lest
from
vicious
motions
there
come
sinful
actions
.
This
rule
the
Apostle
gives
to
the
Galatians
,
Gal.
5.13
.
exhorting
them
not
to
use
their
liberty
for
an
occasion
to
the
flesh
;
that
is
,
do
nothing
which
may
administer
an
occasion
to
the
flesh
,
to
take
hold
on
you
.
It
is
true
,
the
flesh
can
sinne
without
an
occasion
,
and
a
man
may
be
an
adulterer
though
he
never
saw
a
woman
,
and
a
man
may
be
a
thief
though
he
never
stole
,
and
a
murtherer
though
he
never
spilt
blood
;
but
occasions
to
sin
they
do
the
more
strengthen
corrupt
nature
,
as
the
Philosophers
tells
us
that
acts
do
strengthen
habits
:
so
the
more
thou
acts
sin
,
the
more
strength
it
gathers
;
and
hence
it
was
,
Numb.
6.9
.
that
the
Nazarites
who
were
forbidden
to
drink
wine
,
were
also
forbidden
to
eat
any
thing
that
came
of
the
Vine-tree
;
they
were
not
to
eat
the
raisin
nor
the
husk
of
the
grape
,
that
an
occasion
of
sinne
might
not
be
admitted
to
them
.
And
the
wise
man
shewing
the
mischief
of
whoredome
,
Prov.
5.8
.
exhorts
not
to
come
near
the
dore
of
her
house
;
it
is
no
sinne
in
it selfe
to
come
nigh
any
ones
dore
;
but
because
being
nigh
the
dore
of
an
harlot
,
may
occasion
and
stirre
up
unclean
thoughts
and
lustful
desires
,
therefore
we
are
commanded
not
to
come
near
her
dore
.
It
is
observable
,
that
God
would
not
be
called
Baali
,
but
Ishi
:
there
was
no
harm
in
the
word
Baali
,
for
it
signified
in
the
common
use
of
the
word
my
Husband
,
Hosea
2.16
.
Isai.
54.5
.
as
Isai
:
54.5
.
Thy
Maker
is
thy
husband
.
It
is
in
the
Hebrew
thy
Baal
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dominus
,
mari●us
.
i.
e.
thy
Lord
or
husband
,
but
this
is
forbidden
,
that
so
the
name
of
an
Idol
continued
amongst
them
(
for
they
usually
called
their
Idols
Baalim
)
might
be
no
allurement
to
idolatry
.
To
this
purpose
Divines
make
much
use
of
that
place
in
Deuteron
.
Deut.
25.13
.
25.13
.
where
it
is
said
,
Thou
shalt
not
have
in
thy
bag
divers
weights
,
a
great
and
a
small
;
the
having
of
these
weights
in
the
bag
,
you
would
think
to
be
no
sinne
;
you
will
say
,
though
I
have
them
in
my
house
,
yet
I
never
buy
nor
sell
by
them
,
you
may
say
they
are
only
in
my
bag
,
not
in
my
scale
;
but
sayes
God
,
Thou
shalt
not
have
them
in
thy
bag
,
lest
it
be
a
temptation
to
thee
to
bring
them
from
thy
bag
into
thy
scale
.
So
the
Israelites
were
commanded
not
to
eat
swines
flesh
,
Levit.
11.7,8
.
Levit.
11.7,8
.
Now
you
shall
read
in
Isaiah
65.4
.
how
the
Lord
blames
the
Israelites
for
two
things
,
They
eat
swines
flesh
,
(
sayes
he
)
and
the
broth
of
abominable
things
are
in
their
vessels
;
God
did
onely
forbid
the
eating
of
swines
flesh
,
and
yet
here
he
condemns
the
broth
also
.
And
why
?
but
because
the
eating
of
the
broth
,
might
be
a
temptation
to
them
to
eat
the
flesh
also
;
therefore
take
heed
that
you
minister
no
occasion
to
the
flesh
,
lest
you
be
intangled
thereby
.
—
An
example
you
have
of
this
related
by
Augustine
of
one
Allipius
,
Aug.
Confes
.
l●b.
6.
cap.
8.
that
was
drawn
by
importunity
of
friends
to
be
present
at
the
Gladiatory
games
of
the
Romanes
,
but
being
there
resolved
to
shut
his
eyes
all
the
while
,
that
so
though
he
was
present
in
body
,
yet
he
might
be
absent
in
heart
,
but
upon
a
great
shout
the
people
gave
at
the
fail
of
one
of
the
Combatants
,
he
opened
his
eyes
,
and
became
an
approver
of
that
bloody
and
barbarous
spectacle
;
and
therefore
take
heed
of
yielding
to
occasions
of
sin
.
3.
If
you
would
not
have
the
flesh
prevaile
against
the
Spirit
,
roll
not
sinne
in
your
thoughts
and
contemplations
;
rolling
of
sinne
in
the
fancie
and
speculation
,
is
that
which
weakens
the
Spirits
motions
and
workings
,
and
doth
strengthen
the
motions
of
sinne
in
thy
heart
.
Ezek.
23.19
.
—
This
the
Prophet
Ezekiel
speaks
of
in
Chap.
23.
and
verse
19.
She
multiplied
her
whoredomes
in
calling
to
remembrance
the
dayes
of
her
youth
;
bodily
uncleannesse
is
caused
by
contemplating
the
sinne
in
ones
minde
,
and
is
the
way
to
fence
thy
heart
against
the
Spirits
motions
.
4.
If
you
would
have
the
Spirit
prevail
,
resist
and
conflict
with
your
lusts
timely
;
do
not
stay
too
long
before
you
beginne
to
conflict
:
many
times
men
stay
so
long
before
they
beginne
,
Principiis
obsta
,
&c.
that
they
are
vanquisht
before
they
fight
.
Be
ready
therefore
to
oppose
sin
in
the
birth
;
do
as
Pharaoh
,
who
would
not
let
the
children
of
the
Hebrewes
grow
to
men
of
yeares
,
but
killed
them
assoon
as
they
were
born
:
so
deal
thou
by
thy
sinnes
.
5.
Cherish
and
entertain
the
Spirits
motions
;
Intus
existens
P●ohibet
alienum
.
whensoever
you
finde
them
disswade
you
from
sinne
,
let
the
motions
of
the
Spirit
be
within
,
and
they
will
keep
the
motions
of
the
flesh
without
.
6.
Entertain
no
Treaty
with
sinne
;
if
you
parley
with
sinne
,
you
have
reason
to
suspect
the
conquest
;
the
flesh
is
a
mortal
enemy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Qui
deliberant
desciverunt
.
and
you
must
either
kill
or
be
killed
.
There
is
no
Treaty
of
Peace
to
be
obtained
betwen
the
flesh
and
the
Spirit
;
this
combate
is
of
such
a
nature
,
that
there
is
neither
a
Treaty
of
Peace
,
nor
a
cessation
of
armes
all
your
life-long
.
It
is
a
notable
observation
if
you
compare
the
first
of
the
Galatians
,
verse
16.
Gal.
1.16
.
compared
with
Acts
26.19
.
with
the
twenty
sixth
of
the
Acts
,
verse
19.
In
the
Galatians
you
there
read
the
story
of
Pauls
conversion
,
and
sayes
he
,
Immediately
I
conferred
not
with
flesh
and
blood
;
that
is
,
with
my
corrupt
heart
,
what
dangers
I
should
meet
with
,
and
what
hazards
I
should
go
through
;
and
in
the
Acts
,
where
you
have
Paul
relating
the
same
story
to
King
Agrippa
;
he
sayes
,
Oh
King
,
I
was
not
disobedient
to
the
heavenly
vision
.
To
note
,
sayes
a
learned
man
,
that
consulting
and
debating
with
flesh
and
blood
,
it
is
a
kinde
of
disobedience
to
the
heavenly
vision
;
though
thou
doest
not
yield
to
the
flesh
,
yet
it
is
a
kinde
of
disobedience
to
consult
with
the
flesh
:
and
therefore
never
enter
into
a
Treaty
with
thy
sinne
.
7.
Resist
sinne
impartially
,
that
is
,
every
sinne
;
and
do
this
in
sincerity
:
if
thou
wilt
hate
the
garment
spotted
with
the
flesh
,
then
also
thou
wilt
hate
the
flesh
.
Herod
did
many
things
,
but
left
not
his
Herodias
.
Serm.
XVIII
.
At
Lawrence
Jewry
London
,
Januar.
5.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Proceed
now
to
the
cause
of
this
conflict
,
whence
it
is
that
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
;
and
the
Apostle
assignes
the
reson
,
these
being
contrary
the
one
to
the
other
.
The
words
need
not
much
explaining
,
only
the
saying
of
the
Apostle
,
when
he
tells
you
that
the
flesh
and
the
Spirit
are
in
the
same
man
,
and
that
these
are
contrary
the
one
to
the
other
;
Touching
which
I
shall
lay
down
this
conclusion
,
That
contraries
may
be
found
in
the
same
subject
.
It
is
true
that
contraries
cannot
be
in
the
same
subject
,
in
an
intense
and
highest
degree
,
but
they
may
be
in
a
lesser
and
lower
degree
;
and
thus
it
is
here
.
The
Apostle
tells
you
of
the
flesh
and
the
Spirit
in
the
same
regenerate
man
,
Contraria
non
possunt
esse
in
eodem
subjecto
in
gradu
intenso
.
and
of
these
being
contrary
the
one
to
the
other
,
that
is
,
not
in
the
highest
,
but
in
a
more
remisse
degree
;
In
the
highest
degree
they
cannot
be
found
,
because
in
heaven
there
is
perfect
grace
without
sin
,
and
in
hell
there
is
all
sin
and
no
grace
;
but
on
earth
,
we
are
partly
sinful
,
ann
partly
gracious
,
and
therefore
these
two
contrarieties
being
in
a
regenerate
man
in
a
more
remisse
degree
,
they
may
be
very
fairly
consistent
.
These
two
are
contrary
the
one
to
the
other
;
it
is
impossible
to
conceive
a
more
bitter
opposition
and
direct
contrariety
between
any
thing
in
the
world
,
then
between
the
flesh
and
the
Spirit
;
there
is
not
more
contrariety
between
light
and
darknesse
,
between
heaven
and
hell
,
fire
and
water
,
then
between
the
flesh
and
the
Spirit
.
Contrariety
,
it
is
more
then
enmity
;
enemies
may
be
reconciled
,
but
contraries
never
;
indeed
one
contrary
may
expell
another
,
but
one
contrary
cannot
be
reconciled
to
another
;
water
may
quench
fire
,
but
it
cannot
be
reconciled
to
fire
;
and
light
may
expell
darknesse
,
but
they
are
not
to
be
reconciled
.
The
contrariety
of
the
flesh
against
the
Spirit
consists
in
this
,
that
whatsoever
good
the
Spirit
wills
,
the
flesh
wills
;
and
what
good
the
Spirit
excites
to
,
the
Spirit
disswades
from
;
this
is
the
contrariety
,
and
this
is
the
cause
of
the
conflict
in
regenerate
men
.
Doct.
The
Doctrine
is
this
:
That
there
is
a
mutual
and
irreconcileable
contrariety
between
the
flesh
and
the
Spirit
,
between
nature
and
grace
,
in
the
hearts
of
regenerate
men
.
I
call
it
a
mutual
contrariety
,
because
it
is
not
a
single
opposition
,
the
flesh
is
against
the
Spirit
,
and
the
Spirit
against
the
flesh
;
and
then
I
call
it
an
irreconcileable
contrariety
,
because
though
enemies
may
be
reconciled
,
yet
contraries
never
.
In
the
handling
of
which
point
,
I
shall
onely
demonstrate
the
truth
of
it
,
and
then
conclude
with
a
practical
application
.
Demonst.
1
And
first
,
this
contrariety
appears
by
the
contrary
names
given
both
to
the
flesh
and
Spirit
in
Scripture
,
as
here
in
the
Text
corruption
it
is
called
flesh
,
and
grace
is
called
the
Spirit
;
corruption
is
called
darknesse
,
but
grace
is
called
light
.
Rom.
13.12
.
Rom.
13
12.
It
is
called
a
law
of
death
,
Rom.
8.2
.
2
Cor.
7.1
.
1
Tim.
4.12
.
but
grace
is
called
the
law
of
the
Spirit
of
life
,
Rom.
8.2
.
Corruption
is
called
filthinesse
of
the
flesh
,
2
Cor.
7.1
.
but
grace
is
called
purity
of
spirit
.
1
Tim.
4.12
.
So
that
by
the
these
contrary
names
given
both
to
the
flesh
and
the
Spirit
,
the
contrariety
of
both
is
set
out
.
2.
They
are
both
contrary
principled
and
origined
;
for
,
First
,
corruption
it
is
called
the
work
of
the
devill
;
and
,
For
this
purpose
was
the
Son
of
God
manifested
,
that
he
might
destroy
the
works
of
the
devil
,
John
3.8
.
1
John
3.8
.
but
grace
is
called
the
work
of
God
,
Phil.
1.6
.
Phil.
1.6
.
Again
,
corruption
it
is
called
the
lust
of
the
devil
,
John
8.44
.
John
8.44
.
but
grace
is
called
the
fruit
of
the
Spirit
,
Gal.
5.22
.
Gal.
5.22
.
so
that
these
proceed
from
a
contrary
original
.
That
which
is
born
of
the
flesh
,
is
flesh
;
and
that
which
is
born
of
the
Spirit
,
is
Spirit
.
John
3.6
.
3.
They
have
contrary
acts
and
contrary
uses
;
the
flesh
is
said
to
lust
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
they
are
contrary
in
their
works
;
and
hence
in
Scripture
,
sin
it
is
called
a
work
contrary
to
God
;
Levit.
26.
sin
makes
a
man
walk
contrary
to
God
,
but
the
Spirit
drawes
a
man
to
walk
in
the
wayes
of
God
;
sinne
is
the
Dalilah
that
will
never
let
a
man
alone
,
but
presse
him
with
importunity
to
yield
to
the
temptations
thereof
.
4.
They
are
contrary
in
their
ends
and
issues
;
the
end
of
the
flesh
is
to
damne
the
soul
,
but
the
Spirit
its
motions
and
workings
are
to
save
the
soule
.
We
are
commanded
to
abstain
from
fleshly
lusts
,
which
warre
against
the
soule
;
and
the
Apostle
tells
us
,
That
if
we
live
after
the
flesh
,
we
shall
die
:
but
if
we
through
the
Spirit
do
mortify
the
deeds
of
the
body
,
we
shall
live
.
Rom.
8.13
.
The
tendency
of
sin
is
unto
death
,
but
of
grace
unto
eternal
life
.
And
therefore
saith
the
same
Apostle
,
The
law
of
the
Spirit
of
life
in
Christ
Jesus
,
hath
made
me
free
from
the
law
of
sin
and
death
.
Rom.
8.2
.
Upon
these
demonstrations
it
appears
the
flesh
and
the
Spirit
are
contrary
the
one
to
the
other
.
Vse
.
1
Of
instruction
.
If
so
be
these
are
contrary
the
one
to
the
other
,
first
,
let
us
consider
the
contrariety
of
the
flesh
against
the
Spirit
,
and
thence
learn
these
three
inclinations
.
1.
Learn
to
admire
the
free
grace
and
mercy
of
God
,
that
notwithstanding
this
contrariety
of
the
flesh
against
the
Spirit
in
thee
,
yet
that
this
should
not
stirre
up
anger
and
fury
in
God
,
but
rather
pity
and
mercy
;
herein
is
Gods
great
love
shewed
to
his
people
.
God
doth
to
us
as
we
would
do
to
a
man
that
hath
taken
poyson
,
we
pity
such
a
man
;
but
poison
in
a
tode
that
we
hate
:
when
God
sees
sinne
in
his
people
,
tormenting
them
as
poison
in
the
body
,
though
they
have
such
sinful
natures
,
and
so
contrary
to
grace
;
yet
this
stirres
not
up
fury
,
but
favour
,
and
pity
in
God
.
It
is
a
note
worth
your
observation
,
by
comparing
two
Scriptures
together
,
Gen.
6.5,6
.
Compared
with
Gen.
8.21
.
Gen.
6.5,6
.
with
Gen.
8.21
.
In
the
sixth
of
Genesis
,
it
is
said
there
that
the
Lord
saw
that
the
imaginations
of
mans
heart
were
evill
,
and
only
evill
,
and
that
continually
;
and
therefore
saith
God
,
I
will
destroy
man
from
the
earth
;
there
their
corrupt
nature
,
and
the
issues
and
acts
of
it
provoked
God
to
fury
;
but
compare
that
place
with
Chapt.
8.21
.
and
there
you
read
that
God
will
not
any
more
curse
the
ground
for
mans
sake
,
because
the
imagination
of
his
heart
is
evill
from
his
youth
;
this
is
a
strange
reason
,
one
would
think
it
should
be
on
the
contrary
,
but
God
doth
not
bring
a
curse
,
but
annexeth
a
promise
,
as
if
he
should
say
,
though
I
might
destroy
man
as
I
did
in
the
flood
,
yet
I
will
not
do
it
,
though
the
imagination
of
his
heart
be
evill
,
and
that
continually
;
no
,
though
his
heart
be
so
bad
:
this
should
teach
us
to
admire
the
grace
of
God
,
that
notwithstanding
the
contrariety
of
our
natures
unto
holinesse
,
yet
that
this
should
not
stirre
up
fury
,
but
rather
pity
and
mercy
in
God
to
us
.
2.
Learn
to
admire
the
grace
and
mercy
of
God
,
that
notwithstanding
the
contrariety
that
is
in
our
natures
against
the
Spirit
,
that
yet
there
is
an
irresistiblenesse
in
the
Spirits
working
converting
grace
,
that
the
Spirit
should
conquer
a
man
,
and
break
down
the
strong
holds
of
nature
,
2
Cor.
10.4
.
that
the
Spirit
of
God
should
out
of
these
contraries
bring
other
contraries
;
for
so
the
Lord
doth
,
commanding
light
to
shine
out
of
darknesse
.
Oh
admire
the
omnipotency
of
Gods
grace
,
2
Cor.
4.6
.
that
notwithstanding
the
contrariety
of
thy
nature
,
yet
it
hath
not
been
able
to
resist
converting
grace
.
3.
Admire
the
grace
of
God
,
that
notwithstanding
the
contrariety
of
thy
nature
,
yet
that
there
should
be
in
the
regenerate
either
activity
or
perpetuity
of
grace
,
that
thou
doest
act
grace
seeing
thou
hast
a
principle
of
sin
in
thee
,
Gratia
in
nobis
est
flamma
in
extingui
bilis
in
med
●o
mari
.
and
that
thou
hast
a
perpetuity
in
the
state
of
grace
,
that
this
contrariety
should
never
be
able
either
totally
or
finally
to
conquer
grace
:
admire
that
this
spark
of
fire
should
not
be
drowned
by
this
flood
of
corruption
;
that
this
contrariety
in
thy
heart
against
grace
,
should
not
destroy
grace
:
if
thou
art
once
in
the
state
of
grace
,
thou
art
ever
so
;
and
therefore
let
this
heighten
your
admiration
,
Adam
had
perfect
grace
,
and
yet
not
perpetuity
in
it
,
but
thou
hast
imperfect
grace
,
and
yet
thou
art
established
therein
,
that
thou
shalt
not
fall
.
Vse
.
2
Of
humiliation
;
and
indeed
these
doctrines
about
corruption
of
nature
,
they
tend
chiefly
to
debase
this
proud
heart
of
man
,
that
is
degenerated
,
and
fallen
from
so
glorious
an
estate
.
—
Be
humble
,
oh
man
!
though
thou
hast
a
principle
of
grace
,
yet
thou
hast
something
in
thee
that
carries
a
contrariety
to
grace
,
thou
hast
a
contrary
principle
to
a
gracious
principle
,
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
;
now
here
I
shall
speak
not
onely
to
unregenerate
men
,
but
to
the
regenerate
also
;
and
there
are
these
seven
considerations
to
provoke
you
to
be
humbled
.
1.
Consider
that
the
flesh
,
and
thereby
this
contrariety
against
grace
,
it
was
more
ancient
in
thee
then
grace
was
in
thee
;
it
was
in
thee
before
the
Spirit
of
grace
was
.
Divines
make
the
strugling
of
Esau
and
Jacob
in
the
womb
of
Rebeccah
,
an
embleme
of
corruption
and
grace
in
a
regenerate
man
;
they
strugled
in
the
womb
;
and
it
is
observed
that
Esau
the
bad
sonne
was
born
first
,
and
Jacob
the
good
son
born
last
;
it
is
a
fit
resemblance
of
nature
and
grace
which
strive
in
the
heart
of
a
regenerate
man
,
but
remember
this
,
that
sin
is
the
elder
of
the
twaine
;
before
thou
hadst
the
Spirit
thou
hadst
the
flesh
:
nature
is
the
elder
brother
,
nay
assoon
as
ever
there
was
an
union
between
the
soul
and
body
,
sin
was
in
the
soule
;
nay
not
only
before
thou
couldst
act
grace
thou
hadst
sin
,
but
before
thou
couldst
act
reason
.
I
remember
Augustine
hath
a
relation
in
his
Confessions
concerning
a
little
childe
,
Vidi
infantulum
Zelantem
,
&c.
which
saw
another
childe
suck
his
mothers
brest
,
and
sayes
he
,
before
the
childe
spake
,
I
saw
an
envious
nature
in
it
,
the
child
grew
pale
to
see
the
other
suck
his
mothers
brest
,
&
this
,
sayes
he
,
made
me
call
to
mind
my
original
sin
;
and
truly
this
is
a
great
advantage
to
the
flesh
,
that
the
flesh
is
first
in
a
man
;
as
if
two
Armies
come
to
fight
a
pitcht
battel
,
that
Army
which
first
comes
to
the
field
,
hath
much
advantage
against
the
other
that
come
after
into
the
field
;
the
flesh
hath
gotten
the
sunne
and
winde
against
us
,
it
hath
many
advantages
upon
this
consideration
that
it
was
first
in
thee
,
and
therefore
be
humbled
.
2.
Be
humbled
on
this
consideration
,
that
the
flesh
and
this
contrariety
of
the
flesh
against
grace
in
thy
nature
,
't
is
more
abundant
in
thee
then
grace
is
;
't
is
not
onely
more
timely
,
but
also
more
abundant
;
though
a
Christian
hath
the
Spirit
,
yet
every
regenerate
man
hath
more
of
the
flesh
;
you
have
now
received
but
the
first
fruits
of
the
Spirit
,
but
you
have
the
whole
crop
of
sin
,
the
whole
harvest
of
original
corruption
;
in
a
regenerate
man
there
are
more
swarms
of
lusts
and
unholy
thoughts
,
then
there
are
gracious
thoughts
;
as
in
every
hedge
there
are
more
briars
and
thornes
then
fruitful
trees
,
so
in
every
mans
heart
,
more
briars
and
thornes
of
corruption
,
then
of
the
fruitful
trees
of
grace
.
And
as
in
every
field
there
are
more
thistles
and
weeds
;
then
lilies
and
roses
,
so
in
every
heart
there
is
more
of
corrupt
nature
then
of
true
grace
.
Sin
growes
naturally
,
but
grace
only
by
divine
culture
.
Corruption
is
natural
,
but
grace
is
supernatural
.
That
of
the
Apostle
is
observable
to
this
purpose
,
Rom
6.19
.
where
he
exhorts
us
,
As
we
have
yielded
our
members
to
uncleannesse
,
and
to
iniquity
unto
iniquity
:
so
now
to
yield
cur
members
servants
to
righteousnesse
unto
holinesse
.
Divines
gather
hence
,
that
the
Apostle
speaking
of
sin
,
maketh
mention
of
three
To
's
,
there
is
to
uncleannesse
,
to
iniquity
,
and
unto
iniquity
;
but
when
he
speaks
of
grace
and
holinesse
,
he
mentions
but
two
To
's
;
to
note
that
there
is
more
abundance
of
sin
in
thee
then
grace
.
—
Ransack
a
believer
in
every
faculty
,
and
in
every
faculty
you
shall
finde
more
sin
then
grace
.
First
,
look
into
the
understanding
,
Hoc
tantum
scio
me
nihil
scire
.
Hieronym
.
and
there
you
shall
finde
more
ignorance
then
knowledge
;
and
so
Hierom
himselfe
confesseth
,
that
he
was
ignorant
of
more
truths
then
he
did
understand
.
In
the
memory
there
is
more
forgetfulnesse
then
retention
of
good
;
thou
forgettest
more
good
then
thou
doest
remember
;
Heb.
2.1
.
the
best
man
alive
doth
not
remember
so
much
of
a
Sermon
as
he
doth
forget
.
And
therefore
the
Apostle
gives
this
counsell
,
that
we
should
give
the
more
earnest
heed
to
those
things
which
we
have
heard
,
lest
we
let
them
slip
as
a
broken
and
leaking
vessel
runs
out
;
for
the
word
signifies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
metaphor
taken
from
leaking
vessels
.
And
so
likewise
in
the
fancy
there
are
more
vain
sinful
,
and
unclean
speculations
,
then
there
are
divine
and
holy
contemplations
.
In
the
affections
there
is
more
love
to
earthly
things
then
to
heavenly
;
thou
more
fearest
man
then
God
,
and
grievest
more
for
affliction
then
sin
;
for
the
punishment
more
then
for
the
evill
of
sin
;
if
you
ransack
all
men
,
you
shall
finde
more
corruption
of
nature
,
then
holinesse
and
grace
in
them
,
Gal.
5.19,20
.
this
the
Apostle
hints
in
that
catalogue
which
he
gives
of
the
works
of
the
flesh
,
and
the
fruits
of
the
Spirit
,
where
he
reckons
up
seventeen
sins
,
and
but
seven
graces
;
to
note
that
there
is
more
sinne
then
grace
in
men
.
Corruption
it
is
like
great
Goliah
,
and
grace
is
but
like
little
David
;
but
yet
though
corruption
be
strong
,
&
there
be
more
of
it
in
us
then
grace
,
yet
we
shall
get
the
victory
in
the
close
;
though
Goliah
be
stronger
then
David
,
yet
as
David
,
so
all
the
regenerate
shall
have
the
final
successe
and
conquest
.
3.
That
you
may
be
humbled
,
consider
that
this
contrariety
of
nature
to
grace
,
it
works
unweariedly
in
you
;
if
this
contrariety
did
shew
it selfe
now
and
then
,
upon
some
extraordinary
occasion
,
it
were
not
so
much
;
but
this
corruption
it
works
unweariedly
against
grace
;
grace
and
good
motions
are
supernatural
,
and
therefore
are
sometimes
irksome
to
us
that
are
flesh
and
blood
:
but
corrupt
motions
to
sinne
they
are
natural
to
a
man
,
and
things
which
act
naturally
,
act
unweariedly
;
as
the
Sea
,
it
's
never
weary
of
flowing
,
nor
the
Sunne
of
running
its
course
;
and
as
the
fire
is
never
weary
of
burning
:
so
neither
is
corrupt
nature
of
opposing
the
holy
Spirit
;
our
whole
course
and
way
to
heaven
is
up
the
hill
,
and
against
the
tide
and
winde
,
both
of
corruptions
and
temptations
.
4.
Be
humbled
also
on
this
ground
,
that
this
contrariety
of
nature
it
will
work
continually
against
grace
,
even
to
thy
dying
day
;
if
it
did
but
oppose
sometimes
,
and
then
would
be
weary
,
or
else
if
it
were
stinted
to
some
age
of
a
mans
life
,
it
were
something
;
but
this
corruption
will
shew
it self
contrary
to
grace
;
as
long
as
thou
livest
,
thou
mayest
get
rid
of
actual
sin
,
but
thou
canst
never
rid
thy
heart
of
this
habitual
corrupt
nature
.
It
is
a
notable
saying
of
Cyprian
to
this
purpose
;
It
is
more
(
sayes
he
)
to
take
away
one
sin
,
then
many
sins
;
his
meaning
is
this
,
that
it
is
harder
to
take
away
this
one
sin
of
nature
,
then
to
take
away
many
sins
of
life
;
as
for
actual
sins
,
the
sinnes
thou
wast
haunted
with
the
last
year
,
thou
mayest
not
be
troubled
with
them
now
,
nor
the
sins
that
now
thou
art
troubled
with
hereafter
;
but
the
sin
of
thy
nature
,
it
hath
troubled
thee
the
last
year
,
and
this
year
also
,
and
it
will
do
all
thy
dayes
;
that
as
Ivy
in
a
wall
,
though
you
lop
off
the
branches
,
yet
it
is
so
fastened
in
the
joints
and
intrals
of
the
wall
,
that
till
you
pluck
down
the
wall
,
you
cannot
root
up
the
the
Ivy
;
so
it
is
with
us
,
till
God
pull
down
this
wall
of
your
body
,
the
root
of
your
sin
cannot
be
plucked
up
.
This
was
typified
under
the
Levitical
Law
,
Lev.
14.41,45
.
in
that
house
which
was
infected
with
a
fretting
Leprosie
,
all
their
scraping
and
pouring
out
of
the
dust
thereof
,
could
not
make
the
house
clean
,
and
therefore
God
commanded
that
the
house
should
be
pulled
down
and
be
remov●d
:
The
corruption
of
our
natures
is
like
this
Leprosy
,
which
nothing
but
the
pulling
down
of
the
wall
of
the
house
would
remedy
:
so
nothing
but
the
death
of
the
body
will
perfectly
destroy
the
body
of
death
.
This
leprous
house
is
a
type
of
thy
defiled
body
,
and
the
scraping
thereof
,
an
embleme
of
thy
indeavour
to
sweep
thy
heart
of
sin
,
and
yet
for
all
this
,
the
house
could
not
be
cleansed
till
it
was
pulled
down
:
neither
can
the
house
of
thy
body
be
wholly
purified
,
and
sin
quite
extirpated
,
untill
it
be
plucked
down
and
laid
in
the
dust
.
I
remember
a
learned
Authour
,
Luke
23.40
.
he
makes
the
impenitent
thief
on
the
Crosse
an
embleme
of
the
sin
of
our
natures
,
when
he
was
nailed
to
the
Crosse
,
and
(
as
we
say
)
bound
hand
and
foot
,
he
had
onely
one
member
untied
,
and
that
was
his
tongue
,
and
with
that
he
falls
a
reviling
on
Jesus
Christ
;
just
so
,
sayes
this
Authour
,
are
our
natures
,
when
a
man
lies
on
his
death-bed
,
and
cannot
stirre
hand
nor
foot
,
even
then
hath
he
a
nature
kindled
with
fire
from
hell
,
wherewith
he
sinnes
against
God
;
Oh
let
this
greatly
humble
us
in
the
sight
of
God
.
5.
Consider
that
this
contrariety
in
thy
nature
against
grace
,
though
it
be
repugnant
to
grace
,
yet
it
is
suitable
to
thy
nature
.
Corrupt
nature
will
tempt
men
to
those
sins
which
are
most
suitable
to
flesh
and
blood
;
as
the
devil
when
he
tempted
Christ
in
the
wildernesse
being
an
hungry
,
Command
,
sayes
he
,
Matth.
4.3
.
that
these
stones
be
made
bread
;
this
was
a
very
suitable
temptation
to
Christs
condition
,
for
he
had
fasted
fourty
dayes
and
fourty
nights
and
was
hungry
,
the
devil
did
suit
him
with
a
temptation
;
and
if
the
devil
do
suit
temptations
to
our
condition
,
our
natures
will
much
more
,
because
a
mans
owne
heart
knowes
what
is
more
suitable
to
his
inclination
then
the
devil
doth
;
it
is
true
,
the
devil
knowes
what
a
mans
inclination
is
by
his
actions
,
otherwise
he
cannot
know
;
but
our
natures
are
so
corrupted
,
that
they
will
propose
temptations
that
are
most
pleasing
to
flesh
and
blood
;
and
to
those
sinnes
which
either
by
custome
or
inclination
we
are
most
inclined
to
.
And
this
the
Apostle
James
speakes
of
,
as
I
have
formerly
noted
;
Jam.
1.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
when
he
sayes
,
that
every
man
is
tempted
,
when
he
is
drawn
away
of
his
own
lusts
,
and
enticed
.
It
is
a
metaphor
taken
from
fisher-men
,
who
will
suit
their
bait
to
the
fish
which
they
desire
to
take
,
and
will
not
alwayes
fish
with
the
same
bait
;
thus
it
is
here
,
thy
corrupt
nature
doth
play
the
fisherman
,
and
layes
such
a
bait
which
is
most
suitable
to
every
mans
inclination
;
therefore
on
this
consideration
be
humbled
,
that
sin
is
so
suitable
to
thy
corrupt
nature
.
6.
Be
humbled
on
this
ground
,
that
thy
corrupt
nature
will
carry
thee
to
commit
such
sinnes
,
which
thou
didst
believe
in
thy
heart
thou
shouldst
never
fall
into
;
an
eminent
example
hereof
we
have
in
Hazael
,
who
when
he
was
told
by
the
Prophet
Elisha
what
evil
he
should
do
unto
the
children
of
Israel
:
That
he
should
set
their
strong
holds
on
fire
,
and
slay
their
young
men
with
the
sword
,
dash
their
children
against
the
stones
,
and
rip
up
women
with
childe
;
Oh
,
sayes
he
,
is
thy
servant
a
dog
,
that
he
should
do
these
things
?
2
Kings
8.12
.
he
could
not
believe
it
,
and
yet
this
he
did
,
and
worse
then
there
the
Prophet
had
told
him
.
Here
is
cause
therefore
to
be
humbled
;
there
is
that
evil
seminally
in
thy
nature
that
will
provoke
to
sinne
,
which
thou
couldst
not
imagine
to
be
there
;
why
else
should
Christ
admonish
his
Disciples
,
Luke
21.34
.
to
take
heed
that
their
hearts
were
not
overcharged
with
surfetting
and
drunkennesse
,
and
worldly
cares
;
Alas●
what
danger
was
there
for
poor
Disciples
to
be
overtaken
with
these
sins
?
yet
Christ
knew
that
there
was
cause
for
them
to
take
heed
;
though
they
were
eminent
Apostles
of
Christ
,
yet
they
had
the
seed
of
those
evils
in
their
natures
.
It
is
an
observation
of
Mr.
Capel
,
Capel
of
temptations
.
that
a
godly
man
at
one
time
or
other
before
his
death
shall
be
tempted
either
by
the
devil
or
his
own
heart
to
break
every
Commandment
of
the
Law
,
and
to
doubt
of
every
article
in
the
Creed
;
and
therefore
do
not
think
thou
art
so
well
setled
in
thy
judgement
,
that
thou
shalt
never
fall
into
errour
;
and
thou
which
livest
holily
,
be
not
over-confident
,
nor
too
secure
,
thinking
that
thou
shalt
never
fall
,
as
such
a
man
fell
;
remember
thou
hast
as
bad
a
heart
,
and
if
God
should
suffer
the
devil
,
thy
own
corrupt
nature
,
and
an
occasion
to
concurre
together
,
thou
wouldest
fall
into
as
bad
a
sinne
as
ever
any
in
the
world
fell
into
,
there
is
such
a
contrariety
in
thy
nature
against
grace
,
that
it
would
carry
thee
to
the
most
unnatural
and
grosse
sinnes
that
are
in
the
world
.
Augustine
had
a
good
saying
when
he
saw
a
man
fall
into
sinne
,
Tu
hodie
;
ego
cras
,
Thou
fallest
to
day
,
and
I
to
morrow
,
if
God
help
me
not
.
7.
Consider
that
this
contrariety
in
thee
it
is
an
universal
contrariety
;
if
there
were
a
contrariety
against
some
grace
,
and
not
against
all
,
it
were
somewhat
excusable
;
or
if
there
were
onely
a
contrariety
in
some
parts
,
not
in
all
,
it
were
somewhat
tolerable
:
but
when
this
contrariety
is
universal
in
every
respect
,
how
intolerable
is
this
?
though
thou
art
a
godly
man
,
not
only
the
wicked
,
but
even
thou
who
art
a
godly
man
,
all
thy
body
and
all
thy
soul
is
defiled
;
it
is
true
,
there
is
grace
in
every
part
of
thy
soul
,
so
there
is
sinne
too
.
There
is
ignorance
in
thy
understanding
,
forgetfulnesse
in
thy
memory
,
stubbornnesse
in
thy
will
,
disorder
in
thy
affections
,
hardnesse
in
thy
heart
,
searednesse
in
thy
conscience
;
now
it
is
true
,
though
every
faculty
be
infected
,
yet
also
is
every
part
regenerated
too
in
those
that
are
godly
.
Corruption
it
is
in
the
soule
,
as
the
soul
is
in
the
body
;
the
whole
soul
is
in
the
whole
body
,
and
the
whole
soul
is
in
every
part
of
the
body
;
just
so
it
is
with
original
corruption
,
it
is
whole
in
every
man
,
and
it
is
whole
in
every
part
of
a
man
.
One
hath
this
note
,
that
corrupt
nature
it
is
more
in
the
soule
,
then
the
soule
is
in
the
body
;
for
though
the
whole
soule
be
in
the
whole
body
,
and
every
part
of
it
,
yet
it
is
not
in
that
manner
in
every
part
of
the
body
,
as
it
is
in
the
whole
body
;
it
is
more
eminently
in
the
whole
,
then
in
part
:
but
corrupt
nature
it
is
more
in
man
,
then
the
soule
is
in
the
body
:
for
though
the
soule
be
in
the
body
,
yet
it
is
but
in
the
members
of
the
body
for
particular
uses
;
it
is
in
the
eye
to
see
,
not
to
work
,
and
in
the
hand
to
work
,
and
not
to
see
;
it
is
in
the
ear
to
hear
,
and
not
to
go
,
and
in
the
foot
to
walk
,
and
not
to
hear
;
but
sinne
is
in
the
soul
,
not
for
particular
acts
;
but
it
is
in
every
man
,
and
in
every
part
of
man
,
provoking
and
enticing
to
all
kinde
of
evil
:
this
the
universality
of
that
corruption
found
in
mans
nature
,
for
which
we
have
great
cause
to
be
humbled
.
Sermon
XIX
.
At
Lawrence
Jewry
London
,
Januar.
19.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
HAving
opened
the
enmity
and
contrariety
that
is
between
the
flesh
and
the
Spirit
:
I
come
now
to
answer
two
cases
of
conscience
relating
to
this
Doctrine
,
and
the
first
is
this
:
-
1.
If
the
flesh
doth
carry
such
a
contrariety
to
grace
,
what
are
the
reasons
why
God
is
pleased
to
leave
such
contrary
principles
in
the
hearts
of
regenerate
men
?
-
2.
If
there
be
such
a
contrariety
which
can
never
be
reconciled
,
then
to
what
end
is
it
for
a
man
to
oppose
the
flesh
?
Quest.
1
What
are
the
reasons
why
even
in
regenerate
men
God
suffers
such
a
contrariety
against
grace
.
Answ.
1
I
shall
answer
the
question
by
these
four
particulars
.
1.
God
doth
it
for
the
clearer
illustration
of
his
mercy
;
God
would
have
shewed
his
goodnesse
if
man
had
never
fallen
;
but
being
fallen
,
Rom.
5.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
shewes
his
mercy
to
him
.
The
end
of
our
redemption
is
that
Gods
grace
and
mercy
might
reign
.
And
herein
you
may
see
a
manifest
signal
thereof
,
that
God
should
work
grace
in
thee
when
thou
hadst
such
a
contrariety
in
thy
heart
against
it
,
this
is
great
mercy
;
though
thou
hast
a
contrary
principle
in
thy
nature
to
grace
,
yet
converting
grace
will
overcome
;
and
though
it
do
not
remove
,
yet
it
will
subdue
corruption
;
and
grace
though
it
be
opposed
,
yet
it
shall
never
be
expelled
;
grace
shall
be
conquerer
at
last
,
though
it
be
alwayes
fighting
,
whilest
we
are
in
this
life
.
2.
God
is
pleased
to
leave
such
a
contrariety
against
grace
,
even
in
the
hearts
of
regenerate
men
,
that
they
might
put
a
higher
estimation
on
Jesus
Christ
.
If
you
had
not
had
a
contrary
principle
to
grace
,
you
would
onely
have
admired
God
as
a
Creator
;
but
now
having
a
principle
of
sinne
within
you
,
you
come
to
see
the
need
you
stand
in
of
a
Mediator
.
Adam
in
innocency
needed
not
a
Saviour
,
but
now
thou
being
fallen
by
sin
,
and
having
a
principle
of
enmity
in
thy
nature
,
nothing
but
the
power
of
a
Saviour
can
take
away
this
enmity
by
the
work
of
sanctification
,
and
nothing
but
a
Saviour
can
free
thee
from
the
guilt
of
this
enmity
,
even
Jesus
Christ
;
as
the
Apostle
speaks
,
Rom.
7.24,25
.
I
thank
God
through
Jesus
Christ
that
hath
delivered
me
from
this
body
of
death
;
it
is
he
by
whom
thou
art
delivered
from
this
guilt
and
enmity
.
3.
The
Lord
leaves
this
corruption
of
nature
in
the
hearts
of
his
people
,
to
stirre
up
in
them
a
greater
and
deeper
measure
of
humiliation
.
Humiliation
,
it
had
not
been
a
duty
in
us
,
if
the
Lord
had
not
left
the
remainers
of
original
corruption
in
the
hearts
of
his
chosen
:
indeed
thou
shouldest
have
delighted
in
God
to
all
eternity
;
but
thou
shouldest
not
have
had
this
ground
of
humiliation
,
if
sinne
had
been
totally
extirpated
.
This
was
Pauls
case
,
2
Cor.
12.7
.
an
eminent
Apostle
;
There
was
given
him
a
thorn
in
the
flesh
,
a
messenger
of
Satan
to
buffet
him
,
lest
he
should
be
exalted
above
measure
.
—
There
are
foure
interpretations
given
of
these
words
,
some
referre
this
thorn
in
the
flesh
to
be
meant
of
Hymeneus
and
Alexander
,
which
did
vex
Paul
so
;
but
this
is
groundlesse
.
Others
referre
it
to
some
exquisite
bodily
disease
;
but
that
can
harldy
be
proved
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cypr.
Others
referre
it
to
the
particular
sinne
of
lust
of
uncleannesse
;
but
that
cannot
be
admitted
,
because
Paul
had
the
gift
of
continency
,
and
wished
that
all
men
were
as
himself
,
as
to
that
particular
.
But
here
by
the
thorne
in
the
flesh
.
the
most
inquisitive
and
exquisite
Interpreters
understand
it
to
be
the
sin
of
nature
;
and
it
is
called
a
messenger
of
Satan
,
because
the
devil
doth
joyn
with
mans
nature
,
and
doth
set
on
the
corruption
of
mans
heart
;
Now
why
was
this
thorn
in
the
flesh
left
in
Paul
?
was
it
not
to
humble
him
,
lest
he
should
be
exalted
above
measure
?
Deut.
8.15,16
.
Thus
the
Lord
left
the
fiery
scorpions
in
the
wildernesse
,
to
humble
the
Israelites
;
and
the
Lord
leaves
corruption
in
thy
nature
to
humble
thee
,
that
thou
mightest
not
be
puffed
up
in
thy selfe
,
but
that
when
thou
perceivest
the
corrupt
workings
of
thy
nature
,
thou
mayest
be
the
more
vile
and
base
in
thine
own
eyes
.
4.
The
Lord
leaves
this
corrupt
nature
in
thee
for
the
exercise
of
thy
grace
.
Grace
is
never
more
exercised
,
then
when
it
is
opposed
;
hereby
God
will
try
the
truth
of
thy
grace
,
and
the
honesty
of
thy
heart
,
whether
thou
wilt
fall
in
with
the
Spirit
,
and
side
with
it
against
the
flesh
.
Thus
the
Lord
left
the
Canaanites
in
the
land
,
to
try
whether
the
Israelites
would
joyn
with
them
;
there
is
a
contrary
principle
to
grace
left
in
us
,
to
try
whether
we
will
joyn
with
the
flesh
,
or
follow
the
motions
and
dictates
of
the
Lords
Spirit
.
Quest.
2
The
next
Question
is
,
To
what
purpose
is
it
for
a
man
to
contest
with
the
corruption
of
his
heart
,
seeing
that
we
shall
carry
this
corruption
to
our
grave
?
we
have
heard
that
contraries
can
never
be
reconciled
;
therefore
to
what
end
is
it
to
strive
against
corruption
,
when
there
will
be
no
end
of
the
combate
?
I
shall
name
three
reasons
;
that
though
it
be
true
,
you
cannot
remove
the
contrariety
that
is
in
your
hearts
against
grace
,
yet
there
is
just
reason
why
you
should
maintain
a
contest
against
it
.
1.
If
you
will
not
oppose
corruption
of
nature
,
it
will
break
forth
with
greater
rage
and
violence
in
your
lives
;
thou
hast
now
an
unclean
nature
,
but
if
thou
dost
not
oppose
it
,
thou
wilt
have
a
vicious
life
:
let
but
thy
nature
alone
,
and
it
will
be
like
a
field
unmanured
,
over-runne
with
briars
and
thornes
;
Out
of
the
heart
proceed
evill
thoughts
,
murders
,
adulteries
,
fornication
,
thefts
,
false
witnesse
,
blasphemies
;
Matth.
15.19
if
we
stifle
not
evil
thoughts
in
the
heart
,
they
will
break
out
you
see
into
evill
and
inordinate
practices
of
life
;
so
that
herein
though
you
cannot
remove
original
corruption
,
yet
if
you
do
not
oppose
it
,
you
will
not
only
have
it
in
your
hearts
,
but
also
visible
in
your
lives
.
2.
Though
you
cannot
remove
and
destroy
this
contrariety
of
nature
,
yet
you
may
be
able
to
suppresse
it
;
it
is
true
,
destroy
it
you
cannot
,
but
weaken
it
you
may
;
remove
it
you
cannot
,
but
represse
it
you
may
:
You
may
do
with
it
as
Joshua
did
by
the
Gibeonites
,
he
saved
their
lives
,
but
made
them
hewers
of
wood
and
drawers
of
water
;
and
as
the
Israelites
did
with
the
Canaanites
,
they
did
not
throw
them
out
,
but
made
them
tributaries
,
so
though
thou
canst
not
drive
out
corruption
of
nature
,
yet
thou
mayest
keep
it
under
;
and
the
more
thou
dost
contest
with
thy
corrupt
heart
,
the
more
thou
wilt
be
able
to
keep
i●
under
.
Lev.
14.41,46
.
It
is
an
observable
Law
which
the
Lord
gave
the
Jews
touching
an
house
that
was
infected
with
the
p●agu●
of
Leprosie
;
God
bid
the
people
do
this
,
that
if
the
Leprosie
were
in
the
house
,
they
should
scrape
every
stone
in
this
house
,
and
if
it
could
not
be
clean
by
scraping
,
afterwards
they
were
to
pull
the
house
down
:
Thy
nature
,
it
is
this
leprous
house
:
the
plague
of
leprosie
hath
defiled
thy
nature
,
and
the
Lord
bids
thee
do
with
thy
nature
,
as
the
Jewes
were
to
do
with
their
houses
,
they
were
to
scrape
every
stone
:
so
do
you
labour
to
cleanse
your
hearts
,
sweep
thy
heart
with
the
beesom
of
sanctification
;
and
if
all
will
not
do
,
when
this
house
of
thine
shall
be
pulled
down
by
death
,
then
it
shall
be
cleansed
.
But
as
long
as
thou
livest
in
the
world
,
be
contesting
against
the
workings
of
corrupt
nature
;
and
though
thou
canst
not
expell
it
,
yet
thou
mayest
subdue
it
.
Though
our
grace
in
this
life
will
never
be
so
strong
as
to
expell
and
utterly
subdue
our
corruption
,
yet
by
our
striving
and
labouring
to
keep
up
this
contest
,
thou
wilt
keep
thy
corruption
at
such
an
under
,
as
it
shall
never
extinguish
grace
.
3.
Consider
,
that
not
to
conflict
with
thy
corrupt
nature
,
it
is
an
argument
that
thou
hast
no
grace
in
thee
.
Between
one
there
is
no
opposition
;
opposition
must
be
betweeen
two
:
These
are
contaary
the
one
to
the
other
;
as
corrupt
nature
is
contrary
to
grace
,
so
grace
is
contrary
to
corrupt
nature
;
and
therefore
if
thou
doest
lie
still
,
and
not
conflict
with
corruption
,
it
is
an
evident
argument
thou
hast
no
grace
.
Vse
.
1
Let
this
contrariety
that
is
in
our
hearts
against
grace
,
Libera
me
Domine
à
meipso
.
Aug.
make
us
ever
watchful
and
jealous
over
our
own
hearts
,
you
know
not
how
farre
the
contrariety
and
corruption
of
your
hearts
may
carry
you
before
you
die
;
do
not
think
,
surely
I
shall
never
fall
into
such
a
sin
,
and
such
a
sin
;
be
not
secure
,
thou
hast
a
nature
in
thee
that
may
prompt
thee
to
the
worst
sin
,
that
ever
was
commited
upon
the
earth
.
I
told
you
of
an
observation
of
Mr.
Capels
,
that
a
Christian
before
he
died
,
should
be
tempted
to
break
every
Commandment
of
the
Law
,
and
to
doubt
of
every
Article
in
the
Creed
;
thou
hast
a
contrariety
against
all
grace
,
and
therefore
an
inclination
to
all
sin
;
carry
therefore
a
jealous
eye
over
thy selfe
:
Peter
he
was
not
suspicious
enough
of
himselfe
,
when
he
told
Christ
,
That
though
all
should
forsake
him
,
yet
he
would
not
;
Nay
,
sayes
he
,
though
I
die
with
thee
,
yet
I
will
not
deny
thee
;
and
yet
Peter
he
did
both
,
he
forsook
him
,
and
denied
him
,
Matth.
26.35
.
and
that
with
a
curse
and
an
oath
.
Had
Peter
known
his
own
heart
,
he
would
never
have
said
so
.
Good
men
know
not
to
what
the
corruption
of
their
natures
may
carry
them
;
it
may
be
thou
art
a
holy
and
a
gracious
Christian
,
thou
walkest
unblameably
in
the
place
where
thou
livest
;
but
consider
,
if
God
should
let
thy
nature
loose
,
with
what
impetuous
violence
wilt
thou
be
drawne
to
sin
?
Hazael
,
as
I
noted
before
,
thought
not
that
there
was
that
wickednesse
in
his
heart
,
which
the
Prophet
foretold
him
of
,
2
Kings
8.13
.
and
therefore
sayes
he
,
Is
thy
servant
a
dog
,
that
he
should
do
this
wickednesse
?
Nay
,
Christ
himselfe
forewarnes
his
disciples
,
Luke
21.34
.
That
they
should
beware
of
surfetting
and
drunkennesse
,
and
the
cares
of
this
world
;
a
strange
exhortation
one
would
think
to
such
as
they
were
,
one
would
think
it
had
been
a
uselesse
caution
to
such
good
men
;
the
disciples
they
were
not
at
that
time
hunger-bitten
,
and
that
they
should
be
guilty
of
surfetting
;
and
they
who
had
not
a
house
to
put
their
heads
in
,
that
they
should
be
overtaken
with
drunkennesse
;
that
they
who
had
not
the
things
of
this
life
,
should
be
careful
about
them
▪
this
was
very
strange
,
yet
Christ
he
knew
that
they
had
the
feeds
of
these
sinnes
in
their
natures
;
and
as
they
,
so
also
have
all
we
,
and
therefore
we
ought
to
have
a
suspicious
eye
over
our
own
hearts
.
As
in
the
first
creation
,
all
creatures
were
seminally
in
the
Chaos
,
and
there
wanted
onely
the
motion
of
the
Spirit
to
bring
them
forth
;
so
in
our
natures
there
is
the
seed
of
all
evil
,
and
there
wants
but
occasion
and
temptation
to
draw
it
forth
.
Remember
,
Direction
2
though
there
be
this
contrariety
in
thy
heart
against
grace
,
yet
be
not
discouraged
:
though
thou
discernest
this
corruption
in
thy
nature
more
then
ever
thou
didst
in
all
thy
life-time
past
,
yet
be
not
disheartened
:
there
are
many
godly
soules
in
this
case
,
who
never
saw
more
corruption
,
nor
more
violence
then
now
they
do
;
they
thought
sin
was
dead
,
but
now
they
see
it
alive
;
they
thought
the
power
of
it
was
weakened
,
but
now
they
see
the
edge
of
it
sharpened
.
There
are
these
considerations
,
why
such
should
not
be
discouraged
.
1.
Because
it
may
proceed
,
not
from
an
increase
of
sin
in
thy
nature
,
but
from
a
clearer
discovery
of
sinne
;
not
that
the
object
is
multiplied
and
greatened
,
but
because
thy
sight
is
cleared
;
a
godly
man
he
sees
more
corruption
in
his
nature
then
ever
he
saw
before
:
this
proceeds
not
because
there
is
more
corruption
then
indeed
was
before
,
but
because
the
Lord
hath
given
him
a
clearer
inspection
into
his
own
heart
.
I
may
illustrate
it
by
this
comparison
.
In
a
dark
and
gloomy
day
,
you
see
no
dust
,
nor
motes
flying
up
and
down
your
chamber
;
but
let
the
bright
beames
of
the
Sunne
shine
in
there
,
and
then
you
see
abundance
of
dust
:
now
the
dust
was
there
before
,
but
you
saw
it
not
,
because
the
Sunne
made
it
not
appear
to
you
;
thus
it
is
with
men
:
Before
conversion
they
have
an
abundance
of
lusts
in
their
hearts
,
but
they
see
them
not
,
because
the
Sunne
of
righteousnesse
hath
not
shined
into
them
.
—
You
have
a
notable
passage
of
Paul
in
Rom.
7.13
.
Rom.
7.13
.
But
sin
(
sayes
he
)
that
it
might
appear
to
be
sin
,
wrought
death
in
me
;
sin
was
sin
before
,
but
sin
did
not
appear
to
be
sin
,
untill
he
was
converted
;
and
now
sayes
he
,
I
perceive
the
workings
of
my
corrupt
nature
;
whilest
I
was
a
Pharisee
,
I
did
not
then
see
,
nor
know
my selfe
to
be
so
vile
and
sinful
as
now
I
do
;
and
so
when
light
breaks
into
the
soul
,
those
sins
appeared
which
lay
hid
,
and
those
which
seemed
but
as
motes
,
now
appeare
beames
;
and
those
which
seemed
as
little
as
gnats
,
now
appeare
as
bigge
as
Camels
,
2.
It
may
proceed
from
a
more
gracious
and
tender
sincerity
in
thy
conscience
,
then
there
was
in
times
past
.
In
former
time
thy
conscience
was
hard
,
seared
,
and
senselesse
,
fighting
against
the
sense
of
sinne
,
but
now
God
hath
melted
and
mollified
it
;
God
hath
made
thy
conscience
to
be
not
as
seared
,
but
as
raw
flesh
:
godly
men
may
complain
of
corruption
,
and
think
they
have
more
then
ever
they
had
,
but
it
is
because
they
are
more
tender
,
and
more
sensible
.
When
a
man
hath
hurt
his
finger
,
he
thinks
he
doth
never
so
much
touch
it
as
then
,
and
this
ariseth
from
the
tendernesse
of
the
part
,
so
God
having
made
thy
heart
a
broken
and
a
soft
heart
:
therefore
the
corruption
of
thy
heart
is
more
felt
then
before
.
Prov.
7
.
2●
Sin
to
a
wicked
man
is
as
a
blow
on
the
back
,
but
sin
to
a
godly
man
is
as
a
blow
upon
the
eye
.
3.
Consider
this
,
though
you
discern
the
corruptions
of
your
nature
,
and
see
more
of
it
then
ever
you
saw
before
;
yet
be
confidently
assured
of
this
,
that
thou
shalt
have
the
final
victory
.
To
this
purpose
I
may
accommodate
that
passage
concerning
Rebecca
,
who
having
conceived
the
children
strugled
together
within
her
,
and
she
said
,
Lord
,
Why
am
I
thus
?
And
the
Lord
said
unto
her
,
Two
Nations
are
in
thy
womb
,
that
is
,
the
rise
of
two
Nations
,
Gen.
25.22,23
.
Esau
and
Jacob
;
two
manner
of
people
shall
be
separated
from
thy
bowels
,
and
the
one
people
shall
be
stronger
then
the
ether
,
and
the
elder
shall
serve
the
younger
.
Whence
mark
1.
It
is
said
,
There
was
two
manner
of
people
in
her
womb
,
and
these
separated
;
Thus
is
Sin
and
Grace
.
2.
The
one
is
said
to
be
stronger
then
the
other
,
that
is
,
the
posterity
of
Esau
they
shall
be
stronger
for
a
while
then
the
Israelites
,
Numb.
22.18
.
for
they
did
defeat
them
once
;
but
now
what
is
the
comfort
?
Why
,
The
elder
shall
serve
the
younger
;
and
so
it
came
to
passe
,
that
the
Edomites
did
serve
the
Israelites
:
2
Sam.
8.14
.
1
Kings
22
47.
Obad.
8.17,18
.
Thus
I
may
say
as
of
Esau
and
Jacob
,
Corruption
of
nature
is
stronger
then
Grace
in
many
good
men
,
and
it
is
elder
then
grace
;
but
here
is
your
comfort
,
The
elder
shall
serve
the
younger
;
Grace
shall
get
the
final
victory
.
Direction
3
I
inferre
hence
,
that
though
you
are
not
to
be
discouraged
,
considering
this
corruption
,
yet
you
are
greatly
to
be
humbled
in
the
sense
of
this
contrariety
,
that
is
,
in
your
natures
against
grace
.
If
you
had
onely
a
disability
as
to
grace
,
it
were
matter
of
humiliation
for
you
;
if
you
had
onely
an
opposition
against
grace
,
that
would
be
cause
of
more
humiliation
,
but
having
an
utter
contrariety
against
grace
,
here
is
greater
cause
for
you
to
be
humbled
.
A
carnal
minde
is
not
onely
an
enemy
to
God
,
but
enmity
it selfe
.
What
the
Spirit
perswades
to
,
that
the
flesh
disswades
from
:
Rom.
8.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
what
the
Spirit
wills
,
that
the
flesh
wills
;
and
therefore
you
have
great
cause
of
humiliation
.
4.
Learn
to
reduce
all
actual
sins
that
have
broke
out
in
your
lives
,
to
their
original
;
that
is
,
to
this
contrariety
of
nature
.
Thou
dost
not
sin
,
because
the
devill
tempts
thee
,
nor
because
thou
art
in
bad
company
,
but
because
thou
hast
a
corrupt
nature
.
It
is
a
saying
of
a
learned
Divine
,
that
a
Christian
hath
many
enemies
to
fight
withall
,
but
he
hath
onely
one
which
overcomes
grace
,
and
that
is
the
flesh
.
Were
it
not
for
corruption
within
,
all
temptations
would
be
no
other
to
thee
,
then
they
were
unto
Christ
;
the
Tempter
came
to
him
,
but
he
found
nothing
in
him
;
his
temptations
were
but
as
a
spark
of
fire
cast
into
the
sea
:
but
the
devil
comes
to
thee
,
and
the
world
comes
to
thee
,
and
they
find
fit
matter
in
thee
,
a
suitablenes
in
thy
nature
to
fall
into
and
close
with
the
temptation
;
and
therefore
reduce
actual
sin
to
its
original
;
thus
Paul
did
,
It
is
no
more
I
that
sins
,
sayes
he
,
but
who
doth
he
blame
?
Rom
7.20
.
not
the
devil
,
nor
the
world
,
but
sin
that
dwelleth
in
me
;
that
is
,
an
evill
and
corrupt
nature
;
it
is
my
corrrupt
nature
which
drawes
me
to
evill
,
and
hinders
me
from
good
;
and
if
you
would
thus
reduce
your
sinne
to
its
original
,
what
cause
of
sorrow
and
debasement
would
it
give
unto
you
?
It
is
said
of
David
,
that
the
devil
moved
him
to
number
the
people
,
but
he
doth
not
charge
it
upon
the
devil
,
1
Chr.
21.1
.
2
Sam.
24.10
.
but
upon
himself
;
and
sayes
he
,
I
have
sinned
,
and
I
have
done
foolishly
:
we
are
all
transgressours
from
the
womb
.
Complain
not
of
the
evill
that
is
in
thy
life
,
but
charge
it
upon
thy
corrupt
nature
;
and
thus
also
David
in
another
place
,
Isai.
48.8
.
he
duces
those
two
great
evils
of
murther
and
adultery
to
the
corruption
of
his
nature
;
and
sayes
he
,
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
.
And
thus
Augustine
in
his
Confessions
,
Psal.
51.5
.
when
he
confesseth
how
he
robbed
an
Orchard
,
he
saith
,
neither
hunger
,
nor
want
of
the
fruit
he
stole
,
for
he
had
better
at
home
,
but
it
was
meerly
to
gratifie
corrupt
nature
.
5.
If
there
be
contrariety
in
thy
nature
against
grace
,
oh
then
do
not
joyn
in
with
this
contrariety
against
the
Spirit
;
wouldst
thou
joyn
with
an
enemy
?
this
contrariety
,
why
is
it
in
thee
?
is
it
not
to
damne
and
destroy
thy
soule
?
1
Pet.
2.11
.
therefore
sayes
the
Apostle
,
Abstain
from
fleshly
lusts
,
because
they
warre
against
the
soule
;
the
flesh
strives
to
damne
you
,
but
the
Spirit
strives
to
save
you
;
therefore
do
not
take
part
with
thy
enemy
.
Yet
how
many
men
are
there
that
joyn
with
the
corrupt
motions
of
their
hearts
when
they
prompt
them
to
evill
?
and
how
unreasonable
is
this
;
the
Apostle
tells
us
,
that
We
are
not
debtors
to
the
flesh
,
to
live
after
the
flesh
;
Rom.
8.12
.
as
if
he
should
say
,
You
owe
nothing
to
corrupt
nature
,
and
why
will
you
yield
thereunto
?
It
is
honesty
in
every
man
to
pay
his
debts
:
But
you
owe
nothing
to
corrupt
nature
,
but
you
are
Debtors
to
the
Spirit
;
and
if
ye
through
the
Spirit
do
mortify
the
deeds
of
the
body
,
ye
shall
live
:
Therefore
indulge
not
the
flesh
,
or
,
as
the
same
Apostle
speakes
,
Make
no
provision
for
the
flesh
.
Rom.
13.14
.
If
an
enemy
come
into
your
houses
,
will
you
victual
his
camp
,
will
you
send
in
Armes
to
an
enemy
to
destroy
you
?
this
is
that
which
men
do
,
when
they
joyn
with
the
flesh
against
the
Spirit
.
By
how
much
any
man
makes
provision
for
the
flesh
,
by
so
much
doth
he
joyn
in
opposing
,
resisting
,
quenching
,
and
grieving
of
the
Spirit
.
Thus
I
have
done
with
the
double
conflict
between
the
flesh
and
the
Spirit
,
and
the
double
cause
of
this
conflict
,
These
are
contrary
the
one
to
the
other
.
Sermon
XX.
At
Lawrence
Jewry
London
,
Januar.
19.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Am
now
come
to
make
entrance
to
the
double
consequent
of
this
double
conflict
,
which
carries
also
a
double
reference
,
The
flesh
lusteth
against
the
Spirit
,
so
that
ye
cannot
do
the
good
ye
would
,
and
the
Spirit
lusteth
against
the
flesh
,
so
that
ye
cannot
do
the
evill
ye
would
.
The
words
they
are
not
much
difficult
,
and
therefore
I
shall
not
say
much
in
their
explication
.
Augustine
understands
these
words
,
so
you
cannot
do
the
things
you
would
,
that
is
,
you
cannot
do
the
good
you
would
.
Musculus
understands
it
of
both
joyntly
;
you
cannot
do
the
things
you
would
.
As
if
he
should
say
,
The
flesh
lusteth
against
the
Spirit
,
and
so
you
cannot
do
the
good
you
would
;
and
the
Spirit
lusteth
against
the
flesh
,
so
that
you
cannot
do
the
evill
you
would
.
The
Doctrine
is
this
from
the
first
part
of
the
consequent
,
The
flesh
lusteth
against
the
Spirit
,
so
that
ye
cannot
do
the
good
you
would
.
Doctr.
That
the
corruption
of
the
flesh
,
even
in
regenerate
men
,
doth
oftentimes
divert
them
from
,
and
disturb
and
interrupt
them
in
their
holy
performances
.
To
confirm
this
point
,
you
have
not
only
the
testimony
of
the
Apostle
,
that
it
was
so
with
other
men
,
but
also
his
own
experience
,
Rom.
8
18.
Rom.
7.21
.
you
have
him
complaining
,
that
to
will
was
present
,
but
how
to
perform
that
which
is
good
,
I
finde
not
;
that
when
he
would
do
good
,
evill
was
present
with
him
.
I
shall
branch
out
this
Doctrine
into
two
parts
,
and
shall
shew
that
this
corruption
of
nature
in
reference
to
good
,
hath
a
double
mischievous
consequence
,
or
effect
.
-
First
,
it
hinders
a
man
from
the
doing
of
good
.
-
Secondly
,
it
hinders
a
man
in
the
doing
of
good
.
These
are
the
particulars
I
shall
insist
upon
,
and
shall
now
begin
with
the
first
,
That
corrupt
nature
hinders
a
man
from
the
doing
of
good
.
To
illustrate
this
,
there
is
a
fit
embleme
in
that
History
mentioned
in
Gen.
38.
concerning
Tamar
,
Gen.
38.27,28
who
had
twins
in
her
womb
,
Pharez
and
Zarah
;
now
the
History
mentions
that
Zarah
did
first
put
out
the
hand
,
and
the
Midwife
tied
a
scarlet
thred
about
his
finger
,
but
Pharez
strugled
with
Zarah
,
and
so
got
out
first
.
Divines
accommodate
this
History
to
this
purpose
,
that
a
godly
man
may
like
Zarnh
set
on
for
the
doing
of
duty
,
but
corrupt
nature
like
Pharez
hinders
the
birth
of
Zarah
.
Corrupt
nature
hinders
regenerate
men
from
doing
of
good
.
That
which
I
shall
now
do
,
shall
be
to
shew
you
what
are
those
politick
devices
of
mans
nature
,
that
hinder
him
from
the
doing
of
good
;
and
there
are
these
twelve
stratagems
which
corrupt
nature
uses
to
this
end
.
1.
The
flesh
hinders
us
from
doing
of
good
,
by
perswading
a
man
that
he
is
above
the
use
of
duty
;
this
is
a
suggestion
which
comes
from
proud
fantastical
nature
;
Duties
saith
the
foolish
Familist
,
they
are
but
fleshly
formes
,
and
but
for
the
inferiour
rank
of
Christians
,
not
for
those
that
are
growne
up
to
a
tall
stature
,
and
are
people
of
a
higher
dispensation
.
Corruption
doth
often
make
this
plea
,
for
the
neglect
of
the
use
of
duty
;
and
this
was
seen
to
work
in
the
dayes
of
the
Apostles
,
as
the
Apostle
Paul
speaks
,
Are
there
not
contentions
among
you
,
1
Cor.
1.12
.
sayes
he
,
whilest
every
one
of
you
say
I
am
of
Paul
,
and
I
of
Apollo
,
I
of
Cephas
,
and
I
am
of
Christ
;
here
the
Apostle
doth
not
only
blame
them
that
cried
up
parties
among
the
Apostles
,
but
condemnes
a
fourth
sort
also
,
which
said
they
were
of
Christ
,
and
why
should
the
Apostle
condemne
such
?
why
,
the
meaning
is
this
:
the
Apostle
condemnes
Enthusiasme
;
these
were
so
farre
from
crying
up
Paul
,
or
other
of
the
Apostles
,
that
they
were
all
for
Christ
;
that
is
,
they
were
for
Revelations
,
and
Inspirations
;
now
the
Apostle
condemnes
those
that
so
cry
up
Christ
,
as
to
decry
an
ordinary
Ministery
.
And
to
antidote
you
against
this
infection
of
corrupt
nature
,
I
shall
give
you
these
three
particulars
.
1.
That
in
the
most
glorious
times
of
the
Church
,
the
Word
hath
promised
that
duties
and
Ordinances
shall
be
of
use
among
Believers
;
Thus
S.
John
speaks
,
Rev.
11.15
.
Revel.
11.15
.
compared
with
verse
19.
The
seventh
Angel
sounded
,
and
there
were
great
voices
in
heaven
,
saying
,
The
Kingdomes
of
this
world
are
become
the
Kingdomes
of
our
Lord
,
and
of
his
Christ
,
and
he
shall
reign
for
ever
and
ever
;
and
in
the
nineteenth
verse
it
followes
,
The
Temple
of
God
was
opened
in
heaven
,
and
there
was
sate
in
his
Temple
the
Ark
of
his
Testament
;
That
is
,
there
was
to
be
Gospel-Ordinances
even
in
the
purest
times
of
Gods
Church
,
after
Antichrist
should
be
destroyed
;
yet
then
there
should
be
a
Temple
,
and
within
it
the
Ark
of
Gods
Testament
,
meaning
Gospel-Ordinances
.
2.
The
Scripture
tells
you
that
the
strongest
Christians
are
to
be
conversant
in
the
duties
of
Religion
;
and
thus
the
Apostle
Paul
to
the
Romanes
,
Rom.
15.14,15
.
he
tells
them
that
he
was
perswaded
that
they
were
full
of
goodnesse
,
filled
with
all
knowledge
,
able
also
to
admonish
one
another
;
neverthelesse
,
sayes
he
,
I
am
bold
to
put
you
in
minde
,
as
if
he
should
say
,
though
you
are
full
of
knowledge
and
goodnesse
,
yet
I
must
put
you
in
minde
of
your
duty
.
The
strong
had
need
to
be
exercised
in
duties
and
Ordinancs
,
1.
To
have
their
judgements
confirmed
in
knowledge
,
and
belief
of
the
truth
,
1
John
2.21
.
I
have
not
written
to
you
,
because
you
know
not
,
but
because
you
know
the
truth
.
2.
To
have
their
memories
strengthened
in
the
remembrance
of
the
truth
,
Jude
3.
I
will
put
you
in
remembrance
,
though
you
once
knew
this
.
3.
To
have
their
affections
more
excited
to
the
love
of
the
truth
,
2
Pet.
1.12
.
3.
Untill
you
come
to
heaven
,
you
must
be
conversant
in
the
use
of
duty
.
You
read
of
the
Israelites
,
that
all
the
while
they
were
in
the
wildernes
,
the
Lord
sent
them
Manna
from
heaven
,
but
when
once
they
came
to
Canaan
,
then
Manna
ceased
;
so
whilest
you
are
in
the
wildernesse
of
this
world
,
you
must
be
fed
with
the
Manna
of
Ordinances
,
but
when
you
come
to
heaven
,
then
,
and
not
till
then
will
Ordinances
cease
;
only
the
heavenly
Jerusalem
had
no
Temple
,
Rev.
21.22,23
.
Rev.
21.22,23
.
And
therefore
the
more
abominably
unthankful
are
all
they
who
make
no
other
use
of
their
so
long
living
under
Ordinances
,
but
proudly
to
professe
themselves
above
Ordinances
.
2.
Another
stratagem
which
corrupt
nature
hath
,
is
a
pretence
of
urgent
and
extraordinary
affaires
and
occasions
in
the
world
,
and
this
some
will
make
a
hinderance
to
duty
.
They
will
tell
you
that
their
conditions
are
necessitous
,
and
that
they
have
time
little
enough
to
follow
their
callings
,
and
therefore
they
hope
God
will
dispense
with
them
,
though
they
be
not
so
much
in
duty
as
other
men
.
Such
as
these
were
they
who
were
bidden
to
that
great
Supper
mentioned
by
Luke
,
Luke
14.18
,
to
26.
who
with
one
consent
began
to
make
excuse
,
One
had
bought
a
piece
of
ground
,
and
he
must
needs
go
and
see
it
,
another
a
yoke
of
Oxen
,
and
he
must
go
and
prove
them
,
and
another
married
a
wife
,
and
he
could
not
come
;
Such
pretences
as
these
are
found
in
corrupt
nature
,
to
make
callings
in
the
world
to
be
a
dispensation
to
duty
to
God
;
and
that
I
may
take
off
this
mistake
,
I
shall
lay
down
these
three
particulars
.
1.
That
God
never
ordained
our
particular
callings
as
men
,
to
justle
out
our
general
callings
as
we
are
Christians
,
or
that
civil
duties
should
justle
out
Divine
duties
.
A
wise
management
of
,
and
forecast
in
your
worldly
affaires
,
would
give
you
time
enough
to
set
about
divine
duties
;
a
holy
prudence
and
providence
will
redeem
time
for
prayer
,
hearing
,
&c.
2.
Consider
that
the
way
for
God
to
blesse
you
in
your
outward
callings
,
is
to
be
much
imployed
in
religious
duties
.
It
is
the
saying
of
one
that
had
but
two
acres
of
ground
,
and
a
rich
Lords
land
was
by
his
;
the
poor
mans
was
fruitful
,
and
the
Lords
was
barren
;
whereupon
the
Lord
came
to
him
,
and
ask't
him
the
reason
:
Oh
Sir
,
sayes
he
,
I
water
my
little
ground
with
prayers
and
teares
every
morning
,
this
is
the
way
to
be
blessed
in
the
world
:
Psal.
34.10
.
Mat.
6.33
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
give
God
his
due
,
and
he
will
give
you
yours
.
Seek
ye
first
the
Kingdome
of
God
and
his
righteousnesse
,
and
then
all
other
things
shall
be
given
in
unto
you
.
3.
Thou
sayest
thou
must
follow
thy
calling
,
and
so
neglectest
thy
duty
to
God
;
consider
that
for
this
,
God
may
be
provoked
to
blast
thy
outward
imployments
;
without
Gods
blessing
it
is
in
vain
,
to
rise
up
early
,
and
to
sit
down
late
,
and
to
eat
the
bread
of
sorrowes
,
Psal.
127.2
.
as
the
Psalmist
speaks
.
God
doth
many
times
curse
thy
outward
condition
,
because
thou
deniest
him
duties
of
religious
worship
.
4.
And
lastly
,
God
was
angry
with
Moses
for
neglecting
duty
,
and
with
the
Israelites
also
,
though
they
had
more
urgent
affaires
to
plead
,
then
all
you
have
.
Moses
,
though
he
were
in
a
journey
,
and
one
would
have
thought
,
that
might
have
been
a
good
excuse
for
him
,
for
the
not
circumcising
of
his
childe
;
and
yet
the
Lord
was
so
displeased
at
this
neglect
of
his
,
that
he
met
him
in
his
Inne
,
Exod.
4.24
.
and
had
like
to
have
killed
him
.
God
would
not
dispense
with
the
neglect
of
his
Ordinance
,
though
the
necessity
of
a
journey
might
have
pleaded
an
excuse
for
Moses
.
So
the
children
of
Israel
,
whilest
they
were
in
the
wildernesse
,
God
was
angry
with
them
,
because
they
neglected
this
Ordinance
of
circumcision
,
and
yet
they
might
have
pleaded
for
themselves
,
that
they
were
moving
from
place
to
place
,
pitching
their
Tents
now
here
,
now
there
;
and
though
this
pretence
may
seem
very
fair
,
Josh.
5.5,6
.
yet
God
was
not
pleased
with
them
;
which
may
teach
us
that
it
is
not
our
worldly
imployments
,
nor
necessary
affaires
in
the
world
,
that
can
give
us
a
dispensation
in
the
performance
of
our
duty
to
God
.
3.
Another
stratagem
of
corrupt
nature
in
this
point
is
this
:
Semper
incipio
vivere
.
That
a
man
will
purpose
,
and
promise
to
do
duties
,
but
not
till
his
present
estate
and
condition
is
changged
;
when
a
man
shall
sit
down
and
say
,
If
I
were
in
another
condition
,
God
should
have
more
duty
and
service
from
me
,
then
now
he
hath
;
but
in
this
condition
that
I
am
now
in
,
I
have
not
time
nor
opportunity
.
—
This
is
a
most
plausible
stratagem
,
whereby
your
corrupt
hearts
labour
to
take
you
off
from
duty
.
Suppose
thou
art
a
young
man
,
and
a
servant
,
thy
heart
will
suggest
unto
thee
thus
:
but
if
thou
wert
then
a
Master
,
Oh
how
many
houres
wouldest
thou
spend
in
Gods
service
?
thou
art
a
poor
man
,
and
thou
sayest
,
Oh
if
I
were
a
rich
man
,
how
liberal
would
I
be
?
Thou
art
a
private
man
,
but
if
thou
wert
a
Magistrate
,
what
good
wouldest
thou
do
,
this
was
Absalom's
vain
conceit
.
But
remember
this
,
if
thy
condition
should
be
changed
,
and
thy
heart
remain
unchanged
,
thou
wouldst
still
be
the
same
man
,
though
thy
condition
were
altered
;
and
to
you
that
have
been
,
or
may
be
thus
deceived
by
your
deceitfull
hearts
,
I
would
lay
down
these
partilars
:
1.
Know
that
it
is
a
meer
deceit
of
heart
,
to
think
that
if
thy
condition
were
changed
,
thou
wouldest
be
a
changed
man
;
it
appeares
to
be
a
deceit
upon
this
ground
,
because
if
thou
art
not
good
in
thy
present
condition
,
thou
canst
not
be
good
in
any
condition
,
if
thy
heart
be
the
same
;
and
the
reason
is
,
it
is
thy
naughty
heart
which
makes
thee
bad
in
thy
present
condition
,
Coelum
non
animum
mutat
.
and
if
that
continues
with
thee
,
thou
wilt
be
bad
in
another
condition
;
if
thou
art
a
bad
servant
,
thou
wilt
be
a
bad
Master
,
and
if
a
bad
childe
,
thou
wilt
be
a
bad
father
;
if
thou
art
not
good
in
a
single
condition
,
thou
wilt
not
be
good
in
a
married
estate
,
unlesse
thy
heart
be
changed
:
if
thy
heart
be
not
changed
,
thy
lifee
will
not
.
2.
Consider
that
every
other
condition
which
thou
dost
so
admire
,
and
desire
after
,
it
hath
peradventure
more
snares
,
more
incumbrances
and
inconveniences
,
then
the
present
condition
thou
complainest
of
;
thou
art
now
a
young
man
,
and
thou
complainest
that
thou
hast
not
time
to
pray
,
what
wouldest
thou
do
,
1
Cor.
7.34
.
if
thou
hadst
the
charge
of
a
house
and
family
?
a
publick
condition
hath
more
distractions
and
encumbrances
then
any
private
condition
,
and
therefore
do
not
deceive
your selves
.
4.
Another
stratagem
of
corrupt
nature
to
keep
a
man
from
duty
,
is
by
putting
a
foule
vizard
upon
the
beautiful
face
of
religious
duties
.
Just
as
the
flesh
to
provoke
a
man
to
sin
,
will
smear
over
sin
,
and
make
it
appear
like
the
beautiful
face
of
grace
:
so
the
heart
on
the
other
side
,
to
keep
a
man
from
duty
,
will
smear
over
the
beautiful
face
of
godlinesse
,
with
carnal
prejudices
;
even
as
Judas
did
disparage
that
most
excellent
and
memorable
act
of
Mary
in
that
honourable
liberality
she
shewed
unto
Christ
in
breaking
the
boxe
of
ointment
,
as
a
profuse
and
riotous
waste
,
Matth.
26.8
.
So
thy
corrupt
heart
will
suggest
to
thee
,
what
is
zeal
for
God
,
but
rashnesse
and
indiscretion
?
and
what
is
holinesse
,
but
basenesse
of
minde
?
what
is
patience
,
not
to
give
injury
for
injury
;
but
a
sordid
temper
?
and
what
is
walking
with
God
,
but
a
Monkish
kinde
of
life
?
what
is
a
consciencious
care
to
sanctify
a
Sabbath
?
it
is
but
Judaisme
;
and
what
is
it
to
be
of
a
tender
conscience
,
but
to
have
a
needlesse
scrupulosity
?
By
this
meanes
,
men
allowing
their
corrupt
hearts
to
argue
thus
carnally
,
they
are
hindred
from
much
good
;
and
therefore
if
thou
wouldest
be
taken
off
from
this
deceit
,
thou
must
labour
to
see
the
native
lustre
and
beauty
that
is
in
holinesse
,
and
the
filthinesse
of
sin
.
5.
Another
way
whereby
the
heart
of
man
deceives
him
,
is
by
pretence
to
do
some
lesser
good
,
and
thereby
neglect
the
doing
of
a
greater
;
and
thus
the
devil
and
a
mans
own
heart
diverts
him
many
a
time
.
It
is
an
observation
of
Mr.
Greenham
,
that
in
many
families
,
every
trisling
businesse
shall
hinder
prayer
;
and
this
is
the
nature
of
a
mans
heart
,
to
make
every
slight
businesse
to
divert
him
from
duty
,
and
the
exercises
of
religion
.
Thus
it
was
with
the
Pharisees
,
Matth.
23.
They
would
tithe
Mint
Annise
and
Cummin
,
and
so
neglect
righteousnesse
,
and
the
more
serious
and
weighty
things
of
the
Law
.
Many
men
will
content
themselves
to
read
a
Chapter
at
home
,
and
neglect
the
Ministery
of
the
Word
,
and
prayer
in
publick
;
this
is
meerly
the
sly
deceit
of
a
mans
own
heart
,
even
as
the
ancient
hereticks
called
Euchitae
,
they
were
so
intent
on
prayer
,
as
that
they
neglected
all
other
service
of
God
.
To
this
I
would
only
say
,
that
those
who
make
one
duty
to
justle
out
another
,
let
such
remember
that
duties
are
not
contrary
,
but
subordinate
and
subservient
one
to
another
.
I
may
say
of
the
duties
of
religion
,
as
the
Scripture
speaks
of
the
Lamps
of
the
Sanctuary
;
they
were
so
seated
,
that
one
lamp
should
kindle
another
:
so
duties
they
are
so
ordered
by
God
,
that
one
duty
shall
help
another
,
and
fit
for
another
;
prayer
fits
for
hearing
,
hearing
fits
a
man
for
meditation
,
and
meditation
fits
for
prayer
,
and
so
of
all
other
duties
;
and
therefore
they
which
make
one
duty
to
hinder
another
,
they
make
those
things
contrariant
,
which
the
Lord
hath
made
concordant
.
6.
Another
stratagem
which
the
flesh
useth
is
this
,
that
if
it
cannot
perswade
men
wholly
to
neglect
duty
,
yet
it
will
endeavour
to
make
them
abate
in
duty
.
It
may
be
thy
corrupt
heart
cannot
prevaile
with
thee
to
cast
off
prayer
,
and
hearing
the
Word
,
so
as
never
to
perform
these
duties
;
yet
will
it
labour
to
gain
thus
much
upon
thee
,
that
thou
shalt
pray
more
seldome
then
thou
hast
done
,
and
hear
not
so
often
as
formerly
thou
hast
done
.
As
it
is
a
deceit
of
the
heart
to
bring
us
from
small
sins
to
great
sins
;
so
also
is
it
the
policy
of
the
flesh
,
from
the
doing
of
duty
seldom
,
at
last
to
bring
us
not
to
do
it
at
all
.
—
And
to
antidote
you
against
this
infection
of
nature
,
I
shall
lay
down
these
following
considerations
.
1.
It
is
the
policy
of
thy
heart
,
not
to
make
thee
cast
off
duty
wholly
,
and
at
once
,
but
to
make
thee
abate
gradually
;
Revel.
2.4
.
The
Church
at
Ephesus
did
gradually
decay
,
first
left
off
her
first
love
,
and
afterwards
her
first
works
;
and
the
reason
is
,
because
hereby
thy
heart
and
the
devil
knowes
,
that
abatements
when
they
are
gradual
,
they
are
lesse
sensible
;
but
neglects
when
they
are
total
,
they
fall
under
the
cognizance
of
a
natural
conscience
:
You
must
pray
sometimes
,
and
hear
sometimes
,
else
conscience
will
check
a
man
;
but
gradual
decayes
they
are
not
so
sensibly
perceived
,
and
therefore
the
devill
and
thy
own
heart
will
let
thee
pray
,
and
will
let
thee
hear
,
but
not
so
much
as
formerly
thou
hast
done
;
this
is
a
snar
,
which
many
of
Gods
people
have
been
taken
in
.
2.
Consider
that
the
soule
is
in
as
much
danger
by
gradual
decayes
and
abatements
,
as
by
total
omissions
.
A
leake
in
a
ship
though
but
small
,
will
at
last
as
certainly
,
and
more
dangerously
,
because
more
insensibly
and
unperceivingly
cause
the
ship
to
miscarry
,
as
a
violent
storme
.
Lingring
consumptions
do
kill
men
,
as
surely
as
violent
burning
fevers
;
it
is
true
,
a
fever
or
the
plague
may
kill
a
man
in
three
dayes
,
but
a
consumption
will
as
certainly
bring
a
man
to
his
end
,
and
to
his
grave
.
7.
Corrupt
nature
will
suggest
to
thee
that
thou
shouldest
leave
off
duty
,
because
of
the
unalterable
decree
of
God
.
Corrupt
nature
will
tell
thee
,
that
if
thou
art
ordained
to
damnation
,
all
thy
praying
and
all
thy
hearing
will
never
save
thee
;
and
if
thou
art
ordained
to
salvation
,
though
thou
doest
not
hear
so
much
,
and
pray
so
much
,
it
shall
not
procure
thy
eternal
damnation
;
this
deceit
is
rooted
in
the
hearts
of
all
the
sonnes
of
men
:
and
in
answer
thereto
,
I
have
onely
these
three
things
to
lay
before
you
.
1.
As
to
duty
,
you
are
not
to
consult
with
Gods
secret
decrees
,
but
with
his
revealed
Word
;
Secret
things
belong
to
the
Lord
our
God
,
but
revealed
things
to
us
and
our
children
for
ever
,
that
we
may
do
all
the
words
of
this
law
.
Deut.
29.29
.
We
are
not
to
look
to
the
decrees
of
God
,
and
upon
them
,
either
do
or
not
do
our
duty
;
but
we
are
to
look
to
his
revealed
will
,
which
bids
us
be
conversant
in
holy
duties
of
religion
and
godlinesse
;
we
are
not
to
search
the
secret
records
of
heaven
,
but
the
Scriptures
.
It
was
a
good
saying
of
holy
Mr.
Bradford
,
A
man
should
not
go
to
the
University
of
Predestination
,
untill
he
be
well
grounded
in
the
Grammar-School
of
obedience
and
repentance
.
2.
Consider
that
the
same
decree
which
determines
the
end
of
a
man
,
Qui
destinat
ad
finem
,
destinat
ad
media
.
determines
also
the
means
to
bring
about
that
end
.
If
thou
art
decreed
to
be
damned
,
the
same
God
decrees
that
thou
shalt
be
left
to
walk
in
such
wayes
which
lead
to
damnation
;
and
if
thou
art
decreed
to
be
saved
,
God
hath
also
decreed
that
thou
shouldest
walke
in
those
wayes
which
lead
to
everlasting
life
;
and
this
the
Apostle
tells
you
.
Ephes.
2.10
.
We
are
his
workmanship
created
in
Christ
Jesus
unto
good
works
which
God
hath
before
ordained
,
that
we
should
walk
in
them
;
not
onely
our
happinesse
,
but
our
holinesse
is
decreed
by
God
.
3.
You
which
yield
to
this
plea
of
nature
,
you
will
not
yield
to
this
plea
in
other
things
,
you
will
not
reason
thus
in
matters
of
the
world
;
should
a
man
reason
thus
,
God
hath
decreed
from
all
eternity
how
long
I
shall
live
in
the
world
,
and
therefore
because
the
decree
is
irrevocable
,
I
will
neither
eat
meat
nor
wear
clothes
,
you
would
accompt
this
man
rather
a
mad
man
,
then
one
in
his
wits
.
He
that
refuseth
meat
,
Gods
Ordinance
to
continue
life
,
is
a
self-murderer
;
and
he
that
omitteth
duties
of
Religion
out
of
any
pretence
of
Gods
decree
,
is
a
soul-murderer
;
as
it
is
thus
in
nature
,
so
also
is
it
in
grace
;
as
God
hath
decreed
the
end
,
so
also
hath
he
decreed
the
means
conducing
thereunto
.
8.
You
will
say
,
through
the
suggestion
of
a
selfe-deceiving
heart
,
you
are
unable
to
perform
any
good
,
this
is
the
plea
of
many
,
they
will
say
,
If
I
were
able
,
I
would
pray
more
;
if
I
were
able
to
remember
more
,
I
would
hear
more
;
but
because
of
my
disability
,
I
am
discouraged
from
duty
.
I
know
this
is
my
my
misery
,
if
I
do
not
read
,
and
hear
,
and
pray
;
and
if
I
do
these
duties
,
this
is
my
further
misery
,
that
I
sin
in
the
performance
of
them
.
This
is
natures
plea
,
and
in
answer
thereto
,
consider
,
1.
That
thy
impotency
doth
not
not
nullify
thy
obligation
to
a
moral
law
.
Though
thou
art
unable
to
perform
duty
,
that
doth
not
free
thee
from
thy
tie
to
duty
;
thou
art
bound
to
do
duty
,
though
thou
canst
not
do
it
well
.
If
thou
hast
lost
ability
to
obey
,
see
thou
to
that
;
God
hath
not
lost
authority
to
command
;
natural
impotency
can
give
no
excuse
to
wilful
neglect
.
2.
Suppose
this
be
true
,
that
thou
art
unable
to
do
duty
,
yet
consider
that
thy
ability
herein
depends
upon
Gods
promise
,
not
upon
thy
own
strength
;
thou
art
unable
,
but
God
is
not
unable
;
thou
art
under
a
promise
,
do
thou
set
upon
the
performance
of
duty
,
and
God
hath
promised
his
Spirits
assistance
.
3.
Consider
that
there
is
lesse
evill
in
the
performance
of
a
duty
,
though
thou
sinnest
in
the
manner
of
doing
it
,
then
in
a
total
omission
;
that
man
sinnes
lesse
,
which
prayes
,
and
doth
not
pray
well
,
then
that
man
which
doth
not
pray
at
all
.
Indeed
defects
in
duty
they
break
part
of
a
command
;
but
total
neglects
,
they
break
the
whole
command
:
the
duty
is
essential
,
but
the
defect
is
but
accidental
.
Sermon
XXI
.
At
Lawrence
Jewry
London
,
Januar.
6.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Proceed
now
to
lay
down
some
other
pleas
which
corrupt
nature
makes
,
to
divert
us
from
duty
.
I
have
layed
down
eight
already
;
the
next
in
order
is
this
:
9.
From
the
austerity
that
men
perceive
in
the
duties
of
Religion
,
what
will
the
flesh
tell
a
man
?
If
thou
devotest
thy selfe
to
holy
exercises
,
Spiritus
Calvinianus
,
est
spiritus
melancholicus
.
thou
doest
but
give
thy self
to
a
rigid
course
of
life
,
and
thereby
abridge
thy selfe
of
many
lawful
pleasures
.
Calvinisme
,
say
the
Papists
,
makes
men
melancholy
.
—
This
is
a
great
prejudice
to
many
men
,
unexperienced
in
the
way
of
holinesse
;
and
to
this
I
have
three
things
to
answer
:
1.
There
is
not
so
much
austerity
in
the
exercises
of
Religion
now
under
the
Gospel
,
as
there
was
under
the
Law
.
The
worship
under
the
Law
was
a
very
austere
worship
;
they
were
to
sacrifice
their
●ul●ocks
out
of
the
stall
,
and
their
sheep
out
of
their
flocks
;
and
they
were
to
go
out
of
all
the
regions
of
Judea
,
once
a
year
to
Jerusalem
to
worship
;
and
so
the
Apostle
speaks
also
of
circumcision
,
That
it
was
a
yoke
,
which
neither
our
fathers
nor
we
were
able
to
bear
.
Acts
15.10
.
But
now
for
the
duties
under
the
New
Testament
,
God
doth
not
require
you
to
offer
your
beasts
for
a
sacrifice
,
but
rather
your
lusts
.
He
requires
not
any
thing
which
is
laborious
and
painful
;
he
requires
not
the
circumcision
of
your
flesh
,
but
the
circumcision
of
your
hearts
.
That
man
which
complaines
of
the
austerity
of
Gospel-duties
,
if
he
were
a
Jew
,
he
would
then
complain
much
more
.
Gospel-Ordinances
they
are
easie
;
Christ
calls
al
such
as
are
weary
&
heavy-laden
to
come
to
him
,
Matth.
11.28,29,30
.
&
they
shall
find
rest
;
and
to
take
his
yoke
upon
them
,
and
to
learne
of
him
;
for
his
yoke
is
easie
,
and
his
burden
is
light
.
The
invitation
,
is
to
imbrace
the
Christian
Religion
,
in
opposition
to
the
Jewish
religion
,
which
was
a
heavy
yoke
:
but
sayes
Christ
,
Take
my
yoke
,
for
it
is
easie
;
that
is
,
walk
in
a
Christian
course
,
and
you
shall
finde
ease
and
rest
to
your
soules
.
2.
Thou
which
art
kept
off
from
the
exercises
of
Religion
,
because
thou
fearest
thereby
thou
shalt
be
abridged
of
thy
joyes
and
delights
in
the
world
;
consider
,
that
the
duties
of
Religion
they
will
not
extirpate
,
and
nullify
thy
joyes
,
but
only
regulate
them
;
not
remove
,
but
raise
your
delights
.
Religion
,
it
is
not
a
mattock
to
digge
up
your
joyes
by
the
roots
,
but
a
pruning-hook
to
pare
and
cut
off
your
luxurious
branches
.
3.
Know
that
there
are
none
that
have
more
ground
of
joy
,
then
those
who
are
most
consciencious
and
careful
in
the
performance
of
the
duties
of
Religion
.
Rom.
15.13
.
There
is
joy
and
peace
to
be
had
in
believing
,
as
the
Apostle
tells
you
;
there
is
none
before
,
nor
none
without
believing
;
and
as
the
Apostle
Peter
tells
you
,
Believing
ye
rejoyce
,
with
joy
unspeakable
,
and
full
of
glory
.
1
Pet.
1.8
.
It
is
not
spoken
of
the
joy
which
shall
be
in
heaven
,
but
of
the
joy
which
believers
have
in
this
world
;
love
to
Jesus
Christ
,
and
believing
in
Jesus
Christ
,
it
fills
the
soul
with
joy
and
glory
in
this
life
.
You
may
tell
all
the
dimensions
of
an
outward
joy
;
but
the
joy
of
a
believer
,
it
is
a
joy
unspeakable
,
and
a
joy
full
of
glory
.
10.
Another
plea
of
corrupt
nature
is
this
,
that
you
have
done
enough
already
,
that
you
have
spent
so
many
yeares
in
a
course
of
Religion
;
so
many
yeares
you
have
been
a
professor
,
and
what
need
you
more
?
Thus
Jehu
he
thought
he
had
done
enough
in
destroying
Baal
,
and
therefore
he
needed
not
to
put
down
the
Calves
.
This
is
a
pleawhich
many
times
takes
off
the
heart
from
further
progresse
;
and
I
have
three
things
to
speak
to
it
.
—
1.
The
people
of
God
in
former
ages
,
they
never
used
to
make
this
a
plea
;
nay
,
they
have
been
of
a
quite
contrary
temper
.
Phil.
3.13,14
.
Paul
tells
you
that
He
forgot
those
things
which
were
behinde
,
and
reaching
forth
to
those
things
which
are
before
,
I
presse
toward
the
mark
;
that
is
,
I
forget
all
my
part
past
duties
and
performances
;
I
will
not
rest
contented
in
them
,
but
I
will
presse
forward
.
If
I
have
done
much
good
,
I
will
do
more
good
;
oh
therefore
be
thou
as
abundant
in
duty
for
time
to
come
,
as
if
thou
hadst
never
been
imployed
in
duty
for
time
past
.
2.
The
Scripture
doth
make
your
abounding
in
duty
in
former
time
,
to
be
an
argument
why
you
should
abound
more
in
after
time
;
hast
thou
prayed
and
heard
much
formerly
?
hear
more
hereafter
;
this
the
Apostle
makes
an
argument
unto
the
Corinthians
,
2
Cor.
8
7.
that
as
they
had
abounded
in
faith
,
and
utterance
,
and
knowledge
,
and
in
all
diligence
and
love
;
so
also
,
they
should
abound
in
a
charitable
contribution
to
the
poor
Saints
that
were
at
Jerusalem
;
and
sayes
he
,
as
you
have
abounded
,
so
abound
in
this
grace
also
.
Phil.
ver.
8,9
.
And
as
Paul
to
Philemon
,
in
that
Epistle
sayes
he
,
Shew
mercy
to
Onesimus
;
why
?
for
thou
hast
shewed
mercy
;
thou
hast
refreshed
the
bowels
of
the
Saints
,
refresh
this
also
:
so
that
if
you
have
been
much
in
duty
,
it
is
an
argument
that
you
should
be
more
therein
for
time
to
come
.
3.
You
which
plead
you
have
been
much
in
duty
for
time
past
,
and
are
negligent
in
that
which
at
present
you
ought
to
do
;
you
would
not
reason
thus
in
things
of
this
life
;
where
is
the
man
that
will
say
thus
?
I
have
gotten
so
much
money
this
last
year
,
that
I
will
get
none
this
;
thus
you
see
the
unreasonablenesse
of
this
plea.
Men
think
they
can
never
enough
abound
in
temporals
,
but
any
measure
of
spirituals
will
serve
the
turn
,
and
satisfy
them
.
11.
Another
plea
of
corrupt
nature
is
this
.
The
flesh
will
tell
you
,
you
have
not
been
so
much
in
sin
,
and
therefore
you
need
not
be
so
much
in
duty
;
we
are
not
men
who
break
out
into
notorious
evils
.
—
This
is
a
cunning
deceit
of
the
corruption
of
mens
hearts
,
and
therefore
I
shall
speak
the
more
to
this
plea
;
and
there
are
five
particulars
,
which
I
shall
lay
down
by
way
of
answer
:
1.
This
plea
savours
of
pride
,
sloth
,
and
ignorance
:
of
pride
,
as
if
muchnesse
of
duty
could
expiate
the
sinfulnesse
of
sinne
:
it
savours
of
much
idlenesse
,
when
the
heart
will
take
hold
on
such
poor
shifts
and
excuses
to
take
you
off
from
,
or
make
you
neglective
in
the
performance
of
religious
duties
;
and
then
it
savours
of
much
ignorance
,
as
if
a
man
could
be
much
in
duty
,
that
is
much
in
sin
;
the
more
thou
art
in
sin
,
the
lesse
thou
art
in
duty
;
and
if
thy
duties
do
not
abate
thy
sins
,
thy
sinnes
will
abate
thy
duties
.
2.
Consider
that
the
Angels
and
Saints
in
heaven
,
they
are
not
at
all
guilty
of
sin
,
yet
they
are
much
in
duty
;
alwayes
in
duty
,
though
never
in
sinne
:
ever
singing
praises
and
hallelujahs
to
God
,
but
never
sin
;
and
our
duty
is
to
do
the
will
of
God
,
as
it
is
done
in
heaven
;
that
is
,
constantly
,
and
cheerfully
.
3.
Consider
,
though
thou
hadst
lesse
sin
then
thou
hast
,
yet
thou
hast
more
guilt
which
cleaves
to
little
sins
,
then
all
thy
duties
can
expiate
or
take
away
;
that
man
will
deceive
himselfe
,
who
thinks
to
set
his
duty
over
against
his
sin
by
way
of
expiation
,
because
there
guilt
and
sin
cleaves
to
our
duties
.
4.
This
which
thou
makest
to
be
a
plea
,
why
thou
shouldest
not
be
much
in
duty
,
if
it
be
well
weighed
,
will
rather
prove
an
argument
why
thou
shouldest
be
much
in
duty
:
As
thus
,
if
thou
art
not
much
in
sinne
,
thou
hast
the
more
cause
to
be
much
in
duty
,
and
to
praise
God
that
he
hath
kept
thee
from
those
sins
which
other
men
have
fallen
into
;
thou
hast
cause
to
be
much
in
prayer
to
God
for
preventing
grace
,
that
thou
mayest
not
fall
into
sinne
for
the
time
to
come
.
5.
Consider
,
that
those
men
who
have
been
least
in
sin
,
the
Scripture
tells
us
they
have
been
most
in
duty
.
Zacharias
,
Luke
1.
it
is
said
of
him
,
that
he
walked
in
all
the
Commandments
of
God
blameless
,
and
yet
the
Scripture
commends
him
in
this
,
that
he
was
often
in
the
Temple
.
And
Cornelius
,
Acts
10.2
.
the
Scripture
reports
him
to
be
a
devout
man
,
and
one
that
feared
God
,
with
all
his
house
,
who
gave
much
almes
to
the
poor
,
and
prayed
to
God
alway
;
though
he
was
a
devout
and
holy
man
,
yet
he
prayed
to
God
alwayes
;
he
was
much
in
duty
,
though
he
was
not
much
in
sin
.
So
it
is
said
of
Anna
,
Luke
2.37
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
of
the
Primitive
Church
,
that
they
continued
in
the
doctrine
of
the
Apostles
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
12.
The
flesh
will
tell
you
,
that
they
who
have
formerly
been
much
in
duty
,
they
have
now
cast
off
duty
;
and
you
will
say
,
Why
may
not
I
do
so
too
?
I
see
those
men
that
formerly
were
desirous
to
hear
Sermons
,
they
now
hear
not
;
those
who
prayed
much
and
often
formerly
,
now
never
pray
;
those
that
formerly
were
much
in
duty
,
have
now
cast
off
duty
;
this
is
a
plea
which
mans
naughty
heart
takes
notice
of
;
and
to
it
I
have
three
things
to
say
:
1.
It
is
true
,
the
more
is
the
pity
,
that
many
who
have
formerly
much
used
duty
,
have
now
cast
off
duty
;
and
yet
though
this
be
true
,
do
you
take
heed
that
you
fall
not
into
the
same
sin
&
same
condemnation
.
The
Scripture
layes
a
great
blame
and
blemish
upon
such
;
there
are
two
Texts
to
this
purpose
;
the
one
is
,
in
Hos.
4.10
.
where
the
Lord
complains
,
Hos.
4.10
.
that
they
had
left
off
to
take
heed
unto
him
;
they
did
once
seek
after
God
,
and
did
take
heed
unto
his
wayes
,
but
now
they
had
left
it
off
.
Another
passage
to
this
purpose
also
you
have
of
the
Psalmist
,
They
have
left
off
to
be
wise
,
(
sayes
he
)
and
to
do
good
;
Psal.
26.3
.
they
did
formerly
do
much
good
,
but
now
they
have
left
it
off
;
the
Scripture
brands
such
men
as
these
for
wicked
Apostates
.
2.
Consider
,
that
you
would
account
this
a
vain
plea
in
other
things
;
you
that
account
this
rational
in
spiritual
things
,
you
judge
irrational
in
worldly
things
.
If
a
man
should
tell
you
that
other
men
had
left
off
trading
,
and
turned
bankrupts
,
and
therefore
why
should
not
you
do
so
too
?
you
would
account
it
very
irrational
,
and
say
,
Though
other
men
have
played
the
fooles
,
and
run
themselves
out
of
their
estates
,
yet
that
is
no
warrant
for
you
to
do
so
.
3.
Know
,
that
those
who
have
been
much
in
duty
,
and
have
now
cast
it
off
,
if
they
belong
unto
God
,
he
will
bring
them
home
by
weeping
crosse
;
God
will
make
them
see
their
folly
,
to
their
shame
.
An
example
hereof
you
have
in
the
second
of
Hos.
ver.
7.
Hosea
2.7
.
The
Church
did
there
apostatize
from
God
;
but
,
sayes
she
,
I
will
return
to
my
first
husband
,
for
then
was
it
better
with
me
,
then
now
;
then
when
I
served
my
God
,
and
walked
in
his
wayes
,
which
now
I
have
gone
astray
from
,
therefore
will
I
return
.
This
will
be
the
language
of
all
those
who
have
cast
off
duty
,
if
they
belong
unto
God
.
13.
This
is
the
plea
of
some
,
that
they
abstain
from
the
doing
of
duty
,
because
they
would
avoid
more
evill
thereby
,
and
this
is
a
cunning
insinuation
of
the
flesh
;
and
thus
as
on
the
one
hand
men
are
deceived
by
their
corrupt
hearts
,
to
commit
sin
,
that
good
may
come
thereon
:
so
on
the
other
hand
,
Sunt
quidam
homines
,
qui
cùm
audierint
,
quòd
humiles
esse
debent
,
nihil
volunt
discere
,
putantes
si
aliquid
didicerunt
,
se
superbos
fore
.
August
.
in
Psal.
130.
their
hearts
would
perswade
them
to
omit
duty
,
that
evill
might
not
come
thereon
;
both
the
deceits
are
the
delusions
of
corrupt
nature
,
and
this
Papists
are
guilty
of
;
for
they
under
a
pretence
that
the
common
people
should
not
run
into
error
,
detain
the
reading
of
the
Bible
from
them
.
And
to
this
purpose
Austin
mentions
some
that
would
not
hear
the
Word
,
nor
get
knowledge
,
upon
this
pretence
,
that
some
men
have
grown
proud
of
their
parts
and
knowledge
:
to
this
deceit
I
shall
say
three
things
:
1.
It
is
a
good
rule
of
the
Schoolmen
,
that
you
must
not
neglect
that
which
is
good
in
it selfe
,
and
necessary
to
avoid
a
sin
,
which
may
be
by
accident
a
sin
;
for
otherwise
you
should
never
perform
duty
.
If
a
man
will
avoid
hearing
lest
he
should
be
distracted
therein
,
and
praying
lest
he
should
have
wandring
thoughts
;
by
this
reason
a
man
should
never
perform
duty
.
Now
to
hear
and
to
pray
,
it
is
good
in
it selfe
;
but
that
thou
art
distracted
in
hearing
,
or
thy
minde
wandring
in
praying
,
this
is
an
accident
,
and
therefore
thou
must
not
upon
a
pretence
of
being
guilty
of
lesse
evill
,
leave
undone
those
duties
,
which
in
themselves
are
good
.
2.
Those
men
which
make
this
a
plea
,
they
will
not
performe
duty
,
because
they
sin
in
duty
;
upon
the
same
reason
they
may
as
well
say
,
they
will
not
follow
their
callings
in
the
world
,
because
they
sin
in
them
;
and
therefore
this
plea
,
though
it
be
a
plausible
one
,
and
doubting
Christians
are
many
times
intangled
therewith
,
yet
by
this
plea
you
will
not
onely
be
taken
off
from
religious
,
but
civil
duties
also
.
3.
Consider
,
that
the
avoiding
of
evil
upon
this
pretence
,
you
do
thereby
run
into
a
greater
evill
;
and
the
reason
is
,
because
wilful
neglects
,
and
total
omissions
,
are
greater
then
spiritual
defects
in
the
manner
of
religious
performances
;
it
is
a
lesser
sin
to
be
distracted
in
prayer
,
then
not
to
pray
at
all
.
This
plea
therefore
is
but
a
lazy
plea
of
corrupt
nature
,
to
make
us
neglect
religious
performances
.
14.
Another
plea
is
a
pretence
of
disability
to
perform
as
we
ought
.
The
flesh
will
tell
you
,
if
thou
wert
able
to
perform
duty
better
,
thou
shouldest
be
incouraged
to
do
it
often
;
but
alas
,
thou
art
not
able
to
perform
duty
;
when
thou
comest
to
hear
,
thou
wantest
faith
to
believe
the
word
,
and
memory
to
treasure
it
up
.
When
tho●
comest
to
pray
,
thou
wantest
a
composed
minde
,
and
thou
wantest
apt
expressions
;
and
hence
the
flesh
pleades
,
that
disability
to
duty
should
take
a
man
off
from
duty
.
This
plea
prevailes
with
many
Christians
troubled
in
conscience
;
and
in
answer
thereto
consider
,
1.
That
many
Christians
which
pretend
disability
,
it
may
be
the
reason
is
not
disability
,
but
rather
enmity
against
duty
,
which
is
the
cause
of
their
neglect
.
Nolle
in
causa
est
,
cùm
non
posse
praetenditur
,
Sen.
Epist.
116.
Seneca
hath
a
passage
to
this
purpose
in
one
of
his
Epistles
,
Men
,
sayes
he
,
pretend
that
they
are
not
able
to
do
good
,
but
the
true
cause
is
,
they
are
not
willing
;
not
a
disability
in
the
nature
,
but
an
enmity
in
the
heart
,
which
is
the
cause
.
It
is
worth
your
noting
,
that
where
the
Apostle
mentions
a
disability
to
duty
,
he
there
mentions
also
the
enmity
of
a
natural
mans
heart
against
duty
.
The
carnal
minde
,
Rom.
8.7
.
sayes
he
,
is
enmity
against
God
,
for
it
is
not
subject
to
the
law
of
God
,
nor
indeed
can
be
.
So
that
those
who
plead
a
disability
,
they
have
cause
to
look
to
their
hearts
,
whether
their
neglect
of
duty
doth
not
rather
proceed
from
a
dislike
in
judgement
,
rather
then
a
disability
in
affection
.
2.
Christians
are
apt
to
make
disability
a
plea
to
neglect
duty
,
when
indeed
it
is
rather
the
danger
that
doth
attend
duty
,
that
keeps
them
off
,
then
disability
.
You
have
a
notable
instance
of
this
in
Moses
,
a
good
man
,
you
have
the
story
at
large
in
the
fourth
of
Exodus
.
God
commands
Moses
that
he
should
go
into
Egypt
,
Exod.
4.10,13,19
.
and
there
to
take
the
care
and
charge
of
his
people
;
but
what
sayes
Moses
?
Oh
,
sayes
he
,
Wilt
thou
send
me
to
conduct
this
people
?
alas
,
I
am
not
able
;
I
am
not
eloquent
,
neither
heretofore
,
nor
since
thou
hast
spoken
unto
thy
servant
;
but
I
am
slow
of
speech
,
and
of
a
slow
tongue
;
this
was
a
plausible
pretence
;
and
therefore
in
the
thirteenth
verse
sayes
he
,
Lord
,
I
pray
,
send
by
the
hand
of
him
whom
thou
wilt
send
.
But
now
was
Moses
disability
the
real
cause
wherefore
he
would
not
go
?
why
,
no
;
&
therefore
in
the
nineteenth
verse
you
have
there
the
true
reason
discovered
;
Return
,
saith
the
Lord
,
into
Egypt
,
for
all
the
men
are
dead
which
sought
thy
life
.
There
the
Lord
hints
the
cause
;
Moses
had
formerly
killed
an
Egyptian
,
and
there
was
great
search
made
after
him
.
And
when
God
bid
Moses
go
again
into
Egypt
,
he
was
afraid
;
Moses
doth
not
tell
God
so
,
but
pretends
disability
;
then
the
Lord
told
him
shat
the
men
were
dead
which
sought
his
life
;
and
then
the
Text
saith
,
that
Moses
took
his
wife
and
his
children
,
and
went
down
into
Egypt
.
15.
Another
plea
is
succeslessenesse
in
duty
;
the
flesh
will
suggest
thus
unto
thee
,
What
needest
thou
continue
in
a
godly
course
of
life
?
thou
hast
made
many
a
prayer
,
and
heard
many
a
Sermon
,
and
yet
thou
art
never
the
better
.
To
this
I
answer
,
1.
That
thou
owest
duty
to
God
as
thou
art
his
creature
,
though
he
should
never
give
thee
successe
in
his
service
.
2.
Duty
it selfe
is
successe
;
the
very
performance
is
a
recompence
:
if
God
should
never
bring
thee
to
heaven
,
thou
hast
in
part
a
recompence
,
that
God
suffers
thee
to
perform
duty
to
him
here
:
You
have
your
fruit
unto
holiness
,
Rom.
6.20
.
as
the
Apostle
tells
you
,
and
in
the
end
you
shall
have
everlasting
life
;
holinesse
and
duty
,
they
are
the
reward
of
duty
3.
Consider
,
that
there
is
a
two-fold
successe
attendant
on
duty
.
First
,
a
real
successe
.
—
Secondly
,
a
sensible
successe
.
Sometimes
the
successe
is
sensible
,
and
a
mans
affections
are
raised
,
and
his
lusts
subdued
;
but
though
successe
may
not
alwayes
be
sensible
,
yet
it
is
alwayes
reall
:
a
godly
man
gets
real
good
by
all
the
duties
he
performes
.
Ephes.
6.8
.
Whatsoever
good
any
man
doth
,
the
same
he
shall
receive
,
whether
he
be
bond
or
free
.
No
man
shall
open
the
dores
of
Gods
house
in
vain
.
Wicked
Ahab
that
did
God
but
temporal
service
,
God
requited
him
with
a
temporal
reward
;
1
Kings
21.29
.
there
is
alwayes
a
real
successe
,
which
goes
along
with
the
performance
of
our
duty
.
And
thus
I
have
layed
down
the
stratagems
and
deceits
of
the
flesh
,
whereby
it
labours
to
divert
men
from
duty
,
and
have
given
you
answers
to
them
all
,
that
you
might
not
be
deceived
by
the
sly
subtility
thereof
.
Vse
.
1
The
Use
shall
be
unto
those
men
whose
consciences
tell
them
,
they
have
been
deceived
by
some
of
these
pleas
of
corrupt
nature
,
so
as
to
omit
good
duties
.
Before
such
I
would
lay
these
five
considerations
:
1.
That
a
man
may
go
to
hell
for
the
omissions
of
good
duties
,
as
well
as
for
the
commissions
of
sin
.
Natural
conscience
will
tel
a
man
that
gross
sinners
shall
not
inherit
the
Kingdom
of
heaven
;
but
Scripture
will
tell
you
also
,
that
men
shall
go
to
hell
for
the
omissions
of
good
.
It
is
observable
in
the
sentence
which
shall
be
pronounced
at
the
last
day
by
the
Judge
of
all
the
world
,
that
the
form
of
it
runnes
,
not
so
much
for
commissions
,
as
for
omissions
,
Matth.
25.41
.
that
men
shall
be
sentenced
for
.
Depart
from
me
ye
cursed
,
sayes
Christ
:
for
I
was
an
hungred
,
and
ye
gave
me
no
meat
;
I
was
was
thirsty
,
and
ye
gave
me
no
drink
;
a
stranger
,
and
ye
took
me
not
in
;
naked
,
and
ye
clothed
me
not
;
sick
,
and
in
prison
,
and
ye
visited
me
not
.
Bonum
est
non
fecisse
malum
,
malum
est
non
fecisse
bonum
.
Meerly
for
omissions
is
the
sentence
pronounced
against
them
;
it
may
be
thou
doest
not
die
a
drunkard
,
an
adulterer
,
a
swearer
,
or
a
deceiver
,
but
doest
thou
die
a
man
neglective
of
good
duties
?
I
tell
thee
,
the
indictment
will
be
found
against
thee
.
Matth.
25.30
.
It
is
likewise
observed
of
the
man
that
had
but
one
talent
,
Christ
commanded
that
he
should
be
cast
into
utter
darkness
;
what
was
the
cause
?
he
did
not
imbezzel
his
Masters
talent
,
but
because
he
did
not
improve
it
,
therefore
did
the
sentence
passe
against
him
;
and
therefore
remember
you
that
are
omitters
of
good
duty
,
not
for
the
imbezzelling
,
or
ill
use
of
your
time
,
Matth.
3.10
.
but
for
the
not
improving
of
it
you
may
go
to
hell
.
The
tree
is
threatened
to
be
cut
down
,
not
because
it
brought
forth
bad
fruit
,
but
because
it
did
not
bring
forth
good
fruit
.
2.
Consider
,
that
the
Scripture
layes
a
brand
of
infamy
upon
those
who
do
constantly
neglect
the
duties
of
Religion
;
they
have
left
off
to
be
wise
,
and
to
do
good
,
Psal.
6.3
.
Hosea
4.20
.
saith
the
Psalmist
;
and
they
have
left
off
to
take
heed
unto
the
Lord
,
saith
the
Prophet
Hosea
.
But
above
all
,
consider
that
heavy
imprecation
of
the
Prophet
Jeremiah
,
Poure
out
thy
fury
,
saith
he
,
upon
the
Heathen
that
know
thee
not
,
and
upon
the
families
that
call
not
upon
thy
Name
.
Jer.
10.5
And
to
this
purpose
,
that
concerning
the
Ammonites
and
the
Moabites
is
very
remarkable
,
Deut.
23.3,4
.
in
Deut.
23.3,4
.
where
because
of
an
omission
,
because
they
met
not
the
Israelites
,
and
helped
them
not
with
bread
and
water
in
the
way
,
when
they
came
out
of
Egypt
,
they
were
excommunicated
(
as
I
may
say
)
from
the
Tabernacle
of
Gods
worship
,
even
to
the
tenth
generation
.
3.
Consider
,
that
omissions
of
duty
,
they
do
unfit
men
for
duty
when
they
should
begin
it
,
and
set
upon
it
.
Keys
that
are
used
,
keep
clean
;
but
if
they
are
thrown
by
,
how
soon
do
they
rust
?
so
it
is
with
thy
heart
,
thou
wilt
gather
rust
,
if
thou
throwest
thy
duties
aside
.
Fire
,
it
is
not
only
put
out
by
water
,
Prov.
26.20
.
but
by
the
withdrawing
of
fuel
;
Where
no
wood
is
,
the
fire
goeth
out
:
and
therefore
remember
that
if
you
do
not
adde
fuel
to
your
duty
,
the
heat
of
your
affection
will
quickly
go
out
.
The
longer
we
disuse
uny
duty
,
the
lesse
able
are
we
to
do
it
;
as
a
Scholar
,
if
he
disuse
his
study
,
he
will
be
the
more
unfit
for
that
exercise
.
4.
God
is
more
displeased
with
sinful
,
and
toral
omissions
of
good
,
then
he
is
with
many
commissions
of
evill
.
It
is
worth
your
noting
,
that
passage
concerning
Moses
,
in
Exod.
Exod.
4.24
.
4.24
.
God
was
more
angry
with
Moses
there
for
a
sin
of
omission
,
then
for
any
sin
of
commission
which
he
had
committed
all
his
life
.
It
is
said
,
The
Lord
met
him
in
his
Inne
,
and
had
like
to
have
killed
him
;
what
was
the
matter
?
why
,
it
was
onely
this
,
that
he
omitted
the
circumcision
of
his
childe
,
when
he
was
eight
dayes
old
;
this
did
so
provoke
God
,
that
he
sought
to
kill
Moses
,
and
yet
Moses
might
have
had
more
plausible
pretences
for
his
omission
,
then
we
can
have
for
many
of
the
duties
which
we
neglect
.
I
mention
this
to
shew
you
the
danger
of
the
sin
of
omission
.
5.
And
lastly
,
consider
this
,
that
you
will
not
admit
of
this
plea
in
other
things
;
should
your
servants
deal
with
you
thus
,
when
you
bid
them
go
about
such
and
such
a
businesse
,
and
command
them
to
perform
such
a
service
,
if
they
are
negligent
;
and
when
you
shall
call
them
to
an
accompt
,
will
you
admit
of
their
excuse
,
when
they
shall
tell
you
that
they
do
not
steal
your
wares
out
of
your
shops
,
nor
your
money
out
of
your
Cubboards
;
we
do
not
do
you
any
injury
;
will
you
suffer
these
excuses
?
why
,
no
certainly
:
Let
me
tell
you
,
you
are
all
servants
to
the
God
of
heaven
,
he
is
your
Master
;
and
though
you
can
thus
plead
,
Lord
,
I
am
not
a
grosse
sinner
,
I
have
not
dishonoured
thy
Name
as
others
have
done
,
and
I
am
no
blasphemer
of
thy
Name
;
yet
God
will
reckon
with
you
,
because
you
call
not
upon
his
Name
;
therefore
take
heed
of
omissions
of
good
duties
,
and
of
all
those
secret
insinuations
of
the
flesh
,
which
lead
into
this
sinne
,
and
make
excuses
for
it
.
Sermon
XXII
.
At
Lawrence
Jewry
London
,
Januar.
26.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
HAving
formerly
shewed
by
what
meanes
and
ways
the
flesh
labours
to
divert
men
from
duty
;
I
come
now
to
shew
you
also
how
it
labours
to
interrupt
men
in
duty
;
and
this
is
a
very
practical
point
,
and
there
are
many
cases
of
conscience
,
which
are
incident
,
and
may
pertinently
fall
in
in
the
handling
of
this
particular
.
But
before
I
come
to
give
you
the
Queries
I
intend
to
handle
,
I
shall
premise
these
ten
Conclusions
,
or
Positions
about
the
flesh
,
its
disturbing
good
men
in
good
duties
.
1.
The
first
is
this
,
that
the
corruption
of
the
flesh
it
is
more
prevalent
with
good
men
to
disturb
them
in
,
then
to
divert
them
from
holy
duties
.
Indeed
with
men
unregenerate
corrupt
nature
prevailes
more
to
divert
them
from
duty
;
but
it
is
contrary
with
the
regenerate
.
Godly
men
are
not
so
subject
to
have
diversions
from
,
as
disturbances
in
holy
performances
;
neglects
of
duty
they
fall
under
the
cognizance
of
a
natural
conscience
,
and
therefore
good
men
are
not
so
often
overcome
in
that
way
;
but
as
for
disturbances
in
duty
,
they
are
not
taken
notice
of
by
a
natural
conscience
.
2.
A
godly
man
is
more
interrupted
in
duty
by
his
own
bea
rt
,
then
he
is
either
by
the
devill
,
or
the
world
,
or
any
thing
else
beside
.
We
many
times
blame
our
callings
,
and
the
devil
,
that
he
is
busie
with
us
;
when
we
have
more
cause
to
blame
our
own
naughty
hearts
.
As
it
is
the
property
of
good
men
when
they
sin
to
blame
their
corrupt
natures
,
and
not
the
devill
,
for
so
did
David
:
2
Sam.
24.10
.
So
on
the
contrary
,
when
good
men
are
interrupted
in
duty
,
they
do
not
blame
the
devil
or
the
world
so
much
as
their
own
hearts
.
As
the
Apostle
Pavl
sayes
of
himselfe
,
Rom.
7.18
.
To
will
is
present
with
me
,
but
how
to
perform
that
which
is
good
,
I
finde
not
;
that
is
,
I
finde
not
ability
to
be
intent
and
serious
,
in
the
worship
of
God
;
but
what
doth
he
blame
,
Rom.
7.25
.
not
the
devill
,
or
the
world
,
but
it
is
sin
which
dwelleth
in
me
.
And
in
the
25.
verse
he
sayes
,
With
my
minde
I
serve
the
law
of
God
,
but
with
the
flesh
,
the
law
of
sin
.
It
is
the
flesh
which
carries
the
force
of
a
law
,
whereby
we
sin
in
the
service
of
God
;
and
therefore
,
oh
man
,
do
not
blame
the
devill
,
or
the
world
,
but
thy
own
heart
.
3.
Another
Position
is
this
,
that
the
corruption
of
the
flesh
interrupting
of
us
in
duty
,
it
is
manifest
and
violent
both
in
secret
,
as
also
in
publick
duties
;
thy
heart
will
be
violent
against
thee
,
when
thou
art
alone
,
between
God
and
thy
own
soul
,
as
also
when
thou
art
in
publick
;
your
own
experience
will
contribute
to
the
truth
of
this
.
What
roving
mindes
,
and
what
distracted
thoughts
are
you
haunted
with
in
your
secret
retirements
?
Yea
,
also
in
publick
duties
,
how
hard
is
it
to
bound
the
thoughts
,
and
to
compose
the
minde
,
to
lay
a
restraint
upon
devotion
?
4.
That
a
mans
heart
,
and
corrupt
nature
,
is
more
apt
to
interrupt
him
in
extraordinary
duties
,
then
in
common
and
ordinary
duties
.
A
man
therefore
shall
be
more
haunted
with
evill
thoughts
upon
a
solemn
fast-day
,
then
upon
an
ordinary
day
:
did
you
ever
set
your selves
upon
the
solemn
duties
of
examination
and
meditation
?
if
you
did
,
you
have
found
your
hearts
have
more
troubled
you
in
those
duties
,
then
in
reading
,
hearing
,
and
praying
;
and
the
reason
is
this
,
because
those
duties
that
are
more
solemn
,
are
most
conducible
to
a
Christians
growth
in
grace
;
and
therefore
in
those
duties
nature
will
be
most
indefatigable
,
to
disturbe
and
interrupt
you
,
and
the
devill
will
not
fail
to
set
thy
heart
at
work
to
disturb
thee
in
those
duties
,
whereby
his
Kingdome
is
battered
and
assaulted
,
5.
That
the
lesse
men
do
prepare
their
hearts
for
duty
,
the
more
they
shall
be
disturbed
by
corrupt
nature
in
duty
.
Greonham
in
his
observations
,
takes
notice
of
this
:
What
is
the
reason
that
Christians
can
never
pray
without
distractions
,
nor
hear
without
wandring
thoughts
?
Oh
man
!
(
sayes
he
)
take
my
experience
,
didst
thou
prepare
more
for
duty
,
thou
wouldest
be
lesse
distracted
in
duty
.
Physick
doth
the
body
little
good
if
it
be
taken
on
a
full
stomack
,
and
if
the
body
be
not
prepared
;
so
it
is
with
duties
and
Ordinances
,
they
will
do
thee
little
good
,
unlesse
thou
doest
first
prepare
thy selfe
for
them
.
Posit
.
6
6.
That
the
flesh
interrupts
us
more
in
those
duties
which
others
perform
,
then
in
those
which
we
perform
our selves
.
A
Preacher
when
he
is
preaching
a
Sermon
,
he
hath
lesse
wandring
thoughts
in
preaching
,
then
he
himself
would
have
if
he
were
a
hearer
,
and
why
?
but
because
at
such
a
time
his
minde
is
busied
in
thinking
of
the
matter
he
hath
to
deliver
to
his
Auditors
.
And
so
for
any
of
you
,
suppose
you
were
praying
in
a
company
,
you
would
be
lesse
apt
to
be
distracted
in
that
duty
,
because
popular
applause
,
a
respect
to
the
company
among
whom
you
pray
,
they
binde
your
thoughts
,
that
they
runne
not
astray
,
lest
you
should
be
confused
in
the
duty
;
whereas
if
you
did
joyn
in
duty
,
then
you
would
be
more
carelesse
,
and
distracted
;
and
therefore
you
whose
lot
it
is
never
to
preach
or
pray
in
publick
,
do
you
look
to
your
own
hearts
;
for
the
flesh
is
more
apt
to
interrupt
you
in
those
duties
,
wherein
you
joyn
with
others
,
th●n
in
those
which
you
your selfe
perform
.
Posit
.
7
7.
That
in
the
corruption
of
the
flesh
in
duties
,
it
may
be
more
violent
after
a
long
standing
in
Religion
,
then
it
did
appear
to
be
upon
your
first
conversion
.
At
a
mans
first
conversion
happily
he
could
pray
,
and
not
be
distracted
,
but
have
his
love
,
his
joy
,
and
his
delight
,
and
all
his
soul
taken
up
with
the
service
;
but
in
processe
of
time
,
and
after
some
continuance
in
the
wayes
of
Religion
,
he
may
begin
to
grow
flat
and
formal
,
perfunctory
,
accustomary
in
all
his
performances
;
and
this
was
that
which
Augustine
observed
,
Many
at
first
conversion
,
they
will
pray
with
much
feeling
and
fervency
,
but
afterwards
with
coldnesse
and
deadnesse
,
losing
that
vigour
and
warmth
of
affection
,
which
they
found
in
themselves
at
first
conversion
.
Posit
.
8
8.
That
there
is
not
a
duty
in
all
your
life-time
which
you
perform
unto
God
,
but
there
is
some
evill
tincture
of
the
flesh
cleaves
to
it
;
though
the
duty
is
good
in
it self
,
yet
there
is
some
evill
in
it
as
it
comes
from
thee
.
Prayer
is
good
,
and
hearing
is
good
,
but
these
duties
as
they
passe
through
the
vessel
of
thy
defiled
soul
,
they
become
defiled
;
inso
much
that
God
might
justly
charge
even
upon
regenerate
men
the
sins
of
their
holy
duties
;
When
I
would
do
good
,
Rom.
7.15
.
sayes
Paul
,
evill
is
present
with
me
.
It
is
true
,
the
natural
motions
of
the
flesh
may
be
pared
off
,
but
still
there
is
a
sinful
tincture
which
cleaves
to
thy
duties
.
It
is
observable
,
that
the
ceremonial
law
which
you
read
of
,
in
the
28.
of
Exod.
v.
38.
Exod.
28.38
.
where
you
read
that
Aaron
was
to
have
a
plate
of
pure
gold
upon
his
fore-head
,
when
he
went
into
the
holy
of
holiest
,
that
he
mighe
bear
the
iniquity
of
the
holy
things
of
the
children
of
Israel
.
And
this
notes
,
sayes
a
Divine
,
that
Jesus
Christ
our
fore-runner
,
he
is
gone
into
the
holy
of
holiest
,
and
he
by
his
intercession
,
and
sitting
at
the
right
hand
of
his
Father
,
weares
that
plate
of
pure
gold
upon
his
fore-head
,
and
there
beares
not
onely
the
iniquity
of
our
lives
,
but
the
inquity
of
our
holy
things
;
and
if
this
were
not
so
,
and
did
there
not
a
viciousnesse
cleave
unto
all
our
holy
duties
,
then
we
might
commend
some
duties
to
God
without
the
mediation
of
Jesus
Christ
;
but
because
there
is
no
duty
can
be
done
without
a
tincture
of
evill
cleaving
to
it
,
therefore
you
cannot
stand
before
God
in
the
best
prayer
that
ever
you
made
,
nor
in
the
best
service
that
ever
you
performed
.
We
have
need
of
a
Christ
,
a
Mediatour
,
not
only
for
our
sins
,
but
also
for
our
duties
.
Posit
.
9
9.
That
it
is
the
most
difficult
thing
in
the
world
to
keep
the
minde
so
close
to
duty
,
that
the
flesh
shall
not
interrupt
you
in
its
performance
.
As
Eliphaz
reasoned
with
Job
,
Job
.
15.12,13
.
so
may
every
man
with
his
own
heart
:
Why
doth
thine
heart
carry
thee
away
,
and
what
doth
thine
eyes
winke
at
,
that
thou
turnest
thy
spirit
against
God
,
and
lettest
such
words
go
out
of
thy
mouth
?
Thus
may
every
man
reason
with
his
own
soule
,
and
say
,
Why
doth
my
heart
carry
me
away
,
when
my
spirit
would
keep
close
to
God
?
Augustine
hath
an
excellent
note
upon
2
Sam.
7.27
.
2
Sam.
7.27
.
Dixit
se
invenisse
cor
suum
,
quasi
soleret
fugere
,
&
ille
sequi
quasi
fugitivum
.
August
.
Nihil
est
corde
meo
fugacius
.
Bernard
.
Posit
,
10.
upon
Davids
words
,
I
have
found
in
my
heart
to
make
a
prayer
unto
thee
;
as
if
David
would
intimate
,
that
he
often
lost
his
heart
in
prayer
;
as
if
David
did
many
times
come
to
pray
,
but
could
not
finde
his
heart
.
It
is
the
hardest
thing
in
the
world
,
when
you
come
to
pray
to
finde
your
hearts
,
and
when
you
have
found
your
hearts
,
to
keep
them
,
10.
That
the
blood
of
Jesus
Christ
wipes
off
that
guilt
and
filth
,
that
cleaves
to
your
holy
duties
.
God
knowes
that
when
you
come
to
worship
him
,
you
are
men
,
and
not
Angels
;
you
are
the
spirits
of
good
men
imperfect
,
and
therefore
God
doth
not
expect
from
you
that
your
service
should
be
perfect
,
because
your
state
is
imperfect
;
therefore
here
is
your
comfort
,
that
your
defects
in
duty
,
shall
never
damne
you
who
are
regenerate
soules
;
thou
mayest
be
often
hindred
in
duty
,
but
that
interruption
shall
never
damne
thee
,
Jesus
Christ
wipe
off
the
stain
of
all
thy
duties
.
In
the
ceremonial
law
you
read
that
the
Altar
for
the
burnt-offering
,
Exod.
27.4,5
.
it
had
a
grate
made
for
it
of
net-work
of
brasse
,
that
the
dust
and
the
ashes
might
fall
out
,
and
so
be
carried
away
:
This
is
a
type
of
the
intercession
of
Jesus
Christ
,
that
though
in
your
services
and
sacrifices
to
God
,
though
you
have
much
affection
and
zeal
,
yet
also
there
is
much
ashes
of
corruption
;
and
as
that
grate
was
made
to
carry
away
the
ashes
,
so
Jesus
Christ
he
is
the
Mediatour
,
which
will
carry
away
all
your
defects
in
the
service
of
God
.
And
this
should
incourage
the
people
of
God
,
though
you
are
weak
in
duty
,
yet
neglect
not
duty
;
though
you
are
forgetful
in
hearing
,
yet
leave
not
to
heare
;
and
though
distracted
in
praying
,
yet
neglect
not
prayer
;
because
it
is
the
office
of
Jesus
Christ
to
bear
the
iniquity
of
your
holy
things
.
These
are
those
Positions
,
or
Conclusions
,
that
I
desired
to
premise
before
I
came
to
handle
the
Queries
.
The
point
that
I
am
to
handle
is
this
:
That
such
is
the
prevalency
of
corrupt
nature
even
in
regenerate
men
,
that
it
doth
oftentimes
interrupt
them
in
holy
performances
.
Doct.
In
the
handling
of
this
point
,
there
are
many
particulars
which
I
shall
go
through
.
-
1.
I
shall
prove
the
point
that
it
is
so
.
-
2.
I
shall
shew
you
how
the
flesh
doth
hinder
in
duty
.
-
3.
Wherein
the
interruption
of
the
flesh
doth
most
appear
.
1.
For
the
proof
of
the
point
,
Rom.
7.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phil.
2.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
you
have
not
only
Pauls
testimoy
,
but
his
own
experience
;
how
to
perform
the
good
I
would
,
I
finde
not
how
to
work
it
out
;
that
is
,
to
carry
on
a
duty
from
the
beginning
to
the
end
,
it
is
the
same
word
in
the
original
,
as
that
in
Philip.
2.12
.
where
we
are
commanded
to
work
out
our
salvation
with
feare
and
trembling
.
As
he
complain
of
himselfe
,
and
as
he
gives
you
his
experience
,
so
we
may
conferre
all
our
experiences
with
his
,
and
say
,
that
how
to
do
that
which
is
good
we
finde
not
.
As
rust
cleaves
to
the
iron
,
so
cleaves
the
flesh
to
our
holy
duties
.
In
general
,
do
not
our
own
hearts
tell
us
that
there
is
much
of
the
world
in
them
?
and
are
there
not
many
vain
and
impertinent
thoughts
in
the
duties
we
perform
to
God
?
and
that
not
only
in
general
,
but
in
particular
duties
?
in
prayer
,
how
doth
the
flesh
interrupt
us
by
vain
and
impertinent
thoughts
,
and
wrong
ends
?
how
doth
it
dead
our
affections
,
damp
our
zeal
,
and
straiten
our
hearts
?
in
hearing
,
how
doth
the
flesh
cast
in
prejudices
,
and
misconstructions
,
infidelity
,
and
forgetfulnesse
?
In
meditation
,
how
doth
it
make
the
minde
roving
and
wandring
up
and
down
,
so
that
thou
canst
not
bring
thy
meditations
to
a
perfect
issue
?
In
discourse
,
how
doth
the
flesh
mingle
censures
and
vain
glory
?
when
thou
comest
to
the
Lords
Supper
,
how
doth
the
flesh
hinder
thee
that
thou
canst
not
exercise
godly
sorrow
,
that
thy
love
is
not
inflamed
,
and
that
thy
joy
in
Christ
is
not
elevated
?
Therefore
what
cause
have
to
complain
,
as
Augustine
,
when
he
saw
a
shepherd
tie
a
stone
to
the
legge
of
a
bird
,
and
the
bird
assaying
to
fly
upwards
,
was
still
pulled
down
again
by
the
stone
:
Just
thus
,
sayes
he
,
is
it
with
my
soule
;
fain
would
I
so
are
aloft
by
holy
meditation
,
but
there
is
a
stone
tied
to
my
legge
;
a
corrupt
nature
,
whereby
I
am
coutinually
pulled
down
.
Quest.
The
next
Question
is
,
how
doth
the
flesh
hinder
us
in
holy
performances
?
I
shall
confine
my
answer
to
these
two
particulars
;
there
are
these
two
wayes
how
the
flesh
doth
hinder
us
in
holy
duties
.
-
1.
By
soliciting
men
to
abate
,
and
lessen
their
duties
.
-
2.
By
injecting
,
and
casting
in
vain
and
impertinent
thoughts
.
Answ.
1.
By
soliciting
men
to
abate
in
their
duty
;
if
so
be
nature
can
prevaile
with
you
to
omit
duty
,
or
not
to
be
so
much
in
duty
as
thou
hast
been
heretofore
,
to
pray
lesse
,
and
hear
lesse
;
herein
is
a
great
policy
of
thy
corrupt
heart
,
to
perswade
the
heart
that
thou
needest
not
be
so
zealous
,
because
remisse
acts
do
weaken
habits
;
to
pray
remissely
,
and
coldly
,
will
in
time
bring
thee
not
to
pray
at
all
.
—
Now
to
those
who
are
thus
intangled
by
the
flesh
,
that
they
decay
in
duty
;
to
such
I
have
three
things
to
say
.
1.
You
have
not
lesse
need
to
pray
,
nor
perform
duty
,
then
in
former
time
,
and
therefore
why
should
you
lessen
your
duties
;
you
have
not
less
temptations
from
Satan
,
no
lesse
corruptions
in
thy
soule
,
nor
fewer
spiritual
wants
,
no
lesse
troubles
on
the
Church
;
and
therefore
let
not
nature
prevaile
with
you
to
decay
in
duty
.
2.
As
it
is
a
deceit
of
the
heart
in
sinne
,
to
bring
you
from
little
sinnes
to
great
sinnes
:
so
in
grace
it
is
the
deceit
of
nature
,
to
bring
you
from
doing
little
in
duty
,
at
last
to
do
nothing
at
all
.
3.
Gradual
abatements
and
decayes
in
duty
,
may
be
as
dangerous
to
thy
soule
,
as
total
omissions
;
and
thou
mayest
go
to
hell
as
well
for
the
one
,
as
for
the
other
;
not
but
that
total
neglects
do
more
provoke
God
.
Though
a
man
is
in
more
danger
of
present
death
,
that
is
sick
of
a
fever
,
then
he
that
is
sick
of
a
lingring
consumption
;
yet
the
one
will
kill
as
surely
as
the
other
.
Men
that
cast
off
Religion
,
they
die
by
a
burning
fever
,
but
thou
which
decayest
in
Religion
,
thou
mayest
die
of
a
lingring
consumption
;
thou
mayest
consume
and
consume
,
untill
thou
comest
to
a
meer
skeleton
in
Religion
,
and
to
have
no
verdure
,
nor
vigour
in
thy
spirit
,
in
the
exercises
of
holinesse
.
Answ.
2.
And
chiefly
,
the
flesh
interrupts
in
duty
,
by
injecting
and
casting
in
vain
thoughts
,
and
impertinent
,
when
thou
art
about
duty
.
Now
those
thoughts
which
the
flesh
casts
in
,
they
are
of
two
sorts
:
either
such
which
for
the
matter
of
them
are
lawful
,
or
else
,
which
are
for
their
matter
unlawful
.
1.
Levit.
28.12
.
compared
with
Prov.
26.1
.
Though
it
be
not
cogitatio
mali
,
yet
it
is
cogitatio
mala
.
The
flesh
will
cast
in
thoughts
which
are
for
their
matter
lawful
,
but
onely
unseasonable
;
And
I
may
say
of
these
as
the
Scripture
speaks
of
rain
;
rain
in
season
is
a
blessing
;
but
rain
in
harvest
is
a
curse
;
so
good
thoughts
in
their
season
are
blessed
,
but
a
good
thought
coming
into
your
minde
,
to
divert
,
or
distract
you
in
a
good
work
you
are
about
,
that
thought
is
sinful
;
when
you
are
hearing
a
Sermon
,
then
to
be
thinking
of
prayer
;
and
when
you
are
at
prayer
,
then
to
be
thinking
of
hearing
;
these
thoughts
are
unseasonable
,
and
and
therefore
sinful
.
As
in
Printing
,
though
the
letters
be
never
so
fair
,
yet
if
they
are
misplaced
,
they
would
make
non-sense
.
As
that
motion
,
Luke
12.13
.
was
lawful
:
Master
,
command
my
brother
to
divide
the
inheritance
;
but
yet
it
was
not
seasonable
,
because
it
was
propounded
while
Christ
was
preaching
.
2.
Sometimes
again
,
the
flesh
will
inject
thoughts
which
are
for
their
matter
sinful
;
and
thus
the
Prophet
complaineth
of
the
Israelites
:
They
come
unto
thee
as
the
people
cometh
,
and
they
sit
before
thee
as
my
people
,
and
they
hear
thy
words
,
but
they
will
not
do
them
;
for
with
their
mouth
they
shew
much
love
,
but
their
heart
goeth
after
their
covetousnesse
;
Ezek.
33.31
.
even
in
their
duties
they
had
sinful
thoughts
how
to
accomplish
their
covetous
desires
.
Quere
.
3
3.
The
third
Querie
is
to
shew
,
wherein
the
prevalency
of
the
flesh
to
interrupt
us
in
holy
duties
,
doth
appear
?
I
shall
answer
this
querie
by
these
two
particulars
.
-
1.
That
the
flesh
labours
to
interrupt
men
in
the
manner
,
how
they
do
duty
.
-
2.
In
their
ends
,
why
they
perform
duty
.
These
are
the
two
chief
attempts
of
the
flesh
in
this
particular
,
1.
The
flesh
interrupts
a
man
chiefly
in
the
manner
how
he
performes
duty
;
and
there
are
these
several
wayes
whereby
the
flesh
hinders
a
man
in
the
manner
of
his
duty
.
1.
The
flesh
makes
a
man
perform
duty
weariedly
,
without
alacrity
;
Eccles.
12.12
.
that
as
Solomon
sayes
,
Much
study
it
is
a
weariness
to
the
flesh
;
and
if
much
study
,
why
,
then
religious
exercises
:
when
the
minde
is
taken
up
with
them
,
the
devill
and
a
mans
own
nature
are
ready
to
divert
and
interrupt
them
,
especially
a
mans
nature
is
apt
to
be
wearied
:
and
hence
it
is
that
you
have
such
pressing
perswasions
,
that
you
would
not
be
weary
of
well-doing
,
Gal.
6.9
.
2
Thes.
3.13
.
&
what
is
the
reason
hereof
,
but
because
of
the
corruption
of
a
mans
heart
,
which
is
apt
to
make
him
to
be
tired
in
holy
exercises
?
Mal.
1.13
.
Things
that
act
naturally
,
act
unweariedly
;
and
therefore
the
Sunne
is
not
weary
of
shining
,
nor
the
fire
weary
of
burning
,
neither
the
Sea
of
ebbing
and
flowing
,
because
these
are
natural
motions
.
It
is
natural
to
a
man
to
commit
sinne
,
and
therefore
the
Scripture
sayes
,
that
men
are
not
weary
of
committing
iniquity
;
but
to
do
that
which
is
holy
,
and
to
act
grace
in
any
duty
,
it
is
not
onely
above
,
but
against
nature
.
Hence
in
Scripture
hell
it
is
compared
to
a
pit
,
and
heaven
to
a
hill
;
now
it
is
an
easie
matter
for
a
childe
that
can
but
go
,
to
tumble
into
a
pit
,
but
it
is
a
hard
matter
to
climbe
up
a
hill
;
you
may
easily
fall
into
the
bottomless
pis
,
but
the
way
to
heaven
it
is
a
way
up
the
hill
,
and
hard
to
get
up
;
and
therefore
,
in
the
second
of
Isaiah
,
The
mountain
of
the
Lord
is
said
to
be
established
on
the
top
of
the
mountaines
,
and
exalted
above
the
hills
;
and
this
is
,
because
duties
they
are
against
nature
,
't
is
a
going
against
winde
and
tide
.
I
remember
a
Divine
he
doth
illustrate
the
corruption
of
a
mans
heart
disturbing
in
duty
,
by
a
comparison
of
a
birds
being
in
an
egge
;
while
it
is
in
the
shell
it
cannot
stirre
,
but
that
bird
assoon
as
ever
it
is
hatcht
,
and
the
shell
broken
,
then
it
is
of
a
lively
motion
:
thus
a
man
in
duty
,
whilest
he
is
pestered
with
flesh
and
blood
,
he
is
like
a
bird
in
the
shell
,
that
cannot
stir
;
but
let
once
the
shell
be
broken
;
let
corruption
of
nature
be
subdued
,
and
let
grace
get
the
upper
hand
,
and
then
he
is
as
a
bird
out
of
the
shell
,
that
can
move
and
act
vigorously
,
and
lively
in
holy
duties
.
The
Prophet
Zechariah
speaks
of
those
that
had
wings
,
and
the
winde
in
their
wings
,
Zech.
5.9
.
to
note
the
swiftnesse
(
as
Expositors
render
the
sense
of
that
place
)
and
speed
that
those
reformers
made
;
but
we
in
our
way
to
heaven
,
have
neither
wings
nor
winde
,
naturally
going
against
winde
and
tide
,
and
are
glad
to
run
continually
,
Heb.
12.1
.
which
is
apt
to
make
us
weary
,
especially
when
it
is
up
the
hill
.
Herein
the
corruption
of
your
hearts
appeares
,
to
make
you
perform
duty
weariedly
.
It
is
as
a
clogge
to
hinder
us
,
and
therefore
the
Apostle
commands
us
to
lay
aside
every
weight
,
and
every
sinne
that
doth
so
easily
beset
us
.
Heb.
12.1
.
Corrupt
nature
it
is
a
weight
,
and
you
know
if
a
man
run
a
race
with
a
weight
upon
him
,
he
will
soon
be
tired
out
.
2.
Corrupt
nature
makes
you
perform
duty
wandringly
;
that
as
in
the
Sea
one
wave
followes
another
,
and
as
in
the
aire
the
clouds
follow
the
rain
:
so
in
the
heart
,
one
impertinent
thought
followes
another
;
the
corruption
of
a
mans
heart
makes
him
vain
in
his
thoughts
.
Whilest
thou
art
,
O
man
,
in
Gods
house
,
the
devill
is
in
thy
heart
as
in
his
work-house
,
forming
and
framing
many
contemplative
vain
thoughts
in
thy
minde
,
whereby
thou
art
carried
away
from
God
.
You
have
a
notable
passage
to
this
purpose
,
if
you
compare
two
Scriptures
together
,
and
they
are
both
the
words
of
Solomon
:
In
Eccles.
2.14
.
you
read
,
that
a
wise
mans
eyes
are
said
to
be
in
his
head
,
Eccles
2.14
.
compared
with
Prov.
17.24
.
but
a
fool
walketh
in
darkness
;
Now
if
you
look
to
the
natural
situation
of
the
eye
,
is
it
seated
in
the
head
,
as
of
a
wise
man
,
so
also
of
a
foole
;
what
then
is
Solomons
meaning
,
when
he
saith
,
that
the
eyes
of
a
wise
man
are
in
his
head
?
his
meaning
is
,
that
a
wise
mans
eyes
they
are
fixed
and
not
wandring
;
but
what
is
the
fooles
eye
?
Solomon
tells
you
in
Prov.
17.24
.
that
the
eyes
of
a
foole
are
in
the
ends
of
the
earth
;
that
is
,
he
hath
a
wandring
heart
,
and
is
no
wayes
intent
in
the
worship
of
God
.
Prov.
4.25
.
Let
thine
eyes
look
right
on
,
and
let
thy
eye-lids
look
streight
before
thee
.
This
is
Solomons
advice
;
the
meaning
is
,
that
the
thoughts
of
thy
heart
should
never
turn
aside
,
neither
to
the
right
hand
,
nor
unto
the
left
;
but
this
is
the
misery
of
a
godly
man
,
that
the
flesh
makes
him
perform
duty
wandringly
;
as
Augustine
complaines
,
My
hearr
is
gone
from
me
,
and
I
cannot
catch
it
;
and
if
I
do
eatch
it
,
I
cannot
keep
it
.
You
know
what
a
slippery
thing
an
Eele
is
,
the
harder
you
graspe
it
,
the
more
apt
it
is
to
slip
out
of
your
hands
;
so
it
is
with
thy
heart
,
thou
mayest
labour
to
hold
thy
heart
fast
,
but
thy
slippery
heart
breaks
away
from
thee
,
do
what
thou
canst
;
and
whence
comes
this
,
but
by
reason
of
the
pravity
of
thy
nature
?
3.
The
flesh
makes
thee
perform
duty
confiding
in
duty
,
so
to
perform
duty
as
to
rest
in
duty
and
if
the
devil
cannot
disturb
you
by
injecting
wandring
thoughts
,
he
will
labour
to
disturb
you
by
casting
in
vain
tonfiding
thoughts
;
this
is
an
evill
which
you
are
to
watch
against
.
We
are
they
(
sayes
the
Apostle
,
speaking
to
the
Philippians
)
who
worship
God
in
the
spirit
,
and
rejoyce
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
;
Phil.
3.3
.
that
is
,
we
do
not
depend
upon
our
performances
.
Trust
not
in
lying
words
,
sayes
the
Prophet
,
ye
who
say
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
;
This
was
the
devils
policy
,
Jer.
7.4
.
if
he
could
not
make
them
slight
the
Temple
,
he
would
endeavour
to
carry
them
to
the
other
extreame
,
to
rely
upon
the
Temple
,
and
the
worship
there
,
and
therefore
the
Lord
calls
them
lying
words
.
Thus
it
was
with
the
children
of
Israel
.
1
Sam.
4.2
.
The
story
mentions
a
battel
fought
by
the
Philistines
against
Israel
,
wherein
there
fell
of
Israel
4000
men
,
and
when
they
had
received
this
great
losse
,
the
residue
went
to
inquire
the
reason
of
this
hand
of
God
against
them
,
and
they
concluded
that
it
was
because
the
Ark
of
God
was
not
among
them
;
well
,
say
they
,
Let
us
fetch
the
Ark
of
the
Covenant
of
God
from
Shiloh
,
that
when
it
cometh
,
it
may
save
us
out
of
our
enemies
hands
:
they
do
so
;
but
when
they
had
got
the
ark
among
them
,
1
Sam.
4.10
.
the
story
tells
us
,
that
in
a
second
battel
,
they
lost
30000.
men
.
1
Sam.
4.10
.
Now
what
was
the
reason
why
they
had
worse
successe
when
they
had
the
Ark
among
them
,
then
they
had
before
;
the
reason
was
,
because
they
depended
upon
the
Ark
,
that
outward
badge
and
testimony
of
Gods
presence
,
and
therefore
God
would
punish
their
carnal
confidence
;
this
being
the
policy
of
the
devill
,
if
he
cannot
distract
you
in
duty
,
yet
he
will
labour
to
make
you
rely
upon
it
.
Sermon
XXIII
.
At
Lawrence
Jewry
London
,
Februar.
2.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
IN
the
last
Sermon
I
shewed
you
three
wayes
,
by
which
the
devill
and
your
own
hearts
,
laboured
to
distract
and
hinder
you
in
duty
.
I
proceed
now
to
adde
some
more
,
and
the
fourth
in
order
is
this
.
4.
The
flesh
will
labour
to
make
you
perform
duties
distrustfully
.
Faith
it
is
that
shield
by
which
we
resist
the
devil
;
Eph.
6.16
.
and
the
Scripture
presseth
us
,
Above
all
things
to
take
to
us
the
shield
of
faith
,
that
we
might
be
able
to
quench
the
fiery
darts
of
the
devill
.
Corrupt
nature
labours
above
all
things
to
weaken
your
faith
:
Luke
24.25
.
O
fooles
,
and
slow
of
heart
to
believe
!
says
our
Saviour
.
Christ
he
layes
the
blame
upon
your
hearts
,
this
being
the
work
of
the
flesh
to
make
you
slow
of
heart
to
believe
,
and
rely
upon
Jesus
Christ
.
Heb.
11.6
.
He
that
cometh
to
God
,
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
diligently
seek
him
;
without
faith
you
cannot
perform
ally
acceptable
duty
to
God
,
and
therefore
also
this
is
a
main
designe
of
the
devill
,
to
rob
you
of
your
faith
.
Christ
he
tells
Peter
,
that
Satan
had
desired
to
winnow
him
as
wheat
;
Luke
.
22.31,32
.
but
sayes
he
,
I
have
prayed
for
thee
,
that
thy
faith
faile
not
.
Satan
singled
out
Peters
faith
above
all
his
other
graces
,
and
therefore
the
care
of
Christ
was
most
seen
in
the
preservation
of
Peters
faith
from
failing
;
and
as
this
is
the
work
of
the
devill
,
so
also
is
it
of
our
own
hearts
,
to
rob
us
of
our
faith
;
but
Christ
hath
prayed
for
us
,
and
true
faith
shall
never
faile
.
5.
Another
designe
of
the
flesh
is
,
to
make
thee
perform
duty
constrainedly
,
and
not
voluntarily
;
the
flesh
puts
a
man
into
that
posture
,
that
he
is
rather
carried
then
led
to
duty
;
Nil
nisi
jussus
agit
.
he
is
driven
to
duty
as
a
childe
to
School
,
or
as
a
Bear
to
the
stake
,
with
much
regret
;
whereas
he
goes
from
a
duty
,
as
a
bird
from
the
snare
,
with
much
delight
.
6.
The
flesh
it
will
labour
to
make
you
perform
duty
uncomfortably
,
without
delight
of
heart
.
And
this
is
the
great
policy
of
the
flesh
;
though
it
cannot
make
you
disuse
duty
,
yet
it
will
make
you
,
that
you
shall
never
have
delight
in
the
use
of
them
.
Thus
I
have
shewed
what
those
interruptions
of
the
flesh
are
,
in
regard
of
the
manner
of
our
duties
.
2.
The
interruptions
of
the
flesh
in
duty
,
they
are
not
onely
seen
in
the
manner
how
you
do
duty
,
but
also
in
the
end
why
you
do
duty
.
And
herein
I
shall
shew
you
how
the
flesh
casts
in
sinister
aimes
and
ends
,
when
you
do
duty
;
if
it
cannot
interrupt
you
in
the
manner
,
it
will
in
the
end
.
I
shall
give
a
short
survey
how
the
flesh
interrupts
men
in
doing
duty
,
in
reference
to
their
ends
.
And
there
are
seven
sinister
ends
that
the
flesh
casts
in
when
you
are
about
duty
.
1.
The
flesh
will
cast
in
this
sinfull
end
,
to
make
you
perform
good
duties
rather
for
vain
glory
,
then
for
Gods
glory
.
It
is
observable
,
what
you
read
in
Gal.
5.
The
Apostle
concludes
that
Chapter
with
this
exhortation
,
Be
not
desirous
of
vain
glory
;
after
he
had
been
shewing
them
what
were
the
fruits
of
the
Spirit
,
and
had
exhorted
them
to
walk
in
the
Spirit
;
he
gives
in
this
counsel
,
that
they
should
not
be
desirous
of
vain
glory
,
intimating
that
there
is
a
pronenesse
in
mans
nature
,
to
make
him
vain-glorious
in
the
doing
of
good
.
Hence
the
Apostle
James
hath
an
expression
;
Jam.
4.5
.
sayes
he
,
Do
ye
think
that
the
Scripture
saith
in
vain
,
The
spirit
that
dwelleth
in
us
,
lusteth
to
envy
;
envy
it
is
a
fruit
of
vain
glory
,
a
desire
to
have
another
mans
abilities
eclipsed
,
that
so
our
candle
may
shine
brighter
,
Phil.
1.15
.
and
hence
some
among
the
Philippians
,
are
said
to
preach
Christ
out
of
envy
;
that
is
,
they
would
discover
their
parts
,
to
gain
applause
,
that
they
might
carry
away
the
bell
from
Paul
;
it
was
their
vain
glory
which
made
them
seek
to
out-vie
Paul
:
not
that
they
aimed
at
Christs
glory
,
but
their
own
seeking
,
not
the
things
of
Christ
,
but
their
own
things
.
2.
Another
sinister
end
of
the
flesh
will
be
this
,
to
make
you
do
duty
,
more
for
outward
and
secular
advantage
,
then
for
any
inward
and
saving
benefit
;
and
thus
the
Lord
complaines
of
his
people
,
Hosea
7.14
.
That
they
assembled
themselves
for
corn
and
for
wine
;
they
did
not
cry
for
grace
,
but
for
corne
and
wine
,
their
doing
duty
was
for
their
secular
advantage
.
And
so
the
Lord
by
the
same
Prophet
speaks
concerning
Ephraim
,
and
sayes
he
,
Ephraim
is
a
beifer
that
is
taught
,
and
loveth
to
tread
out
the
corne
:
Ephraim
loved
duties
,
Chap.
10.
v.
11.
but
such
,
which
would
bring
in
profit
and
advantage
.
The
flesh
in
duty
never
looks
for
spiritual
benefit
,
nor
labours
in
duty
and
communion
with
Christ
,
to
get
mortification
for
corruption
,
and
excitation
of
holy
affections
,
with
a
furtherance
in
a
way
of
grace
,
and
holy
experience
.
3.
The
flesh
will
put
men
upon
duty
,
rather
to
pacify
,
then
purify
conscience
;
just
as
a
thief
will
give
meat
to
a
dog
,
but
it
is
to
still
the
dogs
barking
,
that
those
which
are
in
the
house
may
not
be
awakened
:
Just
thus
will
men
do
with
their
consciences
;
they
will
perform
duty
,
because
their
consciences
are
like
barking
dogs
,
checking
and
accusing
them
,
and
therefore
they
will
perform
duty
,
that
they
may
still
the
noyse
of
conscience
,
Jonah
1.5
.
which
otherwise
will
flie
in
their
faces
;
as
the
mariners
in
Jonah
prayed
,
but
it
was
onely
because
danger
of
death
awakened
their
natural
conciences
.
4.
The
flesh
will
put
men
upon
duty
,
rather
out
of
a
fear
of
the
threatenings
for
neglect
of
duty
,
then
out
of
love
to
the
command
which
injoynes
duty
.
The
flesh
never
cares
for
the
commands
of
God
;
all
it
feares
,
is
the
terrifying
threatenings
of
Gods
law
.
Were
the
Scripture
all
promises
and
precepts
,
a
wicked
man
would
be
idle
,
and
yet
presume
;
but
because
there
are
threatenings
mixt
with
these
,
therefore
wicked
men
set
upon
duty
,
Prov.
13.13
.
For
nidine
poenae
.
and
holy
exercises
.
It
is
said
of
a
righteous
man
,
that
he
feares
the
command
,
but
a
wicked
man
never
feares
the
precept
:
he
may
fear
the
threatening
and
the
punishment
,
but
a
godly
man
dares
not
neglect
duty
,
because
of
the
command
of
God
.
5.
The
flesh
will
put
upon
the
performance
of
duty
,
rather
out
of
the
hope
of
the
eternal
reward
of
duty
,
Mercedis
amor
,
vel
amor
mercenarius
.
then
out
of
any
inward
and
spiritual
excellency
,
that
the
soule
sees
in
them
.
Now
though
God
may
allow
us
a
love
of
the
reward
,
yet
he
doth
not
allow
of
a
mercenary
love
.
6.
Corrupt
nature
will
put
men
upon
duty
,
to
remove
outward
judgements
,
rather
then
inward
judgements
;
judgements
upon
the
body
,
rather
then
those
on
the
soule
.
Thus
the
Heathen
mariners
cried
unto
their
gods
when
they
were
in
a
tempest
,
and
like
to
lose
their
lives
,
Jonah
1.5
.
that
they
might
have
the
storm
abated
,
and
get
safe
to
land
;
every
man
falls
to
prayer
:
now
this
is
but
a
servile
,
fleshly
end
of
duty
,
for
a
man
to
be
put
upon
it
rather
to
avoid
bodily
,
then
soul-judgements
;
and
thus
it
was
with
the
Egyptians
,
when
the
Lord
slew
their
first-born
,
then
it
is
said
,
Exod.
12.32,33
.
that
Pharaoh
and
the
Egyptians
cried
unto
the
Israelites
,
Rise
up
and
be
gone
,
you
and
your
flocks
and
your
heards
,
and
go
and
serve
the
Lord
your
God
;
and
they
were
urgent
with
them
,
for
they
said
,
We
are
all
dead
men
.
Pharaoh
would
not
let
them
go
before
;
but
when
their
going
out
would
conduce
to
their
safety
,
then
he
bids
them
be
gone
;
this
is
the
nature
of
all
men
,
naturally
to
set
on
duty
rather
to
avoid
bodily
afflictions
,
then
inward
judgements
.
To
this
purpose
the
Prophet
Jeremiah
speaks
,
Jer.
22.23
.
O
inhabitant
of
Lebanon
,
that
makest
thy
nest
in
the
Cedars
,
how
gracious
shalt
thou
be
,
when
pangs
come
upon
thee
,
the
pain
as
of
a
woman
in
travel
?
Outward
not
inward
judgements
,
put
wicked
men
upon
the
performance
of
duty
.
7.
The
flesh
will
put
men
upon
performance
of
duty
,
that
they
may
sinne
with
more
freedome
,
and
lesse
suspition
;
This
the
Apostle
was
driven
to
vindicate
himselfe
from
,
1
Thes.
2.3,5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Prov.
7.14
.
that
he
did
not
preach
the
Gospel
,
to
be
a
cloake
unto
sin
.
This
is
natural
to
men
,
as
the
Harlot
would
cover
over
her
wickednesse
with
her
peace-offerings
;
so
many
wicked
men
they
will
cover
over
the●r
sin
with
the
garb
of
godliness
;
&
thus
our
Saviour
condemns
the
Scribes
and
Pharisees
,
Mat.
23.14
.
who
devoured
widows
houses
,
&
for
a
pretence
made
long
prayers
.
They
did
not
offend
in
the
thing
,
nor
in
the
manner
of
their
prayers
,
for
long
prayer
is
not
a
sin
,
but
in
the
end
of
their
prayers
;
they
made
long
prayers
,
that
they
might
devour
widows
houses
;
they
took
upon
them
the
profession
of
Religion
,
that
they
might
be
esteemed
just
and
righteous
people
,
and
fit
to
be
intrusted
,
and
so
they
might
get
widowes
estates
,
and
widowes
money
into
their
hands
,
and
thereby
deceive
them
;
for
this
I
conceive
is
the
particular
scope
of
that
place
.
And
thus
I
have
finished
the
doctrinal
part
of
this
point
.
The
Use
I
shall
make
of
this
point
,
shall
be
;
First
,
by
way
of
Instruction
.
Secondly
,
by
way
of
Comfort
.
And
first
,
there
are
seven
practical
inferences
,
that
I
shall
draw
from
this
general
head
,
by
way
of
Information
of
the
flesh
,
its
hindering
of
regenerate
men
in
doing
duty
.
1.
From
hence
see
the
great
misery
of
unregenerate
men
;
if
the
flesh
disables
the
godly
in
doing
duty
,
that
have
grace
how
doth
the
flesh
disable
wicked
men
that
have
no
grace
at
all
;
Eph.
2.1
.
men
that
remain
in
a
natural
estate
,
they
are
in
a
dead
condition
,
Rom.
5.6
.
and
dead
men
,
they
cannot
act
;
men
in
a
natural
estate
,
they
have
no
strength
,
as
the
Apostle
speaks
;
he
compares
a
man
unto
one
that
is
fallen
into
mud
and
dirt
,
that
hath
no
power
to
help
himselfe
:
Homo
lapsus
super
acervum
lapidum
&
in
luto
.
Beruard
.
1
Cor.
15.43
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
a
metaphor
taken
from
a
dead
corps
,
which
is
utterly
unable
to
help
it selfe
or
move
it selfe
;
and
therefore
the
Apostles
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
body
dead
,
weak
,
i.e.
helplesse
.
The
Scripture
sets
out
a
natural
man
four
wayes
.
1.
As
one
that
hath
lost
his
strength
;
thou
canst
not
do
any
good
action
.
The
imagination
of
mans
heart
is
evill
,
and
onely
evill
,
and
that
continually
;
mans
heart
it
is
evill
,
Gen
6.5
.
there
is
no
good
in
it
;
and
it
is
evill
,
that
is
,
it
is
all
evill
;
and
then
it
is
evill
,
that
is
,
it
is
aiwayes
,
and
that
continually
evill
;
this
is
mans
natural
estate
:
The
carnall
minde
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
;
Rom.
8.7
.
there
is
the
feeblenesse
of
mans
nature
.
2.
Thou
art
without
strength
to
have
any
good
motion
;
not
onely
to
have
good
actions
,
but
good
thoughts
;
and
this
the
Apostle
Paul
asserts
,
but
good
thoughts
;
and
2
Cor.
3.5
.
We
are
not
sufficient
of
our selves
to
think
any
thing
as
of
our selves
,
but
our
sufficiency
is
of
God
.
3.
A
natural
man
is
not
able
to
speak
one
good
word
;
he
can
neither
do
good
,
nor
think
good
,
nor
speak
good
.
Christ
reproving
the
Pharisees
,
sayes
unto
them
,
Mat.
12.34
.
O
generation
of
vipers
,
how
can
ye
being
evill
,
speak
good
?
for
out
of
the
abundance
of
the
heart
,
the
mouth
speaketh
.
4.
A
natural
man
he
cannot
savingly
understand
good
;
He
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolish●esse
unto
him
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
1
Cor.
2.14
.
If
a
godly
man
be
disabled
in
the
performance
of
good
duties
,
then
much
more
an
unregenerate
man
.
Object
.
But
you
will
say
,
Do
not
wicked
men
hear
,
and
pray
,
and
give
almes
,
and
do
many
other
duties
,
and
are
not
these
good
actions
?
therefore
,
how
is
a
man
disabled
from
doing
good
?
I
answer
,
that
good
works
may
be
considered
two
wayes
,
either
formally
,
or
materially
;
now
indeed
a
wicked
man
,
he
may
do
that
which
is
materially
good
;
and
so
hearing
,
and
praying
,
and
giving
of
almes
,
the
matter
of
these
duties
is
good
;
he
may
do
external
good
duties
:
but
to
do
good
formally
,
with
all
those
requisites
,
and
concurrent
circumstances
required
in
a
good
work
,
so
no
wicked
man
in
this
world
is
able
to
do
good
.
There
are
many
concurring
circumstances
to
a
good
action
.
1.
The
person
must
be
in
Christ
,
which
doth
the
action
.
The
same
action
which
a
wicked
man
doing
shall
go
to
hell
for
,
the
same
action
a
godly
man
performing
,
in
the
doing
thereof
,
shall
go
to
heaven
;
so
that
the
person
must
be
interessed
in
Christ
who
doth
good
:
we
must
acknowledge
every
good
thing
which
is
in
us
in
Jesus
Christ
,
Philem.
6.
Joh.
15.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Non
dicit
nil
difficile
potest
,
sed
nihil
;
nec
dicit
nil
potest
perficere
,
sed
nil
potest
facere
.
August
.
as
the
Apostle
speaks
;
so
that
the
person
must
be
in
Christ
;
and
therefore
,
though
wicked
men
may
do
that
which
is
morally
good
,
yet
they
can
never
do
any
action
which
is
theologically
good
.
Object
.
2.
But
if
wicked
men
cannot
do
good
works
,
but
if
when
they
do
them
,
they
sin
in
doing
of
them
,
then
to
what
end
should
a
wicked
man
do
any
good
duty
?
he
sins
if
he
doth
not
pray
,
and
he
sins
if
he
doth
pray
;
therefore
to
what
purpose
is
it
for
him
to
do
any
of
these
duties
?
Sol.
For
answer
,
I
confesse
that
this
is
an
objection
very
suitable
to
flesh
and
blood
;
Job
9.29
.
and
Job
he
makes
it
in
the
person
of
a
wicked
man
:
If
I
be
wicked
(
sayes
he
,
)
why
then
labour
I
in
vain
?
as
if
he
should
say
,
if
when
I
pray
,
and
when
I
hear
,
I
sin
,
then
why
do
I
labour
in
vain
?
this
was
an
objection
boyling
in
Job's
brest
.
—
But
to
answer
the
Question
:
1.
Though
a
wicked
man
doth
sin
in
duty
,
yet
he
must
do
duty
;
he
is
bound
to
duty
,
though
not
to
sinne
in
that
dury
;
that
which
is
good
in
it selfe
,
is
not
to
be
forborn
,
though
an
accidental
evil
follow
;
It
is
good
in
it selfe
,
that
a
man
should
hear
,
and
pray
,
and
do
other
duties
,
but
it
is
onely
casual
that
a
man
sins
in
these
;
if
this
should
be
admitted
,
by
the
same
reason
the
Sunne
should
not
shine
,
because
it
over-heats
some
bodies
,
and
puts
them
into
a
fever
,
or
because
it
parches
and
over-dries
the
ground
.
2.
You
sinne
lesse
in
doing
duty
,
though
you
sinne
in
the
doing
of
it
,
then
if
you
did
totally
neglect
it
.
Object
.
3
Object
.
3.
But
you
will
say
,
xIf
a
wicked
man
be
thus
disabled
to
do
duty
,
then
to
what
purpose
are
Gods
commands
?
This
is
the
Pelagian
objection
:
Doth
not
God
mock
men
,
say
they
,
God
bids
wicked
men
to
pray
and
repent
,
but
they
are
no
more
able
to
do
these
duties
acceptably
,
then
to
move
the
world
?
I
answer
hereunto
;
that
though
the
wicked
are
thus
unable
,
yet
there
is
great
reason
,
why
God
should
command
.
1.
To
let
them
see
what
once
they
were
,
in
innocency
they
being
perfectly
able
to
do
the
will
of
God
.
2.
Deus
jubet
non
quod
possumus
,
sed
quod
debemus
.
Though
God
commands
men
to
do
what
they
cannot
do
,
yet
it
is
useful
to
humble
them
;
that
thereby
they
might
bewaile
their
impotency
.
3.
Though
God
commands
men
what
they
are
not
able
to
performe
;
yet
to
all
elect
men
,
though
unregenerate
,
God
sometime
or
other
,
will
send
forth
his
owne
power
with
his
own
command
,
and
make
it
efficacious
in
their
soules
;
Thus
there
went
a
power
with
Gods
command
to
dead
Lazarus
,
whereby
he
came
out
of
the
grave
;
Verbum
Dei
non
est
declarativum
modò
,
sed
effectivum
.
God
who
commands
a
wicked
man
to
repent
,
can
convey
a
power
into
his
heart
,
to
make
him
repent
;
therefore
there
is
great
reason
,
and
use
of
Gods
commands
,
though
natural
men
are
not
able
to
obey
them
.
Inference
.
2
2.
I
inferre
hence
,
If
the
flesh
be
thus
disabled
to
good
,
then
this
shewes
the
folly
of
Pelaegian
,
Popish
and
Arminian
doctrines
,
which
doth
advance
the
power
and
ability
of
nature
,
and
the
free
will
of
man
to
good
supernatural
;
now
how
doth
this
Scripture
confute
them
?
the
flesh
hinders
even
godly
men
that
they
cannot
do
the
good
they
would
.
What
enemies
of
Gods
graces
are
these
,
who
advance
the
power
of
nature
above
,
Sub
laudibus
gratiae
latent
inimici
gratiae
.
Aug.
Non
liberum
,
sed
servum
arbitrium
;
non
liberum
,
sed
liberatum
.
and
beyond
its
bounds
,
and
that
too
under
pretence
of
advancing
Gods
grace
?
It
is
true
,
man
hath
not
lost
the
faculty
,
but
the
form
,
man
hath
lost
the
rectitude
of
his
will
.
I
may
say
of
them
,
that
their
mistake
arises
from
the
same
ground
as
Sampsons
;
when
his
wife
had
cut
off
his
locks
,
he
awoke
out
of
sleep
,
and
said
,
I
will
go
out
as
at
other
times
,
but
he
wist
not
the
Lord
was
departed
from
him
:
So
I
may
say
of
such
men
as
these
,
they
would
stirre
up
themselves
as
at
other
times
,
but
their
locks
are
cut
:
by
their
fall
in
Adam
,
that
is
cut
off
,
wherein
their
strength
lay
;
and
if
they
would
but
study
the
fall
of
man
more
,
they
would
not
advance
,
and
admire
the
power
of
nature
so
much
.
Inference
.
3
3.
I
inferre
hence
,
that
it
is
the
duty
of
every
Christian
,
to
give
glory
to
God
for
all
those
saving
abilities
which
any
hath
to
do
good
;
2
Sam.
12.27,28
.
if
you
are
inabled
to
do
any
good
,
it
is
of
Gods
grace
.
Do
as
Joab
to
David
,
when
he
had
taken
the
skirts
and
suburbs
of
the
City
,
he
then
sends
for
David
,
that
he
might
have
the
glory
of
the
conquest
;
he
that
did
the
work
,
would
yet
give
David
the
glory
;
do
thou
thus
to
Jesus
Christ
.
It
may
be
thou
dischargest
the
duty
well
,
do
as
Joab
to
David
,
and
do
not
say
,
I
have
done
thus
and
thus
,
1
Cor.
15.10
.
but
Christ
hath
done
it
in
me
;
as
the
Apostle
speakes
:
I
luboured
more
abundantly
then
they
all
,
yet
not
I
,
but
the
grace
of
God
which
was
with
me
;
and
so
the
same
Apostle
in
another
place
,
I
live
,
saith
he
,
Gal.
2.20
.
yet
not●
,
but
Christ
liveth
in
me
.
He
would
arrogate
nothing
to
himselfe
.
It
is
Gods
grace
whereby
we
act
,
and
this
that
servant
in
the
Parable
acknowledgeth
,
Lord
,
saith
he
,
Thy
pound
hath
gained
ten
pounds
;
He
doth
not
say
my
labour
and
my
industry
,
Luke●
9.16
.
but
thy
pound
;
give
God
the
glory
of
all
the
good
thou
doest
,
extoll
the
free
grace
of
God
both
for
initiall
,
progressive
,
Phil.
1.6
.
and
consummative
grace
;
He
which
once
begins
a
good
work
in
you
,
will
perform
it
to
the
day
of
Jesus
Christ
:
Heb.
12.
●
.
and
he
which
is
the
authour
,
will
also
be
the
finisher
of
your
faith
.
Phil.
2.13
.
It
is
the
grace
of
God
whereby
we
are
able
to
do
any
thing
;
it
is
God
which
worketh
in
you
both
to
will
and
to
do
of
his
good
pleasure
.
The
whole
series
of
our
salvation
is
to
be
ascribed
unto
the
grace
of
God
;
art
thou
called
in
grace
,
and
established
in
grace
,
admire
grace
,
and
not
n●ture
.
Hos.
11.3
.
Ezek.
34.16
.
Rom.
8.14
.
1
Pet.
5.10,11
.
If
the
Spirit
of
God
do
not
lead
us
,
and
uphold
us
,
we
shall
faint
,
Hos.
11.3
Ezek.
34.16
.
Rom.
8.14
.
This
the
Apostle
Peter
excellently
sets
forth
:
The
God
of
all
grace
who
hath
called
us
unto
his
eternal
glory
by
Jesus
Christ
,
after
that
ye
have
suffered
a
while
,
make
you
perfect
,
stablish
,
strengthen
,
settle
you
;
to
him
be
glory
and
dominion
for
ever
and
ever
,
AMEN
.
4.
Doth
the
flesh
disable
you
to
do
good
?
Oh
then
labour
to
have
a
sight
of
,
and
to
mourne
under
the
sense
of
the
impediments
and
interruptions
which
you
have
from
the
flesh
.
Thus
did
Paul
cry
out
,
Exod.
3.88
.
Rom.
7.14,24
Oh
wretched
man
that
I
am
!
Rom.
7.14,24
.
In
Exod.
38.8
.
you
have
mention
made
of
a
laver
,
which
was
a
great
vessel
wherein
the
sacrifices
which
the
people
offered
,
were
to
be
washed
;
and
the
Scripture
tells
you
that
the
foot
of
the
laver
,
was
made
with
looking-glass
,
to
note
as
some
say
,
that
when
they
came
to
offer
their
sacrifice
,
the
people
in
that
glasse
might
see
,
and
have
a
view
of
their
own
faces
,
what
spots
there
were
upon
them
:
So
when
you
come
to
duty
,
behold
,
here
are
looking-glasses
for
you
to
see
your selves
;
behold
the
interruptions
of
the
flesh
to
hinder
you
,
and
be
humbled
.
It
is
said
of
the
Spouse
,
Returne
,
O
Shulamite
,
that
we
may
look
upon
thee
.
—
And
then
the
question
is
put
,
what
will
you
see
in
the
Shulamite
?
and
the
Answer
is
,
as
it
were
the
company
of
two
Armies
,
Cant.
6.13
.
noting
this
opposition
.
Gen.
25.22,23
.
And
that
as
Rebeccah
said
,
when
the
children
strugled
in
her
womb
,
Lord
,
why
am
I
thus
?
so
do
thou
;
thou
hast
an
Esau
and
a
Jacob
within
thee
,
the
flesh
against
the
Spirit
;
do
thou
complaine
unto
God
,
and
say
,
Lord
,
why
am
I
thus
?
why
doth
the
flesh
thus
disturb
and
interrupt
me
in
all
my
performances
to
God
?
Sermon
XXIV
.
At
Lawrence
Jewry
London
,
Februar.
2.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Proceed
now
to
lay
down
some
more
practical
inferences
from
this
point
;
The
flesh
its
hindering
and
interrupting
even
godly
men
,
so
that
they
cannot
do
the
things
they
would
;
and
the
fifth
in
order
is
this
.
5.
What
great
need
have
the
best
even
of
Gods
children
of
the
mediation
and
intercession
of
Jesus
Christ
,
when
they
present
any
duty
to
God
.
If
so
be
we
should
come
to
God
with
these
defilements
,
and
interruptions
of
the
flesh
in
our
duties
without
a
Christ
,
God
might
say
to
us
as
Elisha
to
the
King
of
Israel
;
Verily
,
were
it
not
that
I
regard
the
presence
of
Iehosophat
King
of
sudah
,
I
would
not
look
toward
thee
nor
see
thee
;
2
King
.
3.14
.
thus
God
the
Father
might
say
to
each
of
us
,
Verily
,
were
it
not
that
I
regard
Jesus
Christ
,
I
would
not
see
nor
regard
thee
in
any
duty
thou
doest
;
&
as
Ioseph
said
to
his
brethren
,
Except
ye
bring
Benjamin
with
you
,
ye
shall
see
my
face
no
more
;
Gen.
43.3
.
so
except
ye
bring
the
Lord
Jesus
Christ
with
you
,
you
cannot
expect
to
see
the
face
of
God
with
approbation
.
You
read
in
Exod.
28.36
.
that
Aaron
the
Priest
of
the
Lord
was
to
have
a
plate
of
pure
gold
upon
his
fore-head
,
Exod.
28.36
.
and
upon
it
was
to
be
ingraven
,
Holiness
to
the
Lord
;
to
note
,
that
when
you
come
to
do
any
service
to
God
,
you
need
the
intercession
of
Jesus
Christ
,
who
by
his
intercessions
bears
the
iniquity
of
our
holy
things
.
Though
you
have
the
assistance
of
the
Spirit
in
performance
of
duty
,
yet
you
stand
in
need
also
of
the
mediation
of
Christ
for
your
acceptance
;
and
therefore
you
read
not
only
or
an
intercession
of
Christ
,
Rom.
8.26
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ver.
34.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
of
the
intercession
of
the
Spirit
;
The
Spirit
makes
intercession
in
us
,
and
Christ
makes
intercession
for
us
.
6.
If
the
flesh
doth
interrupt
in
duty
,
then
what
great
need
have
you
,
when
you
are
about
duty
,
to
watch
over
your
hearts
,
and
to
fortify
them
against
the
incursions
and
disturbances
of
the
flesh
.
Those
that
live
by
the
Sea-side
,
they
are
forced
for
the
preservation
of
themselves
in
safety
,
to
make
great
mounts
and
banks
to
keep
out
the
Sea
from
overflowing
them
;
whereas
those
who
dwell
in
Inland-countreys
,
little
ditches
will
serve
their
turns
:
Corrupt
nature
it
is
a
Sea
,
and
thou
hast
need
to
make
many
a
mount
,
and
many
a
bank
in
thy
heart
,
otherwise
corrupt
nature
will
send
in
an
inundation
of
vain
and
impertinent
thoughts
.
Numb.
4
23.
It
is
a
good
note
of
Ainsworth
upon
Numb.
4.23
.
where
all
from
thirty
yeares
old
to
fifty
of
the
house
of
Gershon
,
are
said
to
enter
in
to
perform
service
,
and
to
do
the
work
of
the
Tabernacle
.
The
word
which
signifies
to
perform
service
,
signifies
also
to
warre
a
warfare
,
and
so
Ainsworth
translates
it
;
and
why
doth
the
Scripture
mention
this
,
but
to
note
that
when
you
are
doiug
any
service
to
God
,
1
Pet.
4.7
.
you
are
then
to
warre
a
spiritual
warfare
.
You
read
in
1
Pet.
4.7
.
of
watching
unto
prayer
,
and
in
Coloss.
Col.
4.2
.
4.2
.
Of
watching
in
prayer
.
You
are
not
only
to
watch
unto
,
before
you
pray
,
but
in
prayer
,
whilest
you
pray
,
You
have
not
only
ground
to
watch
against
the
interruptions
of
the
flesh
,
but
there
are
also
other
interruptions
;
As
first
from
the
world
;
and
this
is
the
Apostles
desire
,
that
we
might
be
without
care
,
1
Cor.
7.35
.
and
that
we
might
attend
upon
the
Lord
without
distraction
.
Cares
of
the
world
they
are
a
hinderance
unto
holy
duties
,
and
therefore
we
are
to
watch
against
them
.
Secondly
,
we
are
hindred
also
by
natural
infirmities
,
and
those
we
are
to
watch
ugainst
;
and
so
I
understand
Piscator
upon
Matth.
26.41
.
Mat.
26.41
.
where
Christ
speaks
,
that
the
spirit
was
willing
,
but
the
flesh
was
weak
.
Flesh
there
is
not
to
be
taken
for
corrupt
nature
,
but
for
bodily
infirmity
.
And
then
not
onely
from
the
world
and
natural
indispositions
,
but
;
Thirdly
,
from
the
devil
are
interruptions
,
and
hinderances
cast
in
;
and
in
this
case
you
are
to
do
as
Abraham
did
,
when
the
fowles
did
light
upon
his
sacrifice
,
he
drove
them
away
.
Gen.
15.11
.
By
the
fowles
coming
upon
the
carcases
of
Abrahams
offering
,
as
Deodate
saith
,
it
is
an
evident
signe
of
the
devils
disturbing
the
elect
,
when
they
are
about
any
holy
performance
;
now
as
Abraham
did
,
so
do
you
;
when
these
fowles
as
they
are
compared
in
Matth.
13.4
to
the
devil
,
those
foul
and
infernal
spirits
,
when
they
come
to
disturb
you
in
worship
,
you
must
drive
them
away
;
all
those
impertinencies
,
and
vain
thoughts
,
which
the
devil
casts
in
.
Job
1.6
.
In
the
first
of
Job
you
read
,
that
upon
a
certain
day
,
the
Sons
of
God
presented
themselves
before
the
Lord
,
and
Satan
also
came
among
them
;
By
the
Sonnes
of
God
there
cannot
be
meant
the
Angels
;
for
then
it
would
follow
that
the
devils
would
be
in
heaven
where
the
Angels
are
;
therefore
by
the
Sonnes
of
God
are
meant
the
children
of
Iob
;
and
thus
were
the
posterity
of
Seth
called
in
Gen.
6.
Gen.
6.2
.
See
Zech.
3.1
.
The
Sons
of
God
saw
that
the
daughters
of
men
were
fair
.
Now
to
my
purpose
,
the
children
of
Iob
are
said
upon
a
certain
day
to
appear
before
the
Lord
,
that
is
,
say
Interpreters
,
on
the
Sabbath-day
;
now
when
they
appeared
on
that
day
before
the
Lord
,
it
is
said
,
that
Satan
came
among
them
;
Celeberrimum
sabbati
festum
.
Pined
.
and
you
may
be
sure
the
devil
came
for
no
good
intent
,
but
to
labour
to
interrupt
,
and
disturb
them
in
those
religious
performances
.
And
therefore
seeing
that
you
have
not
onely
your
own
hearts
,
the
world
,
and
natural
infirmities
;
but
the
devil
also
to
hinder
and
divert
you
,
what
cause
have
you
with
utmost
diligence
to
watch
over
your selves
.
7.
If
the
flesh
doth
interrupt
you
in
Gods
service
,
then
learn
not
to
place
any
confidence
in
your
most
religious
performances
;
darest
thou
lay
the
weight
of
thy
soul
upon
such
a
weak
foundation
?
if
thy
duties
are
tainted
,
and
mingled
with
so
much
evill
,
how
darest
thou
rest
in
thy
duties
?
It
is
the
speech
of
Iob
,
Though
I
were
righteous
,
yet
would
I
not
plead
with
thee
;
Job
9.28
.
and
again
sayes
he
,
I
am
afraid
of
all
my
sorrowes
,
I
know
that
thou
wilt
hold
me
innocent
.
In
the
vulgar
translation
it
is
,
I
am
afraid
of
all
my
good
works
;
and
further
sayes
he
,
Though
I
should
wash
my selfe
with
snow-water
,
and
make
my selfe
never
so
clean
,
yet
shalt
thou
plunge
me
in
a
ditch
,
and
my
own
clothes
shall
abhorre
me
.
Cap.
30.31
.
Though
I
should
acquit
my selfe
never
so
well
in
duty
,
yet
thou
wouldest
finde
much
evil
in
me
.
If
then
thy
best
services
are
mingled
with
sin
,
rely
only
upon
a
Christ
for
salvation
;
and
here
to
set
home
this
inference
,
I
shall
lay
down
three
cogent
considerations
.
1.
Thou
hast
more
acts
of
sin
that
come
from
the
flesh
,
then
acts
of
grace
that
come
from
the
Siprit
in
thy
duties
;
and
wilt
thou
rest
upon
such
a
duty
that
hath
more
sinne
then
grace
acted
in
it
?
more
wandring
thoughts
then
holy
thoughts
?
thou
forgettest
more
of
a
Sermon
,
then
thou
remembrest
of
a
Sermon
,
and
the
sin
of
thy
nature
doth
cast
in
more
wandring
thoughts
,
then
the
Spirit
of
God
doth
cast
in
holy
thoughts
;
thy
graces
are
as
the
filings
of
gold
,
but
thy
sinnes
as
heapes
of
dust
,
and
therefore
how
darest
thou
rest
on
thy
duties
,
expecting
life
and
salvation
by
them
?
2.
Consider
that
one
circumstance
in
a
duty
,
is
enough
to
make
it
evil
;
but
many
concurring
circumstances
is
not
enough
to
make
a
duty
good
.
Suppose
thou
prayest
,
one
circumstance
in
thy
prayer
may
make
it
sinful
:
though
thou
prayest
wel
for
the
manner
,
yet
if
thou
art
defective
in
the
end
;
or
if
the
end
be
right
,
yet
if
thou
failest
in
thy
principle
,
it
is
not
right
.
It
is
a
rule
in
moral
Philosophy
,
In
moralibus
plus
circumstanti
a
quàm
substantia
actio●is
that
circumstances
are
more
to
be
weighed
then
acts
;
and
so
it
is
in
Divinity
.
One
circumstance
may
make
a
duty
defective
,
but
many
circumstances
concurring
together
,
cannot
make
a
duty
good
.
3.
Consider
,
that
thou
art
guilty
of
many
past
sins
,
and
present
duties
cannot
make
a
recompence
for
past
sinnes
.
Suppose
a
tenant
who
payes
his
rent
duly
for
time
present
,
yet
being
in
arrear
,
it
may
be
ten
or
twenty
yeares
,
his
payment
of
his
rent
at
present
will
not
recompense
his
past
arrear
:
Thus
it
is
with
thee
,
thou
art
much
in
debt
,
and
in
arreare
to
God
for
past
time
,
and
if
there
were
merit
in
thy
duties
,
as
there
is
not
,
yet
present
duty
could
not
expiate
past
sinnes
;
therefore
rely
not
upon
duty
.
8.
Doth
the
flesh
thus
interrupt
us
in
duty
?
then
from
hence
we
may
see
the
evill
nature
of
sin
,
the
mischievous
quality
of
original
corruption
.
It
is
a
doctrine
which
cau
never
be
too
much
insisted
upon
,
and
therefore
from
this
doctrine
I
beseech
you
turn
a
little
to
see
the
evil
nature
of
originall
sin
.
I
may
illustrate
it
by
this
example
:
if
you
have
a
vessel
full
of
liquor
,
a
little
gall
shall
more
imbitter
it
,
then
a
great
deal
of
honey
shall
sweeten
it
;
behold
,
the
mischievous
nature
of
sinee
,
how
doth
it
taint
both
thy
person
and
performances
?
You
read
of
a
Law
in
Numb
.
Numb
19.22
.
19
22.
that
whatsoever
an
unclean
person
toucheth
,
shall
be
uuclean
:
this
is
spoken
of
ceremonial
uncleannesse
;
but
it
holds
true
also
in
spirituals
:
thou
art
an
unclean
man
,
all
thou
touchest
becomes
unclean
;
thou
defilest
all
thy
duties
.
There
is
an
useful
passage
in
Haggai
2.12,13
.
Hag.
2.12,13
.
there
was
an
case
of
conscience
which
the
people
were
to
demand
of
the
Priests
concerning
the
Law
.
The
question
was
this
,
If
one
beat
holy
flesh
in
the
skirt
of
his
garment
,
and
with
his
skirts
do
touch
bread
,
or
pottage
,
or
wine
,
or
oile
,
or
any
meat
,
shall
it
be
holy
?
and
the
Priests
said
,
No.
And
then
said
Haggai
,
If
one
that
is
unclean
by
a
dead
body
touch
any
of
these
,
shall
it
be
unclean
?
and
the
Priest
answered
and
said
,
It
shall
be
unclean
.
Here
you
may
observe
that
holy
things
could
not
make
common
things
clean
and
holy
;
but
if
a
man
that
was
unclean
did
but
touch
holy
things
,
they
became
unclean
.
Now
if
you
would
know
the
meaning
of
this
,
it
is
explained
by
the
Prophet
in
the
14.
verse
.
Then
answered
Haggai
and
said
,
So
is
this
people
,
and
so
is
this
Nation
before
me
,
saith
the
Lord
,
and
so
is
every
worke
of
their
hands
,
and
that
which
they
offer
there
,
is
unclean
;
that
is
every
sacrifice
,
and
every
duty
is
unclean
.
In
Gospel-language
the
meaning
is
this
,
if
a
man
be
in
the
state
of
nature
,
all
his
offerings
,
and
all
his
sacrifices
,
Tit.
1.15
.
that
is
,
all
his
duties
,
they
are
unclean
unto
him
:
For
unto
the
unclean
,
all
things
are
unclean
.
Vse
2
The
second
Use
I
shall
make
of
this
point
,
shall
be
by
way
of
comfort
;
and
there
are
eight
consolations
I
shall
give
in
to
those
that
fear
God
,
and
are
sensible
of
the
interruption
of
the
flesh
in
duty
of
Gods
worship
.
1.
Know
to
your
comfort
,
that
as
you
have
the
flesh
to
hinder
,
so
you
have
the
Spirit
to
help
you
in
duty
.
The
Spirit
will
help
thy
infirmities
,
with
sighes
and
groans
,
which
cannot
be
untered
;
Rom
8.26
.
thou
hast
the
flesh
to
harden
thy
heart
,
and
deaden
thy
spirit
;
but
thou
hast
the
Spirit
of
God
also
to
soften
thy
heart
,
and
quicken
thy
spirit
;
to
make
thee
pray
with
sighes
,
1
Joh.
4.4
.
and
groans
.
And
though
the
devil
be
busie
to
tempt
thee
,
yet
Stronger
is
he
that
is
in
you
,
saith
St.
John
,
then
he
that
is
in
the
world
.
2.
Consider
,
that
a
desire
to
do
those
duties
you
cannot
do
,
is
in
divine
account
a
doing
of
them
.
It
is
worth
your
noting
what
you
finde
recorded
touching
Nehemiah
;
if
you
compare
two
Scripturts
together
:
—
The
first
is
Nehem.
Neh.
1.11
.
1.11
.
where
he
prayes
,
Lord
,
let
thy
eare
be
attentive
unto
the
prayer
of
thy
servant
,
who
desires
to
fear
thy
Name
.
Compared
with
Neh.
5.15
.
And
Nehem.
5.15
.
saith
Nehemiah
,
I
did
not
oppresse
the
people
as
former
Governours
did
,
because
of
the
fear
of
the
Lord
.
So
that
Nehemiahs
desire
to
fear
the
Lord
,
is
accounted
by
God
,
the
fear
of
God
;
a
desire
after
any
grace
,
is
in
divine
account
the
having
of
that
grace
.
The
Lord
he
will
accept
the
will
for
the
deed
If
there
be
a
willing
minde
,
it
is
accepted
according
to
what
a
man
hath
,
and
not
according
to
that
he
hath
not
.
2
Cor.
8.12
.
See
Mat.
5.5
.
Joh.
7.37
.
Psal.
10.17
.
Psal.
145.19
.
Exod.
14.15
.
1
King
.
8.17,18
.
Therefore
see
what
a
good
God
you
serve
,
who
will
accept
of
purposes
for
performances
,
and
intentions
for
executions
,
as
may
appeare
by
many
testimonies
of
Scripture
.
3.
Feeling
the
want
of
any
grace
,
or
ability
to
discharge
any
duty
,
and
being
grieved
for
that
want
,
is
in
the
account
of
God
,
as
if
that
want
were
supplied
.
Thou
sayest
thou
canst
not
mourne
,
but
wouldst
thou
mourne
for
thy
sinnes
?
why
,
a
sense
of
the
want
of
any
grace
,
is
in
divine
acceptance
,
the
having
of
it
;
and
this
some
make
to
be
the
meaning
of
that
place
in
Rom.
8.26
.
Rom.
8.26
.
We
know
not
what
to
pray
for
,
as
we
ought
,
but
the
Spirit
it selfe
maketh
intercession
for
us
with
sighes
and
groans
;
that
is
,
the
Spirit
helps
us
to
grieve
that
we
cannot
pray
,
nor
repent
,
nor
do
duty
no
better
;
and
herein
is
the
assistance
of
Gods
Spirit
seen
.
And
this
God
will
accept
.
4.
Remember
this
,
that
God
accepts
of
sincerity
of
heart
,
where
there
is
not
perfection
of
grace
.
You
live
under
a
Covenant
of
grace
,
wherein
God
accepts
of
sincerity
instead
of
perfection
,
and
God
had
rather
see
truth
of
grace
,
then
strength
of
parts
.
Thou
complainest
thou
canst
not
pray
,
it
may
be
thou
wantest
the
gift
of
prayer
;
thou
hast
not
a
voluble
tongue
,
but
thou
doest
not
want
truth
of
desire
,
neither
the
ornament
of
a
meek
spirit
,
a
pure
heart
.
God
had
rather
have
truth
of
grace
,
then
strength
of
parts
;
you
may
consider
it
in
the
case
of
Moses
and
Aaron
,
in
Exod.
4.4
.
I
know
,
saith
God
to
Moses
,
Exod.
4.4
.
that
Aaron
thy
brother
can
speak
well
.
Now
Moses
he
was
a
man
of
a
stammering
tongue
;
but
yet
when
Moses
and
Aaron
was
to
be
imployed
in
that
great
work
of
prayer
,
when
Joshua
fought
against
Amaleck
.
God
makes
choice
not
of
elegant
Aaron
,
Exod.
17.11.12
.
but
of
stammering
Moses
to
make
the
prayer
.
Moses
could
pray
better
then
Aaron
,
though
Aaron
had
better
parts
.
5.
Consider
,
it
may
be
thou
complainest
that
it
is
the
interruption
of
the
flesh
,
which
hinders
thee
in
duty
,
when
only
it
is
the
disability
of
thy
natural
body
.
Thus
godly
men
do
many
times
charge
their
unfitnesse
to
duty
upon
their
own
hearts
,
when
it
is
only
from
an
indisposed
,
and
disabled
body
.
You
must
know
that
sometimes
the
body
doth
disable
a
man
to
do
duty
,
and
that
disability
is
not
sinful
;
it
is
thy
misery
,
but
not
thy
sinne
.
Thus
it
was
with
Paul
,
Gal
4.13,14
.
he
speakes
thus
to
the
Galatians
,
Ye
know
how
through
infirmity
of
the
flesh
I
preached
the
Gospel
to
you
at
the
first
;
and
my
temptation
which
was
in
my
flesh
,
ye
despised
not
,
nor
rejected
,
but
received
me
as
an
Angel
of
God
,
even
as
Christ
Jesus
.
Jerome
understands
these
words
of
a
bodily
weaknesse
,
disabling
Paul
to
preach
,
and
yet
it
is
said
the
Galatians
bore
with
him
,
and
rejected
him
not
under
this
bodily
infirmity
.
Thus
Paul
tells
the
Thessalonians
,
that
he
would
have
come
unto
them
once
and
again
,
but
Satan
hindred
him
.
1
Thes.
2.18
.
Some
think
this
hindrance
was
persecution
,
others
that
it
was
a
tempest
at
Sea
,
but
most
think
that
it
was
some
bodily
disease
whereby
the
devil
hindred
him
.
So
that
if
thou
hast
a
sick
,
pained
,
diseased
body
,
and
thereby
art
disabled
to
duty
,
this
though
it
be
thy
misery
,
yet
it
is
not
thy
sinne
;
and
therefore
in
such
a
case
do
not
lay
the
blame
upon
thy
own
heart
:
Mat.
26.41
.
for
it
is
with
a
man
in
this
case
,
as
with
a
strong
healthful
man
that
rides
upon
a
poore
tired
horse
:
—
thus
the
soul
though
active
,
and
vigorous
,
is
sometimes
forced
to
keep
pace
with
a
weak
,
sick
,
and
tired
body
.
6.
Remember
this
,
that
God
accepts
what
is
his
own
in
duty
,
and
covers
what
is
thine
.
That
water
which
is
salt
in
the
Sea
,
is
fresh
in
the
river
;
that
duty
which
comes
from
thee
,
is
salt
and
brackish
,
but
coming
through
the
river
of
Christs
blood
,
it
loseth
its
unsavoury
taste
;
and
what
a
great
indulgence
is
this
in
God
,
to
,
cover
what
is
ours
,
and
to
accept
what
is
his
own
?
It
is
a
rule
in
Philosophy
,
Denominatio
sequitar
majorent
partem
.
that
the
denomination
is
alwayes
taken
from
the
greater
part
;
God
denominates
a
man
from
his
better
part
;
be
sinnes
in
prayer
,
and
he
acts
grace
in
prayer
;
that
as
wine
,
though
it
be
mingled
with
water
,
and
that
mixture
doth
in
part
debase
the
wine
,
yet
because
the
wine
gives
a
relish
,
and
still
retaines
the
colour
of
wine
,
therefore
the
whole
cup
is
called
wine
:
So
though
in
thy
heart
there
may
be
a
mixture
of
sinne
with
thy
grace
in
thy
duty
,
yet
the
whole
shall
be
called
gracious
act
.
7.
Though
the
flesh
hinders
you
in
the
doing
of
duty
,
yet
there
is
a
vast
difference
between
a
godly
and
a
wicked
man
in
this
very
case
,
though
the
interruption
be
both
in
the
one
and
the
other
;
—
as
1.
The
wicked
they
are
interrupted
by
the
flesh
,
but
they
have
not
the
Spirit
to
assist
them
against
corruption
,
as
the
godly
have
.
2.
The
wicked
have
not
renewed
principles
of
grace
in
their
hearts
to
withstand
the
corruptions
of
the
flesh
,
as
the
godly
have
.
Regenerate
men
they
cannot
sinne
,
(
that
is
,
1
Joh.
3.9
.
so
sinne
as
the
wicked
)
because
they
have
a
seed
of
grace
remaining
in
them
.
3.
Wicked
men
they
do
not
so
clearly
discerne
,
and
sensibly
bewaile
the
interruptions
of
the
flesh
,
as
those
who
are
godly
do
.
4.
The
wicked
they
shall
never
be
rid
of
the
evil
workings
of
the
flesh
,
neither
in
this
world
,
nor
in
that
which
is
to
come
.
Sinne
in
this
life
shall
hinder
duty
;
and
in
the
world
to
come
they
will
cast
off
duty
.
But
the
godly
though
pestered
with
the
flesh
,
yet
they
shall
one
day
be
rid
of
the
flesh
.
And
thus
I
have
finished
the
first
part
of
the
double
consequent
.
Sermon
XXV
.
At
Lawrence
Jewry
London
,
Februar.
9.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Am
now
to
proceed
to
the
second
reference
of
these
words
,
and
that
is
,
the
Spirits
conflicts
against
the
flesh
,
so
that
men
cannot
do
the
evil
they
would
:
—
And
the
observation
is
this
.
Doct.
That
the
Spirit
of
God
keeps
regenerate
men
oftentimes
that
they
shall
not
do
the
evil
they
would
.
In
the
handling
of
which
Point
,
there
are
three
particulars
in
the
doctrinal
part
,
that
I
shall
insist
on
.
-
1.
I
shall
shew
you
how
the
Spirit
doth
keep
a
man
from
doing
the
evil
he
would
do
.
-
2.
Wherein
consists
this
work
of
the
Spirit
.
-
3.
How
you
may
know
the
difference
between
the
restraining
grace
of
the
Spirit
,
in
keeping
a
wicked
man
from
sinne
,
and
the
renewing
grace
of
the
Spirit
,
in
keeping
regenerate
men
from
evil
.
1.
How
doth
the
Spirit
keep
a
man
from
doing
the
evil
that
he
would
do
?
To
this
question
I
shall
give
you
five
particulars
,
by
way
of
answer
.
1.
The
Spirit
keeps
a
man
from
doing
the
evil
he
would
,
by
enlightening
his
judgement
,
and
making
him
to
see
the
evil
of
sinne
in
its
nature
,
and
the
danger
of
sinne
in
its
event
.
Thus
you
read
in
Job
36.9
.
Job
.
36.9
.
He
sheweth
them
their
worke
,
and
their
transgressions
,
that
they
have
exceeded
;
here
is
the
inlightening
of
their
judgements
:
and
then
it
followes
in
the
tenth
verse
,
He
openeth
also
their
eare
to
discipline
,
and
commandeth
that
they
return
from
iniquity
;
verse
10.
vers.
12.
and
in
the
twelfth
verse
,
If
they
obey
not
,
they
shall
perish
by
the
sword
,
and
shall
die
without
knowledge
.
The
sinne
of
nature
,
it
is
described
by
a
state
of
ignorance
;
to
note
that
a
man
without
the
Spirit
,
is
blinde
,
and
cannot
see
those
evils
which
he
commits
;
the
Spirit
therefore
enlightens
a
man
,
and
hence
you
read
,
Acts
26.18
.
that
the
Apostle
Paul
was
sent
to
open
mens
eyes
,
and
to
turn
them
from
darknesse
to
light
,
and
from
the
power
of
Satan
unto
God
,
See
2
King
6.15
.
intimating
that
there
must
be
first
the
opening
of
the
eyes
,
and
the
enlightening
of
the
judgement
,
before
there
can
be
a
rescuing
from
sinne
.
2.
The
Spirit
keeps
a
man
from
sinne
by
setting
conscience
on
work
to
check
and
rebuke
a
man
,
when
he
is
tempted
thereunto
.
Conscience
is
Gods
Officer
,
and
mans
Overseer
;
and
were
it
not
for
a
natural
conscience
,
a
wicked
man
would
commit
all
imaginable
evills
,
every
wicked
man
would
commit
every
sinne
that
he
had
opportunity
to
act
.
Now
as
sinne
wounds
the
conscience
after
commission
,
so
conscience
checks
for
sinne
before
commission
.
It
is
conscience
which
is
as
an
iron
gate
,
and
as
a
brazen
wall
to
keep
thee
from
many
evills
which
otherwise
thou
wouldst
run
into
.
And
therefore
Ioseph
consults
with
his
conscience
,
How
can
I
do
this
great
wickednesse
?
and
this
kept
him
from
committing
folly
with
his
Mistresse
.
3.
Another
way
whereby
the
Spirit
keeps
a
man
from
sinne
,
is
by
infusing
into
a
man
a
principle
of
grace
and
holinesse
,
repugnant
to
that
principle
of
sinne
,
which
is
in
the
nature
;
and
thus
the
Apostle
John
tells
you
,
that
Whosoever
i●
born
of
God
,
doth
not
commit
sinne
:
for
the
seed
of
God
remaineth
in
him
;
and
he
cannot
sinne
,
because
he
is
born
of
God
.
1
Joh.
3.9
.
1
Joh.
5.18
.
He
that
is
born
of
God
hath
a
renewed
nature
,
and
a
new
principle
put
into
him
,
contrary
to
the
sin
of
his
nature
.
4.
The
Spirit
keeps
a
man
from
evil
,
by
calling
to
his
remembrance
some
particular
passage
out
of
Sctipture
,
against
that
sinne
unto
which
he
is
tempted
.
To
this
purpose
David
speakes
,
that
he
had
hid
the
Word
of
the
Lord
in
his
heart
,
Psal.
119.11
.
that
he
might
not
sinne
against
him
.
This
is
the
way
whereby
the
Spirit
fortifies
the
heart
against
sin
;
you
have
it
often
mentioned
in
particular
cases
.
Solomon
gives
this
counsel
to
his
sonne
,
that
he
should
keep
his
words
,
Prov.
7.1,5
.
and
lay
up
his
commandments
;
and
that
to
this
end
,
that
they
may
keep
thee
from
the
strange
woman
;
and
thus
David
,
Psal.
17.4
.
saies
he
,
By
the
Word
of
thy
lips
,
I
have
kept
me
from
the
paths
of
the
destroyer
.
Thus
Augustine
reports
of
a
young
man
who
was
given
to
wantonnesse
,
and
it
pleased
God
by
bringing
this
passage
to
his
remembrance
,
Not
in
rioting
,
and
drunkennesse
,
not
in
chambring
,
and
wantonnesse
;
it
pleased
God
to
make
this
a
meanes
whereby
he
left
off
his
dalliance
,
and
wantonnesse
ever
after
.
5.
The
Spirit
keeps
a
man
from
doing
the
evil
he
would
,
by
possessing
the
heart
with
an
awe
and
dread
of
the
presence
of
God
,
when
he
is
tempted
to
evil
:
Fear
the
Lord
,
and
depart
from
evil
;
Prov.
37.
the
wise
man
joynes
them
both
together
,
to
let
you
know
,
that
when
the
heart
is
possessed
with
the
fear
of
God
,
it
keeps
a
man
from
evil
.
And
thus
Solomon
in
a
parallell
place
speaks
to
the
same
purpose
,
Prov.
16.6
.
Prov.
14.16
.
that
By
the
fear
of
the
Lord
men
depart
from
evil
.
An
awefull
fear
of
the
great
God
,
is
a
good
preservative
gainst
sin
.
Quest.
2
The
next
question
is
,
Wherein
this
worke
of
the
Spirit
in
keeping
a
man
from
sinne
,
consists
?
—
And
for
answer
hereto
,
in
the
general
it
consists
in
three
things
.
-
1.
In
regard
of
the
kindes
of
sinne
.
-
2.
In
regard
of
the
time
,
and
place
where
sinne
would
be
committed
.
-
3.
In
regard
of
the
manner
of
sin
.
1.
In
regard
of
the
kindes
of
sinne
,
so
the
Spirit
keeps
a
regenerate
man
,
that
he
shall
never
commit
the
sinne
against
the
Holy
Ghost
;
not
but
that
there
is
the
seed
of
that
sinne
in
the
godly
,
as
well
as
others
,
this
you
have
fully
proved
by
John
,
in
1
Joh.
5.18
.
1
Joh.
5.18
.
After
he
had
been
telling
that
there
was
a
sinne
unto
death
,
and
saies
he
,
I
do
not
say
,
ye
shall
pray
for
it
;
he
tells
you
after
in
the
eighteenth
verse
,
We
know
(
saith
he
)
that
whosoever
is
born
of
God
,
sinneth
not
;
but
he
that
is
begotten
of
God
keepeth
himselfe
,
and
that
wicked
one
toucheth
him
not
;
That
is
,
shall
not
prevaile
over
a
godly
man
to
sinne
this
sinne
unto
death
;
grace
in
the
hearr
will
keep
a
man
,
that
the
wicked
one
shall
not
so
touch
him
.
2.
The
Spirit
of
God
will
keep
a
man
that
he
shall
not
commit
sinne
,
at
that
time
,
and
in
that
place
where
he
would
.
Thus
the
Spirit
kept
David
;
in
a
pettish
mood
he
resolves
to
kill
Nabal
,
and
all
his
family
:
but
Abigail
coming
to
meet
David
,
by
good
perswasions
soon
allayed
Davids
hot
spirit
;
and
herein
the
work
of
Gods
Spirit
was
exceedingly
seen
,
that
though
David
resolved
that
at
such
a
time
,
and
in
such
a
place
he
would
do
thus
and
thus
,
yet
the
overruling
hand
of
Gods
Spirit
kept
him
back
.
3.
And
chiefly
the
Spirit
keeps
a
man
from
sinne
in
respect
of
the
manner
,
how
a
man
doth
evil
.
A
regenerate
man
,
he
shall
not
sinne
after
that
manner
as
he
did
sinne
before
he
was
converted
.
I
shewed
you
before
how
the
Spirit
keeps
a
man
from
fulfilling
sinne
:
And
now
I
shall
shew
you
how
the
Spirit
of
God
keeps
a
regenerate
man
from
sinning
after
that
manner
as
formerly
he
did
.
And
there
are
seven
particulars
,
which
I
shall
mention
in
this
Point
.
1.
A
regenerate
man
he
shall
not
sinne
so
ignorantly
as
formerly
he
hath
done
.
Paul
tells
you
of
himselfe
,
that
during
his
unconverted
state
,
the
Lord
had
mercy
on
him
,
1
Tim.
1.13
.
because
he
sinned
of
ignorance
;
but
when
a
man
is
once
converted
,
his
eyes
are
then
opened
,
and
he
shall
not
sinne
so
ignorantly
.
1
Pet.
1.14
.
Hereunto
referres
that
exhortation
of
the
Apostle
,
As
obedient
children
,
not
fashioning
your selves
according
to
the
former
lusts
in
your
ignorance
:
before
conversion
a
man
walks
in
darknesse
;
and
as
the
wise
man
speaks
,
Prov.
4.19
.
Joh.
12.35
.
he
knows
not
at
what
he
stumbles
.
An
unconverted
age
is
a
dark
age
,
a
man
sins
,
and
he
knows
it
not
;
but
after
conversion
God
puts
a
light
into
the
soul
,
whereby
he
shall
be
able
to
see
into
the
mischievous
nature
of
sin
.
2.
Thou
canst
not
commit
sin
so
stupidly
,
and
insensibly
as
formerly
.
Before
conversion
sin
did
no
more
trouble
thy
conscience
,
then
gravel
in
the
fingers
of
thy
glove
;
but
now
it
is
as
gravel
grating
in
thy
bowels
;
before
thou
waft
stupid
,
and
as
the
Apostle
speaks
,
thou
hadst
thy
conscience
seared
as
with
a
hot
iron
:
1
Tim.
4.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seared
flesh
is
unsensible
,
it
is
your
raw
and
galled
flesh
which
is
tender
;
formerly
thy
conscience
was
sensible
of
no
sin
,
whereas
now
if
thou
doest
sin
,
it
is
as
the
pricking
of
a
sword
into
raw
flesh
;
before
conversion
the
Law
was
cast
behinde
a
mans
back
,
Eph.
4.17,18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
now
a
godly
man
sets
it
before
his
eyes
;
before
thou
waft
past
feeling
,
now
sin
is
as
a
dagger
at
thy
heart
.
3.
Thou
canst
not
sin
so
contentedly
as
in
former
time
:
heretofore
thou
wallowedst
in
sin
,
as
a
Sow
in
the
mire
,
but
now
thou
art
as
a
Sheep
in
the
mire
,
which
would
●aine
be
in
the
green
medows
again
.
I
told
you
formerly
,
Jude
18.
that
corruption
in
a
godly
man
,
it
was
like
poyson
in
a
mans
body
,
troublesome
and
painful
;
but
sinne
in
the
wicked
;
it
was
but
like
poyson
in
a
toade
,
which
was
natural
;
before
thy
conversion
thou
wast
as
much
content
with
sin
and
corruption
in
thee
,
as
a
toade
that
hath
poyson
naturally
in
it
:
but
now
after
conversion
,
sinne
troubles
thee
as
if
poyson
were
in
thy
bowels
;
Prov.
13.23
2
Thes.
2.12
.
sinne
to
a
wicked
man
is
his
sport
and
pastime
,
to
the
godly
his
grief
and
burden
.
4.
Thou
doest
not
so
fearlesly
commit
sinne
,
as
in
times
past
.
Formerly
thou
didst
rush
into
sinne
,
as
a
horse
rusheth
into
the
battel
,
thou
hadst
not
the
impression
of
Gods
fear
stamped
upon
thy
minde
,
the
dread
of
God
did
not
keep
thee
from
sin
;
but
when
God
hath
converted
a
man
,
he
sinnes
with
more
feare
of
heart
then
ever
he
did
before
;
and
it
is
worthy
your
noting
,
that
when
the
Scripture
speakes
of
a
converted
man
,
it
doth
not
speak
of
him
,
as
forbearing
a
sinne
,
but
fearing
of
it
.
A
good
man
is
one
,
who
not
only
forbeareth
idle
swearing
,
Eccles.
9.2
.
Prov.
13.13
but
feareth
an
oath
.
And
hence
godly
men
are
said
to
fear
the
command
.
A
wicked
man
may
fear
the
threatening
,
and
the
punishment
,
but
it
is
only
a
good
man
which
fears
the
command
;
and
therefore
will
not
sin
,
because
it
is
against
a
holy
law
.
5
The
Spirit
will
keep
thee
,
that
thou
shalt
not
sinne
so
maliciously
as
thou
hast
done
formerly
.
Before
conversion
the
Scripture
speakes
of
wicked
men
,
Judg
15.
that
the
Lord
shall
convince
them
of
their
ungodly
deeds
,
which
they
have
ungodlily
committed
.
The
Scripture
speaks
not
only
of
ungodly
men
,
and
ungodly
deeds
,
but
of
committing
ungodly
deeds
,
ungodlily
;
that
is
,
after
a
most
ungodly
manner
,
after
a
most
wilful
,
and
malicious
manner
:
But
so
thou
canst
not
commit
sinne
after
conversion
.
We
reade
of
some
who
do
despite
unto
the
Spirit
of
grace
,
Heb.
10.29
.
but
a
godly
man
shall
never
so
sinne
;
he
may
quench
the
Spirits
motions
,
and
he
may
grieve
the
Spirit
;
but
he
shall
never
do
despite
unto
the
Spirit
.
A
godly
man
shall
never
sinne
out
of
malicious
wickednesse
.
Psal.
59.5
.
6.
Thou
canst
not
do
evil
,
as
to
the
maine
,
not
so
voluntarily
as
thou
hast
formerly
done
;
before
conversion
thou
didst
rush
into
sinne
voluntarily
,
but
now
thou
goest
and
yieldest
to
sinne
,
with
much
unwillingnesse
.
This
change
doth
converting
grace
make
in
thee
;
formerly
thou
didst
sinne
with
all
thy
will
,
but
now
there
is
one
part
of
the
will
against
the
other
,
and
therefore
saies
the
Apostle
,
With
my
minde
I
serve
the
law
of
God
,
but
with
my
flesh
the
law
of
sinne
;
Rom.
7.25
.
whereas
before
conversion
,
the
whole
of
man
was
given
up
to
the
service
of
sinne
:
a
childe
of
God
when
he
is
converted
,
though
he
sinne
:
yet
it
is
upon
some
surprise
,
as
Peter
rashly
denied
Christ
;
but
a
wicked
man
sinnes
deliberately
,
even
as
Judas
betrayed
Christ
.
7.
Not
so
impudently
as
before
conversion
;
then
men
sinned
and
were
not
ashamed
,
as
the
Prophet
Jeremy
speakes
,
but
now
with
fear
and
blushing
shame
.
The
next
Question
is
,
seeing
this
is
a
blessing
in
common
to
wicked
men
as
well
as
to
the
godly
,
to
be
kept
from
evil
;
then
what
difference
is
there
between
the
restraining
grace
of
the
Spirit
in
wicked
men
,
Jer.
6.15
.
and
the
renewing
grace
of
the
Spirit
in
the
godly
?
—
But
this
question
I
shall
not
now
handle
,
but
shall
reserve
it
for
the
next
Sermon
.
—
That
which
I
shall
now
do
,
shall
be
to
conclude
this
Sermon
,
with
some
use
of
what
you
have
heard
.
Vse
.
If
it
be
so
that
the
Spirit
keeps
regenerate
men
,
that
they
cannot
do
the
evil
they
would
,
then
from
hence
see
,
1.
The
great
misery
of
those
men
who
are
destitute
of
the
Spirit
to
do
this
great
and
good
office
for
them
;
what
slaves
to
sinne
are
they
who
are
void
of
the
Spirit
,
they
are
liable
to
every
incursion
,
and
invasion
which
the
devil
shall
make
upon
them
.
Now
the
Spirits
motions
and
disswasions
,
they
are
as
a
bulwark
and
fence
to
guard
the
heart
against
sinne
.
The
Spirit
it
is
as
the
sluce
of
a
pond
,
if
the
flood-gate
be
down
,
it
keeps
the
water
within
its
bounds
;
but
if
you
pull
up
the
sluce
,
what
an
inundation
of
water
will
there
be
?
2.
If
thou
wouldst
have
the
Spirit
to
keep
thee
from
evil
,
thou
must
labour
to
keep
thy selfe
;
the
Spirits
keeping
of
a
man
doth
not
exclude
his
holy
care
to
keep
himselfe
:
Psal.
18.23
.
this
was
Davids
practice
,
He
kept
himselfe
from
his
iniquity
;
he
would
not
make
Gods
care
to
keep
him
,
an
occasion
for
him
to
be
idle
.
Remember
and
take
this
for
a
rule
,
that
if
you
do
not
take
care
to
keep
your selves
from
the
occasions
of
sinne
,
the
Spirit
will
never
keep
you
from
the
execution
thereof
;
and
therefore
you
reade
,
1
Joh.
5.18
.
that
he
that
is
begotten
of
God
,
he
keepeth
himselfe
,
that
the
evil
one
toucheth
him
not
;
and
so
speaks
Jude
,
Keep
your selves
in
the
love
of
God
.
Jude
23.
3.
What
cause
have
regenerate
men
to
blesse
God
,
both
in
reference
to
themselves
,
and
in
reference
to
wicked
men
?
1.
In
reference
to
themselves
;
to
what
evil
would
not
the
flesh
have
drawn
you
,
had
it
not
been
for
the
contrary
working
of
the
Spirit
in
you
?
I
appeale
to
your
own
conscience
,
how
often
have
you
resolved
to
do
wickedly
,
nay
,
how
farre
have
you
gone
in
it
?
insomuch
that
you
have
resolved
on
the
time
when
,
on
the
place
where
,
and
the
manner
how
to
bring
your
intended
evil
about
,
and
yet
God
hath
kept
you
from
your
intended
purpose
,
so
that
ye
could
not
do
the
evil
ye
would
;
what
cause
have
you
to
blesse
God
for
positive
grace
,
and
not
only
so
,
but
for
preventing
grace
,
that
you
have
been
restrained
from
sin
?
It
was
thus
with
David
,
with
a
full
resolution
,
he
did
resolve
to
kill
Nabal
,
and
all
his
family
;
but
the
Spirit
of
God
prevented
it
,
by
setting
home
the
counsell
of
a
poor
woman
;
and
therefore
here
upon
see
what
cause
you
have
to
blesse
God
for
preventing
grace
;
and
that
you
may
be
provoked
hereunto
,
I
would
leave
with
you
some
considerations
upon
a
twofold
account
.
-
1.
If
you
consider
the
universality
of
that
corruption
,
that
is
in
your
natures
.
-
2.
If
you
consider
the
strength
of
it
.
1.
If
you
consider
the
universality
of
corruption
,
in
the
universality
of
persons
,
all
the
children
of
Adam
are
infected
with
this
common
contagion
,
all
having
sinned
in
him
,
and
so
are
guilty
of
the
punishment
,
so
are
they
obnoxious
to
the
contagion
of
Adams
sinne
.
Rom.
5.12
.
2.
If
you
consider
the
universality
of
parts
;
there
is
never
a
part
of
man
,
but
it
is
defiled
with
sinne
;
even
regenerate
men
,
as
there
is
something
in
every
part
sanctified
,
so
there
is
something
in
each
part
unsanctified
;
as
there
is
grace
in
every
part
,
so
there
is
sinne
in
every
part
.
3.
In
regard
of
the
object
;
a
mans
nature
it
is
averse
to
all
good
,
and
prone
to
all
evil
.
Corruption
of
nature
it
is
set
out
by
Divines
,
by
comparing
it
to
that
rude
Chaos
which
was
before
the
creation
,
in
which
rude
heap
there
was
vertualiy
all
creatures
,
which
afterwards
the
Lord
created
:
So
it
is
with
corruption
of
nature
,
it
hath
vertually
in
it
all
the
sinnes
acted
in
the
world
.
4.
There
is
an
universality
in
respect
of
the
time
;
this
corruption
of
nature
,
it
was
not
only
in
one
age
of
the
world
,
and
not
in
another
;
but
in
all
ages
of
the
world
.
It
reigned
from
Adam
to
Moses
,
Rom.
5.14
.
even
over
those
who
had
not
sinned
after
the
similitude
of
Adams
transgression
.
Now
put
all
these
together
,
that
all
persons
,
and
all
parts
of
men
are
corrupted
,
and
that
in
all
times
,
and
that
this
corruption
prompts
you
to
all
sinne
,
consider
but
all
this
,
and
have
you
not
great
cause
to
admire
,
that
there
is
no
more
wickednesse
committed
in
the
world
?
2.
Consider
not
only
the
universality
of
corruption
,
but
the
strength
of
it
.
If
it
were
but
a
weak
enemy
,
it
were
not
so
much
,
but
there
is
great
strength
and
potency
in
it
,
and
therefore
it
is
called
sometimes
an
enticing
,
and
sometimes
a
drawing
enemy
;
and
if
it
cannot
entice
by
policy
,
it
will
draw
by
power
.
2.
We
are
to
magnifie
Gods
grace
in
reference
to
wicked
men
,
that
are
enemies
to
the
Church
of
God
;
if
the
restraining
grace
of
Gods
Spirit
did
not
withhold
wicked
men
from
doing
the
evil
they
would
,
there
would
be
no
living
in
the
world
;
if
it
were
not
thus
,
every
wicked
man
would
murther
every
man
that
angred
him
,
and
he
would
deceive
every
man
that
dealed
with
him
;
we
should
have
all
humane
societies
overturned
,
the
Church
of
God
rooted
out
from
under
Heaven
,
did
not
God
by
the
common
workings
of
his
Spirit
restrain
men
.
Psalme
76.10
.
God
he
will
turne
the
wrath
of
man
to
his
praise
,
and
the
remainder
of
wrath
wilt
thou
restraine
.
It
is
spoken
of
Gods
enemies
,
and
God
will
restraine
their
wrath
by
the
common
workings
of
his
Spirit
,
and
it
shall
evidentially
,
turne
to
his
praise
,
and
shall
be
conducible
to
the
glory
of
God
,
and
the
good
of
his
people
.
You
have
a
famous
instance
in
Laban
and
Jacob
,
Laban
came
with
a
mischievous
intent
against
Jacob
,
but
God
meets
with
him
,
Gen.
31.29
.
and
gives
him
a
charge
,
that
he
should
not
meddle
with
Jacob
,
no
not
so
much
as
to
speak
against
him
.
God
laid
a
mighty
restraint
upon
Labans
spirit
,
so
that
he
could
not
do
the
mischief
he
intended
.
Gen.
33.4
.
So
likewise
in
the
case
of
Esau
and
Jacob
;
Esau
he
pursued
his
brother
with
a
deadly
hatred
,
insomuch
as
he
resolved
when
the
dayes
of
his
fathers
mourning
were
over
,
to
kill
his
brother
;
but
God
did
so
alter
his
disposition
,
and
restrain
his
bloody
intent
,
that
when
he
met
with
his
brother
,
he
fell
on
his
neck
and
kissed
him
.
To
this
purpose
the
Psalmist
hath
an
expression
,
that
the
Lord
shall
cut
off
the
spirit
of
Princes
,
he
is
terrible
to
the
Kings
of
the
earth
.
Psal.
76.12
.
In
other
translations
it
is
,
The
Lord
shall
restraine
the
spirit
of
Princes
and
it
was
so
in
all
ages
,
and
it
is
so
in
this
age
.
Men
that
hate
religion
,
though
they
have
much
power
in
their
hands
,
yet
the
power
of
their
hands
shall
not
come
into
act
;
and
because
there
is
no
wicked
man
in
the
world
,
which
shall
do
the
evill
he
would
,
therefore
you
have
much
cause
to
blesse
God
.
Pharaoh
though
he
had
much
power
in
his
hands
,
yet
God
delivered
his
people
out
of
his
hands
,
and
thus
the
Lord
would
not
suffer
Balaam
to
curse
his
people
;
Num.
23.
Psal.
105.14,15
he
will
suffer
no
man
to
do
them
harme
,
as
David
speaks
,
yea
,
He
reproved
Kings
for
their
sakes
,
saying
,
Touch
not
mine
anointed
,
and
do
my
Prophets
no
harme
.
Sermon
XXVI
.
At
Lawrence
Jewry
London
,
Februar.
9.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Come
now
to
handle
the
third
Question
,
which
is
this
,
wherein
doth
the
difference
appear
between
the
restraining
grace
of
the
Spirit
,
in
keeping
wicked
men
from
sinne
,
and
between
the
renewing
grace
of
the
Spirit
,
which
is
in
the
godly
?
For
answer
to
this
question
Ishall
lay
down
seven
differencing
marks
.
1.
The
restraining
grace
of
the
Spirit
in
wicked
men
,
Num.
23.13
.
it
doth
only
suppresse
and
abate
the
acts
,
but
doth
not
alter
the
disposition
,
and
will
of
a
man
as
to
siune
.
Restraning
grace
to
a
wicked
man
it
is
just
as
a
chaine
to
a
Lion
,
or
a
prison
to
a
thief
,
which
restraines
the
rage
of
the
one
,
and
thy
theft
of
the
other
,
but
changes
not
at
all
the
nature
of
either
.
You
have
two
Scripture-instances
for
the
confirmation
hereof
.
The
one
is
of
Balaam
,
who
told
Balack
,
That
if
he
would
give
him
his
house
full
of
silver
and
gold
,
he
could
not
curse
the
people
.
But
this
forbearance
to
curse
them
,
did
not
arise
from
any
indisposition
that
he
had
thereunto
,
Num.
23.1
.
&
●4
.
&
ver.
27.
but
only
from
Gods
restraint
.
The
Scripture
gives
you
a
fourfold
attempt
of
his
to
curse
them
;
and
in
Num.
24.1
.
Num.
24.1
.
you
have
there
a
high
expression
;
when
Balaam
saw
that
it
pleased
the
Lord
to
blesse
Israel
,
he
went
not
as
at
other
times
to
seek
for
inchantments
,
but
he
set
his
face
towards
the
wildernesse
.
The
meaning
is
this
,
Mr.
Arthur
Jackson
.
his
Annotations
on
Num.
24.1
as
a
learned
Expositor
observes
,
that
Balaam
went
three
times
to
have
the
devil
to
curse
the
people
,
but
first
he
would
aske
Gods
leave
whether
he
should
curse
them
or
no.
But
now
the
text
saith
,
he
did
not
aske
God
leave
,
but
did
look
toward
the
wildernesse
,
that
is
,
toward
the
place
where
the
people
of
Israel
were
incamped
;
and
so
he
attempted
to
curse
the
people
without
Gods
leave
,
and
therefore
he
set
his
face
toward
the
people
to
see
if
he
were
able
to
do
it
;
and
the
Apostle
Peter
tells
us
,
that
though
he
did
not
curse
the
people
,
yet
he
loved
the
wages
of
unrighteousness
.
2
Pet.
2.15
.
Est.
5.9,10
.
So
we
read
of
Haman
,
it
is
said
,
when
he
saw
Mordecai
preferred
,
that
he
was
moved
with
indignation
against
him
;
but
yet
the
text
saith
,
that
Haman
refrained
himself
;
not
that
Hamans
passion
was
subdued
,
or
altered
against
Mordecai
;
but
meerly
God
restrained
and
kept
in
his
rage
.
Restraining
grace
to
a
wicked
man
may
be
illustrated
by
these
two
example
:
of
the
fiery
furnace
wherein
the
three
children
were
cast
,
and
the
den
of
Lions
into
which
Daniel
was
thrown
.
The
fiery
furnace
it
was
as
hot
as
ever
,
and
seventimes
hotter
then
it
formerly
had
been
;
but
at
that
time
while
the
three
children
were
in
,
God
did
suspend
,
or
restraine
the
natural
property
of
the
fire
to
burne
:
Thus
it
is
with
wicked
men
,
their
lusts
do
burne
as
hot
in
them
as
ever
;
only
God
by
a
mighty
power
,
keeps
under
their
lusts
.
Dan.
6.22
.
The
Lions
among
whom
Daniel
was
thrown
,
they
kept
their
ravenous
disposition
while
Daniel
was
in
the
denne
,
but
God
restrained
it
all
the
while
Daniel
was
there
:
thus
God
deals
with
wicked
men
;
he
may
restraine
their
sin
,
but
their
disposition
is
toward
sin
still
.
—
But
now
it
is
contrary
with
renuing
grace
;
it
reaches
not
only
to
the
suppressing
of
the
act
,
but
works
an
alteration
in
the
disposition
of
a
man
;
it
doth
not
onely
restraine
a
Lion
,
but
turnes
a
Lion
into
a
Lamb
;
Rom.
12.2
.
there
is
in
the
work
of
regeneration
,
A
renuing
of
the
minde
,
as
the
Apostle
speaks
;
there
is
a
change
in
the
minde
that
was
not
there
before
,
and
therefore
saith
the
same
Apostle
,
If
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
;
Rom.
8.13
.
not
only
restraine
the
act
,
but
mortifie
the
disposition
;
this
is
the
effect
of
renuing
grace
.
2.
Restraining
grace
makes
a
natural
man
refrain
from
sin
more
because
of
the
severity
of
the
law
which
condemnes
,
then
because
of
the
purity
of
the
law
which
forbids
sin
.
And
this
is
it
which
Austin
speaks
of
;
sayes
he
,
That
man
which
feares
hell
,
Impii
metuunt
ardere
,
non
metuunt
peccare
:
ille
autem
peccare
metuit
,
qui
peccatum
iplum
sicut
Gehennam
odit
.
Aug.
Epist.
144.
Ps.
119.140
.
he
doth
not
fear
to
sinne
,
but
fears
to
burne
;
but
that
man
fears
to
sinne
,
that
feares
sinne
as
he
would
fear
hell
.
Restraining
grace
never
makes
a
man
thus
fear
sin
;
but
renuing
grace
doth
,
and
therefore
saith
the
Psalmist
,
Because
,
sayes
he
,
thy
Word
is
very
pure
,
therefore
thy
servant
loveth
it
.
It
is
not
only
a
threatening
Word
against
sin
,
but
a
pure
Word
,
which
forbids
sinne
.
3.
Restraining
grace
it
doth
only
make
a
man
forbear
grosse
and
palpable
sins
;
but
doth
not
reach
to
any
abstinence
from
secret
and
inward
evils
.
Outward
restraint
doth
not
reach
to
inward
sinnes
.
Natural
conscience
may
see
sinnes
that
are
more
grosse
;
that
as
we
have
a
sight
of
the
stars
,
in
a
bright
night
we
may
see
the
smallest
starres
,
but
in
a
dark
night
we
can
only
see
those
that
are
of
a
greater
magnitude
:
Thus
it
is
with
restraint
which
comes
from
natural
conscience
,
it
only
keeps
in
those
sinnes
which
are
of
a
more
grosse
nature
;
whereas
we
are
to
mortifie
our
sinful
and
inordinate
affections
;
and
thus
the
Apostle
Paul
commands
,
Col.
3.5
.
Mortifie
(
sayes
he
)
your
members
that
are
upon
the
earth
,
fornication
,
unclcannesse
,
inordinate
affection
,
evil
concupiscence
,
and
covetousnesse
,
which
is
idolatry
.
Here
you
see
that
not
only
the
act
,
but
the
disposition
;
and
not
only
irregular
actions
,
but
inordinate
affections
are
forbidden
;
and
hereupon
it
was
that
Hezekiah
he
humbled
himselfe
for
the
pride
of
his
heart
;
2
Chron.
32.25
2
Sam.
24.10
.
and
David
also
for
the
pride
of
his
heart
in
numbering
the
people
.
4.
Restrained
corruption
it
is
unwillingly
left
;
a
man
doth
unwillingly
leave
that
sinne
he
is
kept
from
;
and
this
is
hinted
to
us
by
that
expression
concerning
Abimelech
in
Gen.
20.6
.
where
the
Lord
said
,
Gen.
20.6
.
I
also
withheld
thee
from
sinning
against
me
;
the
word
notes
a
forwardnesse
on
Abimelech
his
part
to
commit
fornication
with
Abrahams
wife
.
Restraining
grace
makes
a
man
leave
his
sinnes
as
unwillingly
as
a
man
that
leaves
his
wife
and
children
,
countrey
and
estate
;
he
leaves
these
with
much
regret
,
and
bids
them
farewell
with
tears
in
his
eyes
,
and
sorrow
in
his
heart
;
but
a
man
that
hath
renuing
grace
he
is
kept
from
sinne
willingly
;
he
is
as
willing
to
leave
a
lust
as
a
slave
the
gally
,
a
prisoner
the
dungeon
,
or
a
begger
his
rags
;
whereas
a
wicked
man
still
in
his
natural
contion
doth
as
unwillingly
leave
his
sin
,
as
Abraham
did
put
Hagar
and
Ishmael
out
of
dores
,
Gen.
21.11
.
and
as
Phaltiel
did
take
his
leave
of
Michal
,
2
Sam.
3.16
.
where
it
is
said
that
he
followed
her
weeping
;
even
as
the
mariner
doth
cast
his
goods
over
board
in
a
storme
,
because
he
cannot
help
it
.
5.
Restraining
grace
though
it
keep
a
man
from
the
act
,
yet
it
stirres
up
a
more
vehement
eagernesse
to
commit
that
sinne
when
the
restraint
is
over
;
though
the
act
be
suspended
,
yet
the
desire
is
increased
.
Just
as
it
is
with
a
river
,
the
more
it
is
dammed
up
,
with
the
force
and
violence
it
will
returne
greater
to
its
former
course
:
so
restrained
corruption
,
when
the
restraint
is
over
,
will
returne
upon
a
man
with
the
greater
eagernesse
.
And
as
it
is
with
a
Smiths
forge
,
if
ye
cast
much
water
upon
it
,
it
will
quench
the
fire
;
but
if
you
do
but
sprinkle
some
water
,
it
causes
the
fire
to
burne
the
hotter
:
so
it
is
with
restraining
grace
,
it
lets
the
lust
out
with
greater
violence
;
renuing
grace
it
suppresseth
not
only
the
act
,
but
takes
away
the
impetuous
and
eager
desire
of
committing
sinne
.
6.
Restraining
grace
it
is
but
partial
,
whether
you
respect
the
subject
,
or
the
object
.
1.
In
respect
of
the
subject
,
restraining
grace
it
bindes
but
one
part
of
a
man
,
and
leaves
the
other
loose
;
it
bindes
the
tongue
,
but
not
the
hand
;
it
bindes
the
hand
,
but
not
the
ear
and
eye
;
it
bindes
only
one
part
of
a
man
,
and
not
another
:
But
now
renuing
grace
,
it
is
universal
,
1
Thes.
5.23
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Cor.
5.17
.
Ezek.
36.26
.
and
reaches
to
th
whole
man
;
it
is
a
throughout
work
,
as
the
Apostle
speaks
,
The
very
God
of
peace
sanctifie
you
throughout
,
both
in
body
,
soul
,
and
spirit
;
the
work
of
Regeneration
is
not
a
new
tongue
,
or
a
new
eare
,
but
all
is
become
new
in
a
new
heart
.
2.
Restraining
grace
it
is
partial
in
that
it
reaches
but
to
part
of
the
object
,
as
thus
:
it
reaches
but
to
some
sins
,
not
to
all
;
it
keeps
a
man
from
one
sin
,
and
gives
him
scope
to
another
:
But
renuing
grace
it
is
universal
;
as
it
keeps
under
one
sinne
,
so
it
will
labour
to
keep
under
all
sins
;
Psal.
119.3
.
this
is
the
particular
and
proper
work
of
renuing
grace
,
that
a
man
is
thereby
inabled
to
have
respect
unto
all
Gods
commandments
.
7.
Restraining
and
renuing
grace
they
differ
in
their
ends
,
and
that
two
wayes
.
-
1.
In
regard
of
Gods
end
.
-
2.
In
regard
of
mans
end
.
1.
In
regard
of
Gods
end
.
Gods
end
in
giving
restraining
grace
is
to
maintaine
humane
societies
for
the
good
of
others
;
but
Gods
end
in
giving
renuing
grace
is
,
that
mans
nature
might
be
sanctified
,
and
that
man
may
be
saved
.
2.
They
differ
in
regard
of
mans
end
.
As
first
the
end
of
men
that
have
restraining
grace
,
is
,
that
they
may
preserve
their
souls
in
safety
;
but
a
godly
mans
end
in
keeping
under
sinne
is
,
that
he
may
keep
the
peace
of
his
soul
;
and
this
was
Jabez
his
end
;
you
finde
it
mentioned
in
1
Chron.
4.10
.
He
called
upon
the
God
of
Israel
,
saying
,
Oh
that
thou
wouldst
blesse
me
indeed
,
and
inlarge
my
coast
,
and
that
thy
hand
might
be
with
me
,
and
that
thou
wouldst
keep
me
from
evil
that
it
may
not
grieve
me
!
1
Chron.
4.10
.
A
godly
man
aimes
at
the
peace
and
purity
of
his
soul
;
but
a
wicked
mans
end
is
,
only
that
he
might
have
his
soul
not
disturbed
by
the
present
trouble
for
sin
,
and
condemned
for
the
desert
of
sin
.
Vse
.
For
the
Use
of
this
point
,
I
shall
first
give
you
some
general
Positions
,
about
the
Spirits
keeping
of
men
from
sin
,
and
then
shall
give
you
some
particular
Instructions
.
Seeing
that
the
Spirit
of
God
doth
often
keep
regenerate
men
that
they
cannot
do
the
evill
they
would
;
Then
1.
You
may
gather
hence
,
that
a
man
is
not
able
to
keep
himself
.
Hence
Christ
prayes
to
his
Father
for
his
people
,
not
that
he
would
take
them
out
of
the
world
,
but
keep
them
from
the
evil
:
John
17.15
.
We
are
not
able
to
keep
our selves
;
and
this
the
Prophet
Jeremiah
acknowledgeth
,
saying
,
O
Lord
,
I
know
that
the
way
of
man
is
not
in
himselfe
:
it
is
not
in
man
that
walkech
to
direct
his
steps
.
Jer.
10.23
.
We
cannot
keep
our selves
from
do
committing
evil
.
2.
The
Spirits
keeping
of
us
from
evil
,
doth
not
exclude
our
care
and
endeavour
to
keep
our selves
.
The
Lord
he
makes
a
gracious
Promise
,
1
Sam.
2.9
.
that
he
will
keep
the
feet
of
his
servants
;
and
yet
the
Scripture
tells
you
,
that
it
is
their
care
,
and
their
duty
also
,
to
make
streight
paths
for
their
feet
,
and
to
ponder
the
path
of
our
feet
,
Prov.
4.23
.
as
Solomon
expresseth
it
.
Hence
you
finde
in
Scripture
,
Promises
not
only
of
what
God
will
do
,
and
of
Christs
Prayer
that
you
may
be
delivered
from
evil
;
but
of
the
practice
of
the
godly
,
and
their
care
in
keeping
themselves
;
1
John
5.18
.
and
this
is
their
duty
,
He
that
is
begotten
of
God
keepeth
himself
;
and
as
the
same
Apostle
saith
,
Little
children
,
keep
your selves
.
We
must
not
trust
so
in
Gods
keeping
of
us
as
to
be
idle
,
but
we
must
labour
to
keep
our selves
,
as
the
Psalmist
did
,
who
kept
himself
from
his
iniquity
.
Psalm
.
18.23
.
3.
It
is
a
great
evidence
of
integrity
and
sincerity
of
heart
,
when
men
labour
to
keep
themselves
from
inward
and
constitution-sins
,
as
well
as
from
grosse
sins
;
and
this
David
did
,
He
kept
himself
from
his
iniquity
;
that
is
,
from
those
sins
which
by
constitution
he
was
inclined
to
;
and
this
was
an
argument
of
his
great
sincerity
.
4
Consider
,
that
though
the
Spirit
of
God
doth
keep
regenerate
men
from
doing
the
evil
they
would
,
yet
the
inclination
and
will
to
do
any
evil
,
doth
make
us
guilty
in
the
sight
of
God
,
as
if
we
had
actually
done
it
.
That
in
Scripture
sense
is
said
to
be
done
,
that
is
either
purposed
or
intended
to
be
done
.
A
notable
passage
to
this
purpose
you
have
in
Josh.
24.9
.
Ihshua
24.9
.
where
it
is
said
,
that
Balack
King
of
Moab
waged
warre
against
Israel
;
and
yet
if
you
read
the
History
,
Numb.
2.23
.
and
24.
chap.
in
the
22.23
.
and
24.
chapters
of
Numbers
,
you
shall
not
read
one
word
of
any
such
war
;
Now
the
reconciliation
of
these
two
places
are
easie
;
Balack
did
not
actually
wage
warre
against
Israel
,
but
he
did
intend
so
to
do
,
and
therefore
he
hired
Balaam
to
curse
the
people
;
and
then
,
saith
he
,
I
shall
prevaile
.
I
mention
this
to
this
purpose
,
that
you
may
not
think
your selves
guiltlesse
,
so
ye
keep
out
of
the
act
of
sin
;
but
if
so
be
you
have
a
will
,
and
an
inclination
to
those
evils
,
you
will
be
found
guilty
before
God
;
and
hereupon
it
is
that
Christ
tells
us
,
that
He
that
is
angry
with
his
brother
without
a
cause
,
is
guilty
of
murther
;
and
he
that
looks
after
a
woman
to
lust
on
her
,
hath
committed
adultery
already
in
his
heart
.
Mat.
5.22
.
Ver.
28.
This
Position
may
greatly
humble
us
;
we
are
guilty
of
many
actual
sins
which
we
have
committed
;
and
we
are
guilty
of
many
sins
,
which
though
we
have
not
acted
,
yet
have
they
been
in
our
purposes
and
intentions
,
and
these
the
Law
of
God
will
judge
.
5.
Judge
not
thy self
to
be
righteous
and
gracious
,
by
bare
restraints
from
sin
in
particular
actions
;
but
if
you
would
judge
your selves
,
judge
by
the
ordinary
course
of
your
lives
.
It
is
possible
that
in
a
particular
act
a
good
man
may
not
be
kept
from
that
sin
,
from
which
a
wicked
man
may
;
and
it
is
possible
that
a
wicked
man
may
do
that
good
,
which
a
godly
man
may
not
be
able
to
do
:
Now
you
are
not
to
judge
of
your selves
by
particular
acts
,
but
by
the
constant
course
of
your
lives
;
for
if
you
should
do
otherwise
,
you
would
condemn
the
generation
of
the
just
.
I
shall
give
an
example
,
by
comparing
together
good
King
David
,
and
wicked
King
Abimelech
,
they
were
both
tempted
to
the
same
sin
;
and
should
you
have
guessed
at
these
two
men
by
their
particular
restraints
,
you
would
have
taken
Abimelech
for
the
good
King
,
and
David
for
the
bad
King
.
Abimelech
in
his
restraint
was
far
better
then
David
;
it
is
said
of
Abimelech
that
he
took
Sarah
;
he
did
not
know
that
she
was
Abrahams
wife
,
but
David
did
know
that
Bathsheba
was
the
wife
of
Vriah
;
and
then
further
,
Abimelech
the
Heathen
King
,
though
he
had
Sarah
in
the
house
,
yet
the
Scripture
tells
you
he
did
not
defile
her
:
but
David
took
Bathsheba
into
his
house
,
and
was
actually
unclean
with
her
:
Now
should
you
look
upon
these
two
men
in
this
particular
case
,
you
would
judge
Abimelech
to
be
the
gracious
King
,
and
David
the
Heathen
King
.
—
But
now
if
you
look
upon
David
in
the
ordinary
course
of
his
life
,
he
was
far
better
then
Abimelech
;
you
are
not
therefore
to
passe
a
verdict
upon
any
man
that
he
is
good
or
bad
,
by
any
particular
act
;
that
as
it
is
a
rule
in
Philosophy
,
that
one
act
doth
not
denominate
;
so
when
you
go
to
judge
of
men
you
must
not
look
upon
a
particular
act
,
but
upon
the
general
scope
and
current
of
their
lives
.
Prov.
16.17
.
The
high
way
of
the
righteous
is
to
depart
from
evil
.
Vse
2
The
second
Use
is
of
Instruction
,
and
first
to
regenerate
men
,
who
have
the
renewing
work
of
the
Spirit
.
There
are
these
three
Instructions
I
would
have
you
to
learne
:
1.
Blesse
God
that
ever
you
have
been
crossed
in
the
doing
of
those
sins
which
you
would
have
committed
.
How
near
the
brink
of
many
a
sin
hath
many
a
godly
man
been
at
,
when
an
occasion
and
an
inclination
hath
met
together
,
but
God
hath
put
in
a
restraint
?
O
blesse
God
,
it
is
the
greatest
mercy
next
converting
grace
.
It
was
the
prayer
of
Jabez
,
O
that
thou
wouldest
blesse
me
indeed
!
and
O
that
thou
wouldest
keep
me
from
evil
!
let
it
be
thy
prayer
also
.
Sometimes
men
are
angry
when
they
are
kept
from
an
intended
sin
;
and
this
is
just
as
if
a
man
going
to
execution
,
should
be
angry
with
a
man
for
stopping
him
in
his
way
:
Alas
,
poor
man
,
thou
art
going
to
the
execution
of
thy
sin
,
if
any
stop
thee
,
't
is
the
saving
of
thy
soul
,
at
least
the
saving
of
thy
peace
,
therefore
blesse
God
.
How
did
David
blesse
God
,
when
he
intended
to
have
cut
off
Nabal
and
all
his
family
,
when
Abigail
came
with
smooth
words
and
prevented
him
?
O
then
,
sayes
he
,
Blessed
be
God
,
and
blessed
be
thou
,
and
blessed
be
the
Counsel
thou
hast
given
me
;
1
●am.
25.32
.
so
it
may
be
thou
hast
determined
the
Commission
of
a
sin
,
with
all
circumstances
which
may
further
thee
in
the
execution
of
it
;
and
hath
God
stopped
thee
in
thy
way
?
what
great
cause
hast
thou
to
magnifie
him
?
2.
From
hence
gathet
what
cause
the
people
of
God
have
to
suspect
their
own
hearts
,
lest
they
should
carry
them
to
such
evils
,
which
they
think
they
should
never
have
committed
.
Suppose
the
Spirit
should
be
suspended
,
that
it
should
not
restrain
thee
,
what
evil
wouldest
thou
not
commit
.
There
are
Scripture-instances
of
godly
men
,
who
have
fallen
into
those
sins
,
that
themselves
never
thought
they
should
commit
;
and
such
sins
which
were
repugnant
to
those
graces
wherein
they
were
most
excellent
.
—
Abraham
he
was
the
eminentest
man
alive
in
his
age
for
faith
,
Gal.
3.9
.
Abrahamus
pa●er
fidelium
non
efficienter
,
sed
exemplariter
.
and
therefore
was
called
the
father
of
the
faithful
;
now
would
any
man
think
that
Abraham
should
fall
into
unbelief
;
why
?
yes
,
he
did
;
for
being
distrustful
of
Gods
Providence
,
he
told
two
lies
,
one
to
Pharaoh
King
of
Egypt
,
Gen.
12.13
.
and
the
other
to
Abimelech
King
of
Gerar.
—
Likewise
Moses
,
the
Scripture
tell
of
him
,
that
he
was
the
meekest
man
upon
earth
,
Psal.
106.33
.
and
yet
he
spake
unadvisedly
with
his
lips
;
he
fell
into
passion
,
which
was
that
sin
which
was
contrary
to
that
grace
,
wherein
he
was
most
excellent
.
—
And
so
also
Iob
,
Jam.
5.11
.
whom
the
Scripture
tells
you
was
the
most
patient
man
on
earth
;
and
of
all
sins
Iob
was
most
hurried
to
impatiency
,
Job
3.
insomuch
that
he
bitterly
curseth
the
day
of
his
birth
,
and
the
night
in
which
it
is
said
,
A
man-childe
is
conceived
.
I
name
these
examples
to
you
,
to
let
you
see
what
cause
you
have
to
blesse
God
for
the
sin
you
have
been
prevented
from
,
and
what
cause
you
have
to
suspect
your
hearts
,
if
the
Spirit
of
God
withdraw
from
you
.
And
so
Moses
,
he
was
noted
to
be
the
meekest
man
on
earth
,
Numb.
12.3
.
And
yet
even
this
meek
Moses
is
transported
with
passion
,
and
he
speaks
unadvisedly
with
his
mouth
.
3.
Pray
unto
God
for
the
Spirit
to
do
its
office
in
thy
soul
,
Psal.
106.33
.
that
the
Spirit
may
keep
thee
from
doing
the
evil
thou
wouldest
.
We
read
of
David
,
Psal.
19.13
.
that
he
made
this
prayer
,
Lord
,
keep
thy
servant
also
from
presumptuous
sins
.
Thou
hast
need
to
pray
that
the
Spirit
may
check
and
curb
thy
corruptions
when
thou
art
tempted
to
sin
,
because
there
is
no
man
,
though
never
so
good
,
that
can
stand
by
his
own
strength
,
though
never
so
great
,
and
thereby
avoid
an
evil
when
he
is
tempted
to
it
,
though
never
so
foule
.
O
therefore
pray
for
preventing
grace
,
that
God
would
keep
thee
by
his
Spirit
,
that
so
thou
mightest
not
do
the
works
of
the
flesh
.
And
therefore
Christ
hath
taught
us
to
pray
,
Lord
,
deliver
us
from
evil
,
Mat.
6.13
.
viz.
from
that
evil
which
we
cannot
of
our selves
avoid
.
Secondly
,
as
this
point
refers
to
the
unregenerate
,
who
have
only
restraining
grace
to
hinder
them
from
sin
:
Let
even
such
consider
what
cause
they
have
to
blesse
God
for
this
mercy
;
though
they
shall
go
to
hell
,
yet
they
have
cause
to
blesse
God
for
restraining
grace
on
earth
;
for
though
it
will
not
make
you
good
;
yet
it
will
and
doth
make
you
lesse
evil
;
and
though
it
cannot
make
you
spiritual
,
yet
it
will
make
you
good
moral
men
.
By
restraining
grace
a
man
may
have
this
good
.
-
1.
He
may
not
commit
so
many
and
great
sins
.
-
2.
He
may
not
incur
so
great
punishment
.
-
3.
He
will
bring
the
lesse
scandal
to
Religion
.
-
4.
He
will
give
the
lesse
bad
example
.
2.
Unto
such
who
have
restraining
grace
,
I
would
give
this
caution
,
that
you
would
not
boast
thereof
;
The
Pharisee
had
restraining
grace
,
but
he
made
ill
use
thereof
:
Luke
18.11
.
Non
Deum
,
sed
seipsum
laudavit
Pharisaeus
.
I
thank
God
,
sayes
he
,
I
am
no
extortioner
,
nor
no
adulterer
,
nor
as
this
Publicane
is
.
Doth
God
restraine
these
sins
in
thee
?
do
not
thou
boast
in
these
restraints
;
who
hath
made
a
difference
between
thee
and
others
?
is
it
not
God
?
therefore
be
not
proud
of
it
.
3.
Take
heed
that
you
do
not
take
restraining
grace
to
be
an
evidence
of
renewing
grace
;
and
here
I
shall
shew
you
twelve
wayes
,
whereby
you
may
be
deceived
:
but
of
this
in
the
following
Sermon
.
SERMON
XXVII
.
at
Lawrence
Jury
.
Lond.
Feb.
16.
1650.
GAL.
5.
verse
17.
For
the
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
I
Shall
by
Gods
assistance
in
this
Sermon
finish
this
point
;
and
there
is
only
one
question
that
depends
upon
the
last
caution
I
named
in
my
last
Sermon
,
which
was
,
that
you
should
not
look
upon
the
restraints
of
the
Spirit
in
keeping
you
from
sin
,
to
be
the
saving
and
gracious
work
of
the
Spirit
.
And
hereupon
I
shall
answer
this
question
,
and
shew
you
what
other
causes
there
may
be
,
besides
the
renewing
grace
of
the
Spirit
,
that
may
keep
wicked
men
from
doing
evil
.
1.
Men
may
be
kept
from
wickednesse
,
from
the
power
which
a
religious
education
hath
had
on
them
while
they
were
young
;
when
you
are
under
the
tuition
of
Parents
or
Masters
,
or
Governours
,
this
may
restrain
men
from
doing
much
evil
.
2
King
.
12.2
.
You
have
an
instance
hereof
in
King
Jehoash
;
He
did
that
which
was
right
in
the
sight
of
the
Lord
all
the
dayes
wherein
Jehoiada
the
Priest
instructed
him
:
All
the
dayes
his
Uncle
lived
he
walked
in
the
wayes
of
the
Lord
;
but
assoon
as
ever
he
was
dead
,
he
fell
to
work
wickednesse
.
Thus
you
read
concerning
Paul
,
that
he
was
according
to
the
Law
blamelesse
,
Phil.
3.6
.
that
is
,
as
to
the
outward
letter
;
now
how
came
he
to
be
thus
?
why
,
sayes
he
,
Quo
semel
est
imbuta
recens
servabit
odorem
Testa
diu
.
—
I
am
an
Hebrew
of
the
Hebrews
,
and
touching
the
law
a
Pharisee
;
that
is
,
he
was
trained
up
in
the
Jewish
religion
,
and
the
force
of
education
had
made
Paul
a
man
of
a
very
good
moral
life
.
And
so
the
young
man
he
saith
to
Christ
that
all
the
Commandments
he
had
kept
from
his
youth
;
this
was
the
power
of
education
,
Mark
10.19,20
.
Plutarch
.
A
colt
if
he
be
never
taken
,
nor
tamed
with
bit
nor
bridle
,
will
be
a
very
savage
and
wilde
creature
all
his
life-time
;
and
if
you
let
him
runne
too
long
,
he
will
hardly
be
tamed
at
all
;
but
if
you
take
up
a
colt
when
he
is
young
,
though
he
be
wilde
by
nature
,
yet
by
breaking
of
him
,
you
will
make
him
fit
for
service
.
It
is
true
,
religion
doth
not
runne
in
a
blood
,
yet
the
profession
of
it
may
;
and
this
may
be
one
cause
why
men
do
not
the
evil
they
would
,
because
a
religious
education
hath
a
power
to
keep
them
back
;
yet
this
falls
far
short
of
renuing
grace
.
2.
Disability
of
body
,
whether
through
age
or
sickness
,
may
be
a
meanes
to
restraine
men
from
many
sinnes
:
Ambrose
calls
diseases
the
shops
of
vertue
.
Indeed
sicknesse
it
is
a
prison
,
but
not
a
grave
to
sinne
;
it
is
only
mortification
which
is
a
slaughter-house
to
sinne
,
Morbi
virtutis
officinae
.
Ambr.
sicknesse
keeps
sinne
in
;
when
men
are
fastened
to
their
beds
,
and
when
their
bones
are
made
to
rattle
in
their
skin
,
they
have
then
no
pleasure
,
nor
leisure
left
them
to
think
of
Luxurious
excesse
:
Thus
we
see
in
Abimelech
,
how
God
kept
him
by
laying
some
sicknesse
or
other
upon
him
.
Gen.
20.6
.
compared
with
vers.
17.
This
you
see
by
comparing
Gen.
20.6
.
with
the
17.
ver.
of
that
Chapter
.
In
ver.
6.
God
told
Abimelech
,
that
he
withheld
him
from
sinne
;
there
it
is
only
said
in
the
generall
,
that
God
restrained
him
;
but
in
ver.
17.
is
hinted
the
manner
how
God
did
this
;
Abimelech
would
faine
have
defiled
Abrahams
wife
;
but
God
laid
some
disease
upon
him
,
and
therefore
it
is
said
that
Abraham
prayed
unto
God
,
and
God
healed
Abimelech
.
Rivet
.
Rivet
upon
these
words
saith
,
that
assoone
as
ever
he
took
Sarah
into
his
house
,
God
smote
him
with
a
sore
sicknesse
,
so
that
he
was
not
able
to
commit
folly
with
her
:
And
he
gives
this
reason
;
because
Isaac
was
the
promised
seed
;
and
if
Abimelech
should
have
laine
with
Sarah
,
the
childe
would
have
been
thought
Abimelech's
,
and
not
Abrahams
;
and
therefore
God
did
send
some
exquisite
disease
upon
him
,
that
so
he
might
be
disabled
to
his
intended
folly
.
3.
Outward
meannesse
and
poverty
of
a
mans
present
condition
,
is
a
cause
to
hinder
many
men
from
sinne
;
whereas
if
they
had
wealth
,
they
would
work
wickednesse
with
greedinesse
.
And
this
was
Hazaels
condition
;
while
he
was
a
servant
,
he
could
not
then
do
much
mischiefe
,
his
outward
condition
was
so
mean
that
he
had
not
opportunity
and
advantage
,
2
King
.
8.12
.
but
when
he
came
to
be
King
in
his
Masters
roome
;
Then
shalt
thou
burne
the
City
,
rip
up
women
with
childe
,
and
dash
children
against
the
stones
;
he
never
thought
he
should
have
been
so
bad
;
but
when
he
came
to
be
King
he
did
this
and
much
more
:
We
may
blesse
God
,
as
it
is
a
common
proverb
,
That
curst
cowes
have
but
short
hornes
;
that
wicked
men
are
not
sometimes
rich
men
,
and
great
in
place
and
power
,
God
many
times
so
orders
it
,
that
men
that
have
much
evil
in
their
natures
,
should
not
have
opportunity
to
act
it
in
their
lives
.
4.
Another
way
whereby
men
may
be
kept
from
sin
,
may
be
from
the
affrightment
of
a
natural
conscience
;
Gods
Spirit
doth
not
only
sometimes
witnesse
with
the
spirit
in
godly
men
,
but
also
checks
the
spirits
of
wicked
men
;
and
though
a
wicked
man
doth
not
forbeare
to
act
sinne
obedientially
,
with
any
respect
to
the
command
of
God
;
yet
he
forbeares
to
sinne
rationally
,
out
of
conviction
from
a
natural
conscience
.
Natural
conscience
it
is
that
which
over-rules
and
swayes
a
wicked
man
,
so
that
he
shall
not
do
the
evil
he
would
;
the
Gentiles
,
having
not
the
law
;
as
the
Apostle
saith
,
that
is
the
written
law
,
Rom.
2.14
.
yet
they
do
by
nature
the
things
contained
in
the
law
,
and
these
having
not
the
law
,
are
a
law
unto
themselves
;
these
Gentiles
,
though
heathens
,
the
Scripture
sayes
they
were
a
law
unto
themselves
,
that
is
they
have
a
conscience
which
is
instead
of
a
law
to
them
.
5.
The
feare
which
is
implanted
in
men
of
humane
lawes
,
and
penal
statutes
is
another
meanes
to
keep
men
from
much
sinne
;
when
a
divine
law
cannot
bear
sway
with
a
wicked
mans
conscience
,
a
humane
law
will
restraine
his
practice
;
if
it
were
not
so
,
how
many
murthers
would
there
be
,
were
it
not
more
for
venturing
their
neck●
,
then
their
souls
?
It
is
a
mercy
to
have
good
lawes
in
a
Nation
,
because
they
restraine
men
from
the
practice
of
evil
,
when
the
law
of
God
hath
not
a
sway
upon
mens
consciences
.
You
finde
in
Scripture
how
men
have
been
restrained
meerly
upon
this
account
;
the
favourites
of
Nebuchadnezzar
King
of
Babylon
informing
against
Shadrach
,
Meshech
,
and
Abednego
,
Dan.
3.29
.
touching
their
God
,
there
was
an
order
made
that
the
three
children
should
be
cast
into
the
fiery
furnace
,
and
that
it
should
be
seven
times
more
hotter
then
formerly
;
well
,
they
were
cast
in
,
and
the
story
tells
you
,
that
they
walked
in
the
fire
as
in
a
pleasant
roome
.
Now
this
did
so
convince
the
King
and
his
Nobles
,
that
the
King
made
this
law
,
and
sent
out
this
Edict
,
that
every
People
,
Nation
,
and
language
which
spake
any
thing
amisse
against
the
God
of
Shadrach
,
Meshech
,
and
Abednego
,
they
shall
be
cut
in
pieces
,
and
their
houses
be
made
a
dunghill
;
here
was
a
humane
law
,
and
this
did
so
quell
,
and
awe
the
people
,
that
though
they
did
raile
against
the
God
of
Shadrach
,
Meshech
,
and
Abednego
before
,
yet
now
they
were
silent
:
I
only
mention
this
to
shew
what
force
and
power
a
humane
law
hath
to
restraine
the
sin
of
wicked
men
.
6.
Men
may
be
kept
from
sin
,
meerly
by
the
presence
and
example
of
good
men
among
whom
they
live
;
who
do
take
notice
of
,
and
observe
their
wayes
.
I
remember
that
it
is
reported
as
a
proverb
among
the
Romanes
,
they
will
say
,
Take
heed
,
Cato
beholds
you
.
Cato
who
was
esteemed
a
good
man
,
and
being
so
esteemed
,
when
any
man
was
doing
evil
,
this
was
their
Proverb
,
Take
heed
,
Cato
sees
you
.
And
thus
you
finde
in
Scripture
concerning
Herod
,
that
he
feared
John
,
knowing
that
he
was
a
just
man
,
and
an
holy
,
and
observed
him
.
Jo●
.
6.20
.
We
have
a
story
in
the
book
of
Martyrs
in
the
beginning
of
the
first
vollume
,
concerning
John
the
Evangelist
who
wrote
the
Revelation
;
as
he
was
riding
upon
the
high
way
,
a
company
of
thieves
met
with
him
;
and
it
so
happened
that
the
Captain
of
these
thieves
was
a
youth
which
lived
under
John's
Ministery
;
and
though
John
hardly
knew
him
,
yet
he
knew
Iohn
;
and
it
is
said
,
when
he
saw
the
old
man
,
he
ran
away
;
the
guilt
of
his
conscience
did
so
recoile
upon
him
,
and
the
presence
of
Iohn
,
that
he
ranne
away
,
not
daring
to
act
his
accustomed
wickednesse
.
To
this
purpose
is
that
of
the
Apostle
Paul
,
It
is
good
to
be
zealously
affected
alwayes
in
a
good
thing
,
and
not
only
when
I
am
present
with
you
.
Gai.
4.18
.
Phil.
1.27
.
Phil.
2.12
.
It
intimates
that
whilest
Paul
was
present
,
they
walked
marvellous
well
;
but
when
he
was
absent
,
they
then
grew
idle
;
the
presence
and
example
of
good
men
is
an
occasion
many
times
to
keep
others
from
sinne
.
7.
Men
may
be
kept
from
sinne
,
from
an
heroicknesse
of
Spirit
,
and
from
the
ingenuousnesse
of
a
mans
natural
temper
.
And
thus
Luther
before
conversion
,
whilst
he
was
a
Monk
in
the
Church
of
Rome
,
yet
he
professes
that
then
he
was
never
tainted
with
covetousnesse
;
he
was
of
so
ingenuous
a
spirit
,
that
such
a
sordid
sinne
did
not
cleave
to
him
.
And
so
Paul
,
he
tells
you
of
a
natural
gift
which
he
had
,
which
was
continency
.
Thus
it
is
reported
of
Plutarch
that
he
should
say
.
Malo
nullumsuisse
Plutarchum
,
&c.
Rom.
2.14
.
I
had
rather
you
should
say
there
is
no
such
man
in
the
world
,
then
to
say
that
Ps●tarch
is
either
vaine
,
unjust
,
or
unconstant
;
the
natural
temper
of
the
man
did
incline
him
to
equity
and
justice
.
Paul
speaking
of
the
Gentiles
sayes
,
that
though
they
had
not
the
Law
,
yet
they
did
by
nature
the
things
contained
in
the
Law
;
that
is
,
by
a
refined
nature
.
What
is
the
reason
that
some
men
are
passionate
,
and
others
not
?
the
reason
is
not
from
renuing
grace
;
but
it
is
,
because
there
is
in
some
a
more
ingenuousnesse
of
spirit
then
in
others
;
and
hereby
many
evils
as
to
the
act
of
them
are
restrained
,
though
men
be
destitute
of
renuing
grace
.
8.
Wicked
men
they
may
be
kept
from
doing
evil
,
for
feare
of
punishment
,
either
temporal
or
eternal
;
sometimes
fear
of
outward
judgements
:
and
thus
it
was
with
the
Egyptians
;
Formidine
poenae
potiùs
quàm
detest●tione
moli
.
Exod
12.33
.
they
cry
,
Let
the
Israelites
go
,
or
we
are
all
dead
men
;
depart
they
must
,
but
not
because
God
would
have
them
go
;
nor
yet
out
of
love
to
the
Isralites
,
but
out
of
love
to
themselves
;
we
are
all
dead
men
,
if
they
be
not
free
men
.
So
we
read
the
High
Priests
and
Pharisees
,
Mat.
26.5
.
they
would
not
kill
Christ
upon
a
feast-day
,
lest
there
should
be
an
uproar
among
the
people
;
it
was
not
love
to
Christ
,
but
love
to
themselves
.
So
many
Polititians
they
would
do
many
injurious
acts
,
were
it
not
that
they
feared
the
people
.
9.
The
fear
of
hell
,
and
Gods
wrath
,
that
may
lie
hard
on
the
soul
of
a
sinner
,
and
may
keep
him
from
doing
wickednesse
,
fear
of
everlasting
burnings
.
To
this
purpose
you
have
a
notable
passage
of
the
Prophet
Isaiah
,
The
sinners
in
Sion
,
saies
he
,
are
afraid
,
fearfulnesse
hath
surprized
the
hypocrites
;
Isa.
3.3.14
.
what
?
what
's
the
matter
?
This
is
the
reason
,
Who
among
us
can
dwell
with
devouring
fire
?
who
can
dwell
with
everlasting
barnings
?
The
feare
of
Gods
wrath
made
them
afraid
of
sinne
.
10.
Hope
of
temporal
and
eternal
reward
may
be
another
cause
why
men
may
forbear
sinne
.
Mark
.
10.17
.
And
this
was
the
conceit
of
that
young
man
:
What
shall
I
do
,
that
I
may
inherit
eternal
life
!
Christ
answers
him
,
Thou
knowest
the
Commandments
,
Do
not
kill
,
Do
not
commit
adultery
,
Do
not
steale
:
and
he
answers
,
All
these
have
I
kept
from
my
youth
;
he
had
more
regard
to
the
reward
then
to
the
rule
in
his
obedience
of
the
Commmandments
.
And
thus
Balaam
his
hope
in
a
happy
end
did
curb
him
that
he
did
not
commit
an
unrighteous
act
.
Upon
all
these
forementioned
occasions
wicked
men
may
refraine
from
sinne
;
such
who
are
wholly
without
any
truth
of
grace
.
Vse
.
The
Use
I
shall
make
of
this
point
shall
be
to
wicked
men
,
Pu●c●rum
est
in
secundis
t●rti●sque
consister●
,
&c.
Cicero
.
even
to
those
who
upon
any
of
the
forementioned
grounds
have
been
kept
from
sin
.
1.
Hereby
you
have
lesse
sinne
then
others
have
,
or
then
your selves
would
have
had
,
if
you
had
been
without
restraining
grace
;
though
restraining
grace
in
checking
sinne
do
not
make
you
good
;
yet
it
makes
you
lesse
evil
;
though
not
holy
and
spiritual
men
,
yet
good
moral
men
.
2.
Your
punishment
will
be
lesse
then
otherwise
it
would
have
been
,
in
that
God
hath
given
you
restraining
grace
to
keep
under
sinne
.
A
Heathen
shall
be
punished
lesse
,
that
hath
restraining
grace
,
then
a
Christian
which
wants
it
.
A
sober
Heathen
shall
be
punished
lesse
then
a
drunken
Christian
.
3.
Consider
,
that
in
keeping
under
sinne
,
you
will
not
so
fearfully
break
the
peace
of
your
consciences
;
open
and
grosse
sinnes
they
lay
the
conscience
open
,
and
fill
it
with
terrour
and
amazement
;
but
the
lesse
thou
actest
sinne
,
the
lesse
shall
thy
conscience
be
troubled
.
4.
Hereby
thou
doest
lesse
scandal
religion
,
then
otherwise
thou
wouldest
have
done
;
lesser
evils
they
give
a
scratch
to
the
face
of
religion
,
but
open
sinnes
they
give
religion
a
stab
at
the
heart
;
religion
receives
not
so
much
disreputation
by
close
hypocrites
as
by
open
prophanenesse
.
5.
Thou
mightest
do
more
hurt
by
thy
sinnes
example
if
God
should
leave
thee
,
then
now
thou
doest
.
Though
thou
art
a
bad
man
,
yet
if
God
restraine
sinne
in
thee
,
thou
doe●t
not
give
so
bad
an
example
as
otherwise
thou
wouldest
do
.
6.
Who
knows
but
that
these
smal
beginnings
of
restraining
grace
may
be
a
forerunner
of
renuing
grace
?
thou
which
art
restrained
from
evil
,
though
thou
art
at
present
wicked
,
who
knows
but
that
God
may
turne
restraining
grace
into
r●n●ing
grace
?
Vse
.
2
The
next
Use
shall
be
of
comfort
to
godly
men
;
and
truly
there
are
many
gracious
hearts
,
which
may
upon
what
I
have
said
,
raise
to
themselves
many
fears
and
doubts
;
some
such
feare
as
this
may
be
in
the
brests
of
many
,
and
they
may
say
,
Object
.
Sir
,
you
have
been
treating
of
the
power
of
Gods
Spirit
,
even
in
its
common
workings
by
restraining
grace
to
keep
under
sinne
in
wicked
men
;
and
some
may
say
that
they
fall
short
not
only
of
godly
,
but
even
of
wicked
men
;
for
a
wicked
man
can
refraine
those
sinnes
which
I
cannot
.
This
objection
may
come
from
the
heart
of
many
a
good
man
;
and
to
this
I
shall
lay
down
three
or
foure
words
by
way
of
answer
,
and
comfort
,
and
so
conclude
all
.
Answer
.
1.
Consider
,
that
to
perceive
the
unbridled
workings
of
sinne
in
your
natures
,
doth
not
argue
the
increase
of
sinne
;
but
your
increase
of
light
,
and
tendernesse
in
conscience
.
Paul
while
he
was
unconverted
,
thought
himself
alive
,
and
in
a
very
happy
condition
before
he
saw
the
spirituality
of
the
Law
;
Rom.
7.9
.
but
when
he
was
converted
,
When
the
Commandment
came
,
sin
revived
,
and
then
he
died
;
that
is
,
the
Law
coming
in
power
upon
his
conscience
he
then
saw
sin
alive
,
and
yet
then
he
was
in
a
converted
estate
and
in
a
happy
condition
.
As
light
breaking
into
a
roome
doth
discover
what
wants
and
disorders
are
there
,
which
were
unknown
,
and
unseen
in
the
dark
:
so
doth
light
breaking
into
the
understanding
,
discover
our
spiritual
wants
.
2.
Do
not
judge
your selves
to
be
in
a
bad
estate
,
by
the
want
of
particular
restraints
under
sinne
;
but
judge
your selves
by
the
powerful
manifestations
of
habitual
grace
in
your
more
ordinary
and
constant
course
and
practice
.
It
may
be
one
man
can
bridle
his
passion
,
but
thou
canst
not
;
yet
he
may
be
a
bad
man
,
and
thou
a
good
man
.
A
traveller
perhaps
may
sometimes
step
into
a
wheel-tract
,
but
his
ordinary
course
is
in
the
beaten
road
:
so
if
thou
fallest
into
sin
,
and
wantest
restraining
grace
,
this
may
be
thy
falling
into
a
wheele-tract
;
Prov.
16.17
.
thy
ordinary
way
is
the
beaten
path
.
It
being
the
high
way
of
the
upright
to
depart
from
evil
;
yet
now
&
then
thou
maist
lose
thy
way
.
You
are
not
to
judge
of
your selves
by
particular
acts
of
restraint
.
3.
Though
thou
art
overtaken
with
a
sin
when
other
men
are
not
,
who
are
worse
then
thy self
;
yet
consider
,
thou
hast
more
temptations
unto
sin
then
other
men
have
.
It
is
true
,
in
some
cases
a
godly
mans
sins
they
are
more
to
be
aggravated
then
a
wicked
mans
,
yet
in
other
cases
a
godly
mans
sin
is
not
so
to
be
aggravated
.
The
devil
is
more
solicitous
to
tempt
a
godsy
man
to
sin
,
then
he
is
a
wicked
man
.
Job
.
1.
Zeck.
3.1,2
.
When
the
sons
of
God
came
together
,
the
devil
came
also
in
the
midst
of
them
.
He
owes
them
a
spite
;
and
therefore
if
they
be
now
and
then
overtaken
,
they
should
not
judge
themselves
by
those
particular
acts
,
but
by
the
constant
course
of
their
lives
.
4.
Consider
,
though
thou
doest
yield
to
a
sinful
act
,
Rom.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
yet
if
sin
be
not
a
Tyrant
,
nor
a
Lord
over
thee
,
thou
hast
no
cause
to
fear
.
Thou
yieldest
to
sin
as
to
an
Vsurper
,
not
as
to
thy
Liege
Lord
;
though
thou
wantest
the
restraint
of
the
Spirit
in
some
particular
acts
to
keep
thee
from
evil
,
yet
if
thou
art
kept
by
God
from
the
reigning
power
of
sin
:
be
not
discouraged
,
thou
art
in
a
happy
condition
.
5.
Let
this
be
your
comfort
;
though
now
and
then
thou
canst
not
restraine
the
acts
of
sin
,
yet
ere
long
thou
shalt
be
a
compleat
conquerour
over
all
thy
sins
;
God
shall
tread
down
Satan
under
thy
feet
shortly
;
now
thou
fightest
with
the
devil
hand
to
hand
,
but
then
thou
shalt
trample
him
under
thy
feet
:
and
let
this
be
your
comfort
,
who
have
the
Spirit
lusting
against
the
Flesh
;
your
combate
is
but
short
,
your
victory
is
certaine
,
your
conquest
is
great
,
and
your
reward
,
and
Crown
everlasting
.
FINIS
.
An
ALPHABETICAL
TABLE
,
TO
the
foregoing
Treatise
of
the
conflict
between
the
Flesh
and
Spirit
.
A
-
SPirit
of
God
works
not
alike
in
all
.
Page
.
66
-
Attendance
on
Ordinances
.
p.
103
-
Affections
unruly
.
p.
179
-
Aptnesse
to
fall
into
any
sinne
.
p.
194
-
Spiritual
Abatements
.
p.
214
-
Christian
Religion
not
Austere
.
p.
218
-
Arminian
objections
answered
.
p.
249
B
-
Blame
of
sin
onely
due
to
us
.
p.
131
,
132
-
And
not
to
God
or
devil
.
p.
161
-
Business
of
the
world
hinders
holy
duties
.
p.
210
C
-
Conviction
for
sin
long
after
the
Commission
of
it
.
p.
40
-
We
must
not
go
out
of
our
Calling
.
p.
49
-
We
must
follow
our
particular
Calling
.
p.
52
-
Constancy
in
duty
.
p.
65
-
Customary
sinning
.
p.
117
-
Conflict
of
Flesh
and
Spirit
.
p.
124
-
Of
Corruption
of
our
natures
.
p.
141
-
Concupiscence
a
sinne
.
p.
160
-
Conflict
against
sinne
fourefold
.
p.
165
-
Conscience
Gods
spie
.
p.
182
-
Contrariety
of
Flesh
and
Spirit
.
p.
186
,
187
-
Why
God
suffers
this
Contrariety
of
our
Corrupt
natures
to
good
.
p.
198
-
No
Confidence
to
be
put
in
duties
.
p.
256
D
-
Despising
Ordinances
.
p.
10
-
Depending
on
Ordinances
.
ibid.
-
Deliberate
sinners
.
p.
33
,
34
-
Devil
may
move
a
man
to
that
which
is
good
.
p.
48
-
We
must
not
Depend
on
that
we
do
.
p
54
-
Spiritual
desertions
of
three
sorts
.
p.
59
-
Duties
spiritually
done
.
p.
63
,
64
-
Duties
diligently
done
.
p.
64
-
Satanical
delusions
.
p.
86
,
87
-
Difference
between
the
godly
sinning
,
and
the
wicked
.
p.
112
,
113
,
114.
-
Diabolical
motions
.
p.
156
-
Corruption
in
us
to
our
dying
day
.
p.
192
-
Sin
diverts
from
and
disturbs
in
duty
.
p.
207
-
Gods
decrees
abused
.
p.
216
-
Defilement
cleaves
to
duty
.
p.
233
-
Desire
to
do
is
doing
.
p.
258
E
-
Our
Flesh
a
malicious
enemy
.
p.
135
-
An
universal
enemy
.
p.
136
-
Other
properties
of
this
enmity
.
p.
137
,
138
-
We
can
never
do
good
enough
.
p.
220
-
False
ends
of
doing
duty
.
p.
244
,
245
-
Education
may
restraine
from
evil
.
p.
283
F
-
Fervency
and
Frequency
in
duty
.
p.
62
-
Fulfill
lusts
of
the
Flesh
what
.
p.
110
-
Flesh
,
the
meaning
of
it
.
p.
121
-
How
the
Flesh
opposeth
the
Spirit
.
p.
120
-
Slavish
Feare
.
p.
176
,
177
G
-
Spirit
of
God
our
Guide
.
p.
82
-
Why
we
must
follow
the
Spirits
Guidance
.
p.
83
,
84
-
We
have
more
sin
then
Grace
.
p.
191
H
-
Health
must
be
preserved
.
p.
51
,
52
-
Humiliation
for
corruptions
.
p.
144
-
Our
corruption
hinders
us
from
doing
good
.
p.
208
I
-
Jesus
Christ
a
faithful
High
Priest
.
p.
66
-
Inobservancy
of
the
Spirit
.
p.
92
,
93
-
Indulgence
of
sinne
.
p.
118
-
Inticements
to
sinne
.
p.
127
,
128
,
129
-
Inability
to
do
good
pretended
.
p.
217
-
Of
Interruptions
in
holy
duties
.
p.
231
,
232
K
-
How
godly
kept
from
doing
evil
.
p.
262
,
&c.
-
The
holy
Spirit
keepes
us
.
p.
265
-
We
are
not
able
to
keepe
our selves
.
p
,
277
-
Gods
keeping
of
us
implies
our
care
.
ibid.
L
-
Lusts
of
the
Flesh
.
p.
109
-
Of
seeing
Little
sinnes
.
p.
129
M
-
Moral
perswasions
what
.
p.
13
,
105
-
Sevcral
Motions
of
the
Spirit
to
good
.
p.
45
-
Evil
Motions
of
the
heart
.
p.
47
-
Misery
of
those
from
whom
Gods
Spirit
is
withdrawn
.
p.
71
-
How
we
may
know
the
Motions
of
the
Spirit
from
the
Motions
of
our
natural
conscience
.
p.
84
,
85
-
Common
and
saving
Motions
of
the
Spirit
.
p.
88
-
Our
natures
receptive
of
evil
Motions
.
p.
94
-
Mortification
.
p
,
150
-
Mourne
for
corruption
.
p.
251
N
-
Great
is
our
Need
of
Gods
Spirit
.
p.
70
-
Of
a
Natural
conscience
.
p.
175
,
176
-
Necessity
of
Ordinances
.
p.
208
O
-
A
childe
of
God
may
Often
commit
the
same
sin
.
p.
41
-
Avoid
Occasions
to
sinne
.
p.
149
-
Of
Opposition
of
sinne
by
the
godly
and
wicked
.
p.
169
,
&c.
-
Of
Original
sinne
.
p.
205
,
257
-
Of
necessity
of
Ordinances
.
p
209
-
Omission
of
good
damnable
.
p
228
P
-
Pouring
out
of
the
Spirit
in
latter
dayes
.
p.
14
-
Pretending
to
have
the
Spirit
.
p.
101
,
102
-
Potency
of
the
Flesh
.
p.
133
,
134
R
-
Repentance
a
work
of
the
Spirit
.
p.
31
-
Motions
of
the
Spirit
in
Reprobates
.
p.
89
-
Rejoycing
in
evil
.
p
113
-
Why
corrupt
nature
remaines
in
the
Regenerate
.
p.
266
,
967
-
A
Regenerate
man
doth
not
sin
as
he
did
before
.
p.
134
,
144
-
Of
Restraining
grace
.
p.
276
S
-
Sons
of
God
,
what
it
implies
.
p.
2
-
Spirit
of
God
withdrawing
.
p.
6
-
Spirit
of
God
works
mediately
.
p
16
,
17
-
Saints
may
fall
into
those
sins
which
are
contrary
to
their
graces
wherein
they
are
most
eminent
.
p.
37
38
-
Signes
of
the
Spirits
withdrawing
.
p
60
,
61
,
62
-
Sin
causeth
the
Spirit
to
withdraw
.
p
73
,
74
-
Sin
brings
no
good
fruit
.
p.
97
-
How
the
Spirit
is
in
us
.
p.
100
-
Suppresse
the
first
stirring
of
sin
.
p.
147
,
148
-
Sense
of
sinne
.
p.
202
,
203
,
204.
-
Succeslesnesse
in
duty
,
whence
.
p.
226
-
Sincerity
accepted
.
p.
259
T
-
Spirit
of
God
keeps
us
from
yielding
to
Temptations
.
p.
28.
-
Gods
Spirit
withdrawes
but
for
a
time
.
p.
77
V
-
Good
unseasonably
done
.
p.
50
W
-
Withdrawing
of
the
Spirit
.
p.
6
-
Wrong
six
fold
to
Gods
Spirit
.
p.
7
-
Withdrawing
of
Spirit
from
the
Word
.
p.
18
-
Symptomes
of
the
Spirits
withdrawing
from
the
Word
.
p.
23
,
24
-
Reasons
of
the
Spirits
withdrawing
.
p.
32.
-
Christians
are
weak
to
do
good
.
p.
69
-
Of
walking
in
the
Spirit
.
p.
80
-
Of
wearisomnesse
in
holy
duties
.
p.
238
-
We
must
watch
our
hearts
.
p.
254
-
Wicked
men
restrained
.
p.
271
,
272
,
&c.
-
Wicked
men
may
abstaine
from
sinne
,
and
yet
not
upon
gracious
grounds
.
p.
286
,
287
,
&c.
FINIS
.
THE
Christians
Directory
,
TENDING
To
guid
him
in
those
severall
conditions
which
Gods
providence
may
cast
him
into
.
Digested
in
severall
SERMONS
,
BY
The
late
faithful
Servant
of
Jesus
Christ
,
Mr.
CHRISTOPHER
LOVE
,
Minister
of
Laurence
Jury
.
LONDON
,
Printed
for
John
Rothwell
,
at
the
Fountain
and
Bear
in
Goldsmiths
Row
in
Cheapside
,
1653.
TO
THE
READER
.
Christian
Reader
,
THe
experience
which
the
World
hath
had
of
the
worth
of
the
works
of
this
Reverend
Author
,
renders
a
commendatory
Epistle
needless
to
any
thing
of
his
.
Our
business
therefore
at
present
,
is
only
to
put
this
peece
likewise
into
thy
hands
;
and
(
according
as
we
promised
at
the
first
)
to
assure
thee
that
it
is
genuine
,
having
been
faithfully
compared
with
,
and
corrected
by
Mr
Loves
own
notes
.
Yet
thus
much
we
shall
say
of
it
,
that
it
cannot
but
be
singularly
useful
unto
Christians
,
in
regard
that
it
contains
directions
how
to
carry
themselves
in
the
various
and
severall
conditions
they
shall
be
in
,
in
this
world
;
whether
their
condition
be
afflicted
or
joyons
;
whether
they
buy
or
sell
;
or
what
way
soever
they
make
use
of
the
world
,
here
is
excellent
advice
and
counsel
for
them
.
And
so
beseeching
the
Lord
to
accompany
it
with
his
blessing
,
and
make
it
profitable
to
the
souls
of
his
people
;
in
him
we
rest
,
Thy
faithful
Friends
,
-
Edm
:
Calamy
,
-
Simeon
Ash
,
-
Jer:
Whitaker
.
-
Will
:
Taylor
,
-
Allen
Geere
.
A
CHRISTIANS
DIRECTORY
.
1
Cor.
7.30,31
.
And
they
that
weep
as
though
they
wept
not
;
and
they
that
rejoyce
,
as
though
they
rejoyced
not
:
and
they
that
buy
,
as
though
they
possessed
not
:
and
they
that
use
this
world
,
as
not
abusing
of
it
;
for
the
fashion
of
this
world
passeth
away
.
I
Have
chosen
this
place
of
Scripture
,
intending
through
Gods
assistance
,
to
make
many
Sermons
upon
it
,
being
a
Text
that
affords
us
so
much
variety
of
matter
;
but
I
shall
not
stand
long
upon
any
one
particular
Doctrine
,
because
I
would
gladly
end
it
,
in
some
convenient
time
.
This
Text
may
well
be
called
A
Christians
Directory
,
to
guide
and
direct
him
,
in
his
ordinary
course
,
and
walking
through
all
the
various
mutations
,
vicissitudes
&
alterations
,
he
may
meet
withall
here
in
the
world
,
whatsoever
his
condition
be
,
here
is
matter
of
advice
and
Counsel
for
him
.
If
he
meets
with
crosses
,
troubles
and
afflictions
,
then
his
duty
is
to
weep
as
if
he
wept
not
;
if
he
meet
with
a
gale
of
prosperity
,
with
an
affluence
and
confluence
of
all
outward
happiness
,
then
his
duty
is
to
rejoyce
as
if
he
rejoyced
not
.
If
he
be
a
Tradesman
,
and
by
buying
and
selling
,
and
trading
in
the
world
,
he
gets
a
great
estate
:
then
his
duty
is
,
to
use
his
wealth
so
as
if
he
possessed
it
not
.
And
least
these
particular
cases
and
directions
should
not
reach
every
mans
particular
condition
:
therefore
the
Apostle
gives
this
generall
rule
to
all
that
have
any
thing
to
do
in
the
world
,
whether
in
one
kind
or
other
,
that
they
that
use
this
world
,
must
use
it
,
as
not
abusing
of
it
,
because
the
fashion
of
this
world
passeth
away
.
Here
you
see
what
work
I
have
cut
out
to
you
,
which
will
afford
abundance
of
matter
,
I
shall
only
at
present
,
make
a
short
entrance
into
the
first
direction
the
Apostle
here
gives
to
those
that
meet
with
crosses
and
afflictions
in
the
world
,
namely
,
that
they
that
weep
be
as
if
they
wept
not
.
There
is
some
disagreement
in
opinion
amongst
interpreters
,
touching
the
scope
of
these
words
.
Pareus
thinks
this
Text
hath
a
special
reference
to
mariage
,
though
it
be
intensive
also
to
all
sorts
and
conditions
of
people
in
the
world
,
yet
he
thinks
it
carries
a
nearer
relation
to
men
in
a
conjugall
condition
.
A
man
in
a
maried
estate
must
look
to
meet
with
cares
and
crosses
,
and
troubles
,
as
the
Apostle
intimates
in
the
next
verse
but
one
to
my
Text
,
Vers.
3.
and
therefore
he
gives
this
advice
;
you
that
are
in
a
maried
estate
,
and
do
meet
with
troubles
and
afflictions
in
the
same
,
why
,
you
must
weep
as
if
you
wept
not
,
you
must
mourn
regularly
and
moderately
;
suppose
you
meet
with
troubles
and
afflictions
,
as
a
froward
wife
;
or
if
you
have
a
good
wife
,
yet
no
Children
by
her
,
or
if
you
have
,
they
are
bad
Children
;
or
if
they
be
good
;
they
die
,
God
takes
them
away
from
you
;
or
if
they
live
,
they
take
pernitious
courses
,
and
are
a
grief
and
sorrow
,
and
vexation
to
you
:
why
in
all
these
or
the
like
conditions
,
you
should
so
moderate
your
sorrows
,
as
to
weep
as
if
you
wept
not
.
And
(
truly
beloved
)
the
scope
of
the
Chapter
caries
the
sence
this
way
;
and
from
hence
I
might
note
to
you
.
Doct.
1
1.
That
a
maried
life
exposeth
a
man
to
a
great
many
crosses
and
troubles
;
either
unsutableness
of
temper
and
constitution
between
man
and
wife
,
the
having
of
bad
Children
or
no
Children
;
or
Children
,
or
wife
die
:
these
and
many
more
afflictions
do
sometimes
happen
in
a
maried
estate
.
2.
From
hence
I
note
,
that
people
ought
to
take
heed
,
what
ever
troubles
they
meet
with
in
this
condition
,
that
they
be
not
cast
down
with
over
much
sorrow
and
grief
:
but
I
only
hint
these
things
by
the
way
.
And
though
I
believe
,
this
Text
caries
a
great
reference
to
people
in
a
conjugall
estate
,
yet
because
the
Scripture
is
large
,
and
speaks
in
generall
terms
,
that
he
that
weeps
,
should
be
as
if
he
wept
not
,
&c.
therefore
I
shall
rather
chuse
to
handle
it
in
this
sence
,
that
whatsoever
crosses
,
troubles
,
losses
,
or
afflictions
,
befalls
any
men
here
below
,
they
should
mourn
and
w●ep
as
if
they
wept
not
,
that
is
,
so
regulate
and
moderate
their
sorrows
,
that
they
should
not
be
inordinate
or
excessive
in
the
same
;
and
the
Doctrine
I
shall
observe
from
hence
is
this
.
Doct.
That
Christians
should
take
a
great
deal
of
heed
,
that
they
be
not
immoderate
or
excessive
in
worldly
sorrows
,
either
for
the
meeting
with
any
crosses
,
undergoing
any
troubles
,
or
the
losing
of
any
comforts
here
in
the
world
.
Whatsoever
afflictions
you
meet
with
,
or
whatsoever
comforts
you
part
with
,
you
should
take
care
your
sorrows
be
not
immoderate
and
inordinate
.
In
the
handling
of
this
,
it
may
be
I
may
come
near
the
bosoms
of
many
of
you
,
some
of
you
(
it
may
be
)
are
troubled
for
want
of
trading
,
that
you
are
not
able
to
buy
bread
to
put
in
your
mouths
:
others
troubled
for
losses
,
some
for
crosses
and
afflictions
,
some
for
outward
,
others
for
inward
troubles
:
why
,
in
all
these
conditions
,
you
must
weep
as
if
you
wept
not
,
you
must
have
a
care
of
immoderateness
,
and
excessiveness
in
all
your
sorrows
.
Before
I
shall
discuss
those
quaeries
I
intend
about
this
Doctrine
,
I
shall
first
lay
down
three
conclusions
concerning
it
.
Con.
1
That
this
Doctrine
doth
not
deny
a
naturall
sensibleness
of
any
crosses
or
afflictions
you
meet
with
.
(
Beloved
)
God
would
not
have
you
stupid
and
insensible
under
his
hand
:
this
Doctrine
of
weeping
as
if
you
wept
not
,
doth
allow
of
naturall
sensibleness
of
any
crosse
or
affliction
that
befalls
us
,
God
would
have
none
to
be
stoically
insensible
of
heart
.
Con.
2
2.
Take
this
Conclusion
,
that
the
people
of
God
are
more
able
to
bear
afflictions
and
crosses
,
at
one
time
,
then
they
are
at
another
.
It
was
the
case
of
David
,
at
one
time
when
Absalom
was
dead
,
he
cryed
out
with
great
impatiency
in
the
2
Sam.
18.33
.
Oh
Absalom
my
Son
,
my
Son
,
oh
Absalom
,
would
to
God
I
had
died
for
thee
my
Son
,
my
Son
.
And
yet
at
another
time
when
his
Child
was
dead
,
in
the
2
Sam.
12.20
.
He
riseth
up
and
anoints
his
face
,
and
eats
bread
,
and
takes
patiently
the
hand
of
God
upon
him
;
the
people
of
God
are
more
able
to
bear
afflictions
at
one
time
then
at
another
.
Con.
3
3.
Inordinate
and
immoderate
sorrow
for
any
affliction
doth
many
times
provoke
God
to
lay
on
greater
and
heavier
afflictions
upon
a
people
;
it
is
the
way
to
provoke
the
Lord
to
double
his
stroaks
upon
you
,
to
make
your
burdens
heavier
,
and
your
bondage
greater
.
God
deals
with
us
,
as
a
Father
deals
with
his
Child
;
if
the
Father
sees
that
the
Child
beares
his
corrections
kindly
,
he
will
give
him
the
lesse
;
but
if
he
be
stubborn
,
and
frets
and
takes
on
,
it
will
not
make
the
Father
lessen
his
stroaks
,
but
to
give
him
more
and
more
:
so
if
we
do
patiently
bear
the
indignation
of
the
Lord
in
these
afflictions
he
layes
upon
us
,
it
is
the
way
to
have
them
alleviated
;
but
if
we
repine
and
murmure
against
God
,
and
are
immoderate
in
our
sorrows
,
this
is
the
way
to
have
them
increased
.
Queries
.
I
come
now
to
the
Queries
which
I
promised
to
handle
,
and
they
are
these
three
.
-
1.
When
peoples
sorrows
are
immoderate
and
excessive
for
worldly
afflictions
.
-
2.
Why
a
Christian
should
take
heed
,
that
his
sorrows
be
not
so
.
-
3.
I
shall
give
you
some
considerations
to
allay
excessiveness
,
and
immoderateness
in
sorrowing
what
ever
befalls
you
here
in
this
world
.
For
the
first
.
Quest.
1
First
,
When
may
a
Christians
sorrow
,
(
either
for
the
meeting
with
any
crosses
or
afflictions
,
Signes
of
immoderate
sorrowing
for
worldly
afflictions
or
the
losing
of
any
comforts
here
in
this
world
,
)
be
said
to
be
immoderate
?
Answ.
I
shall
lay
it
down
to
you
in
these
five
particulars
.
1.
Then
is
your
sorrow
inordinate
and
excessive
,
when
it
laies
you
under
great
indisposition
of
heart
,
to
the
performance
of
religious
duties
;
when
it
makes
you
unfit
and
indisposed
to
holy
duties
;
and
especially
these
two
,
hearing
the
word
and
private
prayer
.
First
,
When
it
indisposeth
you
for
hearing
the
word
of
God
,
as
in
Exod.
6.9
.
Moses
spake
unto
the
Children
of
Israel
,
but
they
hearkened
not
unto
him
,
for
anguish
of
spirit
,
and
for
cruel
bondage
.
The
people
were
so
grieved
and
over-pressed
with
sorrow
,
that
what
Moses
spake
to
them
from
the
Lord
,
they
did
not
regard
it
,
because
of
their
afflictions
and
great
bondage
:
Now
if
ever
any
sorrow
or
crosse
went
so
near
thy
heart
,
as
to
disturb
thee
,
and
indispose
thee
to
the
hearing
of
Gods
word
,
that
hath
been
an
immoderate
sorrow
.
And
therefore
it
is
a
great
sin
,
and
greatly
to
be
reproved
in
those
that
when
any
of
their
nearest
relations
are
dead
,
they
are
so
dejected
with
sorrow
,
as
not
to
come
to
Church
,
in
3.
or
4.
Sabbath-dayes
afterward
,
which
is
very
usuall
with
a
great
many
.
In
Levit.
the
21.1,2,3,4
.
The
Lord
commanded
there
,
that
there
should
none
be
defiled
for
the
dead
amongst
his
people
.
There
was
a
custom
amongst
the
Heathen
,
when
any
of
their
friends
were
dead
,
in
token
of
lamentation
and
sorrow
,
they
would
make
their
heads
bald
,
and
shave
the
corners
of
their
beards
,
cut
their
flesh
,
and
the
like
;
but
God
prohibits
his
people
,
the
doing
of
these
things
,
as
shaving
their
heads
,
cutting
the
corners
of
their
beards
,
and
the
like
.
When
the
duties
of
Religion
,
as
hearing
the
word
,
is
interrupted
by
your
sorrows
for
any
worldly
cross
,
then
look
upon
it
,
as
an
irregular
sorrow
.
Secondly
,
When
your
sorrow
indisposeth
and
keeps
you
from
private
prayer
,
then
it
is
inordinate
:
as
in
Psal.
77.3,4
.
my
spirit
(
saith
Asaph
)
is
over-whelmed
within
me
,
and
I
am
so
troubled
that
I
cannot
speak
.
When
troubles
do
so
stop
mens
mouths
that
they
cannot
pray
,
or
make
known
their
wants
to
God
,
then
it
is
an
inordinate
sorrow
:
and
you
women
especially
,
that
are
naturally
more
tender
,
and
apt
to
grieve
then
men
,
do
you
look
to
it
,
if
your
sorrows
have
been
never
so
small
,
yet
if
they
have
interrupted
and
kept
you
from
hearing
the
word
of
God
,
and
from
private
duties
,
they
have
been
excessive
and
immoderate
.
So
Mal.
2.13.14
.
We
read
of
women
that
covered
the
Altar
of
the
Lord
with
tears
,
with
weeping
and
with
crying
out
,
&c.
't
is
not
meant
of
godly
,
but
of
worldly
sorrow
,
women
so
grieved
for
the
churlishness
and
unkindness
of
their
Husbands
to
them
,
that
they
covered
the
Altar
with
teares
,
&c.
Now
God
regarded
not
such
services
,
because
when
sorrow
is
excessive
for
affliction
,
there
is
then
little
or
no
sorrow
for
sin
.
2.
Your
sorrows
are
then
inordinate
,
when
they
swallow
up
your
comforts
in
the
present
mercies
of
God
which
you
do
injoy
.
Thus
it
was
with
Ahabs
sorrow
in
the
1.
Kings
21.4
.
you
read
there
that
Ahab
was
grieved
and
sore
displeased
,
because
he
could
not
have
Naboths
Vineyard
;
and
the
Text
saith
,
he
went
home
,
and
laid
him
down
upon
his
bed
,
turned
away
his
face
,
and
would
eat
no
bread
;
though
Ahab
was
a
King
,
had
a
goodly
Palace
,
and
had
Vineyards
enough
of
his
own
,
yet
because
he
could
not
enjoy
Naboths
,
he
could
take
no
pleasure
nor
comfort
in
those
he
had
.
Thus
good
old
Jacob
did
so
excessively
mourn
for
Joseph
,
who
in
his
thoughts
was
dead
,
that
though
all
his
Sonnes
and
Daughters
came
to
comfort
him
,
yet
he
refused
to
be
comforted
;
but
said
,
he
would
go
mourning
to
his
grave
.
The
losse
of
one
Child
did
swallow
up
the
comfort
of
all
the
other
eleven
Sonnes
.
Gen.
37.35
.
If
the
sense
of
the
present
sorrows
and
afflictions
you
lie
under
,
be
so
great
,
that
they
swallow
up
all
the
mercies
,
and
present
comforts
you
injoy
,
then
are
your
sorrows
inordinate
.
Some
people
are
so
over-whelmed
with
a
few
light
afflictions
,
that
they
forget
the
many
great
mercies
they
injoy
:
many
men
that
are
worth
ten
thousand
pound
,
if
they
should
lose
but
one
thousand
pound
,
it
would
so
trouble
them
,
that
they
would
take
no
comfort
in
all
the
rest
.
3.
When
your
sorrows
for
worldly
losses
or
crosses
,
put
you
upon
sinfull
shifts
and
wicked
courses
,
to
make
up
and
repair
your
losse
again
,
then
look
upon
it
as
an
immoderate
sorrow
.
1
Sam.
28.6,7,8
.
Thus
Saul
when
he
was
in
great
trouble
and
perplexity
of
mind
,
and
could
not
tell
what
to
do
,
then
he
went
to
the
witch
at
Endor
for
help
,
which
did
declare
his
sorrow
to
be
immoderate
.
Look
to
it
,
you
that
have
met
with
great
losses
in
the
world
,
and
undergone
great
afflictions
and
crosses
,
if
these
have
made
you
run
to
sinfull
courses
,
to
repair
your
losses
,
or
lighten
your
afflictions
,
then
your
sorrow
hath
been
excessive
:
as
it
may
be
you
are
in
debt
,
and
not
able
to
maintain
your self
and
Family
by
your
Trade
:
and
therefore
you
will
betake
your self
to
sinfull
shifts
and
deceits
,
as
false
weights
,
false
lights
,
false
measures
,
or
the
like
,
to
repair
your
losses
;
if
it
be
so
,
your
sorrows
are
immoderate
.
4.
Then
your
sorrows
are
immoderate
,
when
you
do
so
grieve
for
your
own
trouble
and
afflictions
,
as
to
carry
no
compassion
in
your
breast
towards
the
afflictions
of
others
,
when
thy
Family
losses
do
so
afflict
thee
,
that
all
the
publick
losses
of
Church
and
State
do
not
at
all
affect
thee
,
when
thy
own
private
and
personall
afflictions
do
so
trouble
thee
,
that
come
what
will
to
the
Church
or
Kingdom
wherein
thou
livest
,
thou
carest
not
:
when
thou
canst
shed
a
flood
of
tears
for
thine
own
misery
,
but
not
a
drop
for
the
misery
of
the
Church
of
God
,
then
are
thy
sorrows
inordinate
and
irregular
.
5.
When
you
are
so
sensible
of
your
own
afflictions
,
as
to
think
no
bodies
afflictions
are
so
great
as
yours
,
then
are
your
sorrows
irregular
.
When
you
are
like
these
in
Lament.
1.12
.
that
say
,
come
and
see
if
there
be
any
sorrow
,
any
affliction
like
unto
mine
wherewith
the
Lord
hath
afflicted
me
.
When
you
shall
say
,
never
did
any
man
lose
such
an
Estate
as
I
have
done
,
or
such
a
loving
Husband
,
or
Wife
,
or
Children
as
I
have
done
;
never
did
any
undergoe
such
troubles
and
crosses
as
I
have
done
,
then
are
your
sorrows
immoderate
.
But
I
shall
shew
you
hereafter
,
that
there
are
others
that
have
lost
more
,
and
suffered
more
,
and
undergone
greater
afflictions
,
and
have
greater
cause
to
complain
then
you
;
but
thus
much
shall
serve
for
the
first
Query
.
Quest
2
I
come
now
to
the
2d
,
why
Christians
should
take
heed
of
this
distemper
,
of
being
immoderate
and
excessive
in
their
sorrows
for
any
affliction
.
Answ.
1.
Because
immoderate
sorrow
for
the
things
of
the
world
does
proceed
from
evill
causes
.
And
2dly
does
produce
evill
effects
.
First
,
It
proceeds
from
evill
causes
,
and
those
are
,
1.
From
an
immoderate
love
to
the
things
of
the
world
;
that
,
in
the
want
,
and
for
the
losse
whereof
,
you
do
too
much
grieve
,
it
is
a
sign
you
did
too
much
love
in
the
enjoyment
of
it
,
Gen.
37.35
.
When
Jacob
supposed
that
his
Joseph
was
slain
,
he
so
exceedingly
mourned
for
him
,
that
though
all
his
Sonnes
and
Daughters
rose
up
to
comfort
him
,
yet
he
refused
to
be
comforted
,
and
said
,
I
will
go
down
into
the
grave
unto
my
Sonne
mourning
.
And
why
did
Jacob
thus
mourn
for
him
,
but
because
he
loved
him
more
then
all
the
rest
,
it
was
his
immoderate
love
to
him
,
that
made
him
sorrow
so
immoderately
.
If
your
hearts
be
glued
to
the
things
of
the
world
,
you
cannot
part
with
them
,
but
with
a
great
deal
of
vexation
and
sorrow
.
If
thy
sorrow
be
excessive
for
the
loss
of
any
thing
,
thy
love
was
immoderate
towards
it
in
the
injoyment
of
it
.
John
11.35.36
.
when
Christ
came
to
Lazarus
,
and
he
being
dead
,
Christ
wept
:
then
said
the
Jews
,
behold
how
he
loved
him
,
his
weeping
for
him
did
manifest
the
greatness
of
his
love
to
him
:
not
that
his
love
was
excessive
,
I
do
not
say
so
:
yet
this
we
may
see
from
hence
,
that
grief
in
the
want
of
mercies
proceeds
from
love
in
the
enjoyment
of
them
.
2.
This
immoderate
sorrow
proceeds
from
a
murmuring
discontent
at
the
dealing
of
Gods
providence
towards
you
;
there
is
a
clashing
between
Gods
will
and
yours
,
as
if
God
did
not
so
well
know
how
to
deal
with
you
,
as
you
do
with
your selves
;
else
you
would
quietly
submit
to
his
will
.
3.
Another
evill
cause
from
whence
this
immoderate
sorrow
ariseth
is
ignorance
,
both
of
the
vanity
of
temporall
things
,
and
the
reality
of
spirituall
things
:
we
discover
thereby
,
that
we
think
temporall
things
to
have
more
worth
in
them
,
then
indeed
they
have
,
and
spirituall
things
lesse
.
But
2dly
,
As
it
proceeds
from
evill
causes
,
so
it
produceth
evill
effects
:
there
are
these
five
evill
effects
that
immoderate
sorrow
produceth
,
as
1.
It
prejudiceth
your
naturall
health
,
2
Cor.
7.10
.
godly
sorrow
worketh
repentance
never
to
be
repented
of
;
but
worldly
sorrow
causeth
death
.
And
Solomon
tells
us
,
a
sorrowfull
spirit
drieth
up
the
bones
,
Prov.
17.22
.
so
saies
David
in
Psal.
31.10
.
my
life
is
spent
with
grief
,
and
my
years
with
sighing
,
my
bones
are
consumed
.
2.
It
is
a
blemish
to
Religion
for
a
Christian
to
be
excessive
in
his
sorrows
,
for
the
joy
of
the
Lord
should
be
his
strength
.
A
godly
Christian
hath
alwayes
cause
of
joy
unspeakable
,
and
full
of
glory
:
therefore
it
is
a
blemish
to
Christianity
,
to
see
a
godly
man
overpressed
with
worldly
sorrow
;
it
is
an
aspersion
upon
Religion
,
for
a
godly
man
to
hang
down
his
head
,
for
the
losse
of
any
outward
things
,
as
if
he
had
no
greater
concernments
to
look
after
,
no
joy
,
nor
comfort
,
nor
happiness
to
look
after
but
here
in
this
life
.
3.
It
exceedingly
indisposeth
the
heart
to
holy
and
spirituall
duties
,
it
hinders
and
interrupts
you
in
hearing
the
word
,
and
prayer
,
Exod.
6.9
.
They
hearkened
not
unto
Moses
for
anguish
of
spirit
and
cruel
bondage
,
&c.
Psal.
77.4
.
I
am
so
troubled
that
I
cannot
speak
.
4.
Excessive
sorrow
,
imbitters
those
sweet
and
comfortable
mercies
you
do
injoy
,
a
thousand
mercies
are
buried
under
the
excessive
sorrow
for
one
affliction
:
as
in
Gen.
37.35
.
the
place
before
quoted
,
Jacob
did
so
extreamly
mourn
for
Joseph
his
youngest
Sonne
,
which
he
supposed
to
be
dead
,
that
though
he
had
eleven
Sonnes
,
and
many
Daughters
,
and
all
of
them
came
to
comfort
him
,
yet
he
could
take
no
comfort
in
any
of
them
;
but
resolved
that
his
gray
hairs
should
go
down
to
the
grave
in
mourning
for
him
:
this
one
excessive
sorrow
for
Joseph
,
did
imbitter
many
mercies
and
comforts
which
he
did
injoy
.
So
Esther
5.13
.
though
Haman
was
admitted
to
the
greatest
intimacy
&
familiarity
with
the
King
,
yet
all
this
availed
him
nothing
,
so
long
as
he
saw
Mordecai
sitting
at
the
Kings
Gate
:
in
this
regard
many
men
discover
a
temper
much
like
the
Hedg-hog
,
which
as
naturalists
tell
us
hath
this
property
,
it
will
gather
a
great
many
apples
,
or
such
like
fruit
,
upon
his
bristles
,
and
then
go
to
a
Hedge
and
eat
them
;
but
it
is
so
mournfull
a
Creature
,
that
if
it
chance
but
to
let
fall
one
of
his
apples
by
the
way
,
it
will
so
vex
and
trouble
him
,
that
he
will
throw
down
all
the
rest
.
So
many
men
,
if
they
meet
but
with
one
cross
or
affliction
,
it
will
make
them
throw
away
all
the
other
mercies
they
enjoy
,
and
take
no
comfort
in
any
of
them
.
5.
Excessive
sorrow
for
worldly
crosses
,
provokes
God
many
times
to
send
heavier
and
greater
afflictions
then
ever
yet
you
suffered
.
As
I
told
you
before
,
a
stubborn
Child
,
that
blubbers
and
cries
,
and
murmurs
under
the
Fathers
corrections
,
will
fare
the
worse
,
and
have
the
more
blowes
for
it
;
so
the
more
we
repine
and
immoderately
grieve
for
any
worldly
afflictions
,
the
more
crosses
and
troubles
we
are
like
to
have
.
And
thus
I
have
done
with
the
second
question
,
why
Christians
should
take
heed
of
immoderacie
and
excessiveness
in
worldly
sorrows
.
We
come
now
to
lay
down
some
considerations
whereby
to
allay
your
sorrows
;
but
I
must
leave
that
till
the
afternoon
,
I
shall
onely
for
the
present
,
make
a
short
application
of
what
hath
been
said
,
and
so
have
done
.
Vse
.
Vse
.
Is
it
so
,
that
Christians
should
not
be
excessive
in
worldly
sorrows
,
but
weep
as
if
they
wept
not
:
then
this
reproves
those
that
can
mourn
for
every
crosse
that
befalls
them
;
but
yet
cannot
shed
a
teare
for
any
sin
they
commit
.
Many
men
complain
of
small
inconsiderable
troubles
and
affliction
;
but
yet
never
complain
of
their
sins
and
corruptions
:
these
never
trouble
them
,
nor
come
near
their
hearts
,
they
can
mourn
for
that
which
can
but
at
most
prejudice
the
body
,
and
yet
never
grieve
for
that
which
can
prejudice
and
destroy
their
soules
.
2.
I
beseech
you
beloved
,
take
heed
of
being
lavish
of
your
teares
for
worldly
crosses
or
afflictions
,
it
is
pitty
to
wash
a
foul
Room
with
sweet
water
.
I
must
needs
tell
you
teares
are
too
pretious
to
sh●d
for
every
trifle
:
it
were
a
great
deal
better
you
would
keep
this
pretious
water
to
wash
away
your
sins
;
for
though
it
is
Christs
blood
alone
that
can
wash
away
the
guilt
of
sin
,
yet
your
teares
may
much
conduce
to
wash
away
the
filth
and
power
of
sin
.
When
you
mourn
for
worldly
crosses
,
then
weep
as
if
you
wept
not
;
but
when
you
mourn
for
sin
,
mourn
as
much
as
you
can
.
Be
like
yee
before
the
Sun
,
that
will
soon
melt
and
convert
into
water
:
you
that
are
the
Children
of
God
know
,
that
you
have
greater
things
,
and
of
higher
concernment
to
bestow
your
teares
upon
,
then
any
outward
troubles
;
you
have
daily
failings
,
and
many
sins
and
corruptions
unmortified
and
unsubdued
,
and
the
losse
of
the
light
of
Gods
countenance
to
mourn
for
,
your
sorrows
never
run
aright
,
but
when
they
run
in
this
Channel
,
when
your
tears
run
into
the
Mill-pond
,
to
grind
your
lusts
and
corruptions
,
to
consume
and
weaken
them
,
then
are
your
sorrows
right
and
regular
.
Lastly
,
Let
me
intreat
and
advise
you
not
to
mistake
in
reference
to
your
sorrows
,
to
think
you
do
mourn
and
grieve
for
sin
,
when
it
is
only
for
outward
afflictions
.
Many
men
when
their
Neighbours
aske
them
why
they
are
so
sad
and
mournfull
,
and
weep
so
much
,
will
be
ready
to
say
,
it
is
for
their
sins
and
failings
,
and
corruptions
that
are
too
strong
for
them
,
or
the
like
,
when
indeed
it
is
only
for
some
crosse
or
outward
trouble
they
have
met
with
:
therefore
do
not
mistake
that
sorrow
to
be
for
your
sins
,
which
is
onely
or
especially
for
some
outward
affliction
you
have
met
with
.
SERMON
.
2.
WEe
come
now
to
the
third
Question
,
which
I
shall
spend
this
whole
Aftemoon
upon
,
and
that
is
this
,
to
lay
down
to
you
12
considerations
,
whereby
to
allay
and
keep
under
immoderateness
and
excessive
sorrow
for
any
worldly
crosses
or
afflictions
,
and
how
to
keep
our selves
in
the
frame
and
temper
of
spirit
,
which
the
Apostle
here
enjoyns
us
,
namely
,
to
weep
as
if
we
wept
not
.
I
told
you
in
the
morning
,
God
would
not
have
us
stupid
and
insensible
of
his
hand
in
any
affliction
;
but
yet
as
we
should
not
be
stoicall
,
so
neither
must
we
be
excessive
in
our
sorrows
.
I
have
therefore
in
my
meditations
revolved
these
severall
considerations
,
Severall
Considerations
to
allay
immoderate
sorrow
.
Job
.
2.10
.
as
likely
to
be
most
prevalent
,
to
allay
excessiveness
and
immoderacy
of
sorrow
.
1.
Consider
,
that
you
have
had
more
mercies
in
your
life-time
to
chear
you
up
,
then
ever
you
have
had
crosses
to
discomfort
you
:
this
consideration
did
strongly
work
upon
Job
,
to
support
his
spirits
under
afflictions
,
saies
he
,
shall
we
receive
good
at
the
hands
of
God
,
and
shall
we
not
receive
evill
?
I
have
read
a
story
of
a
man
of
50
years
of
age
,
who
lived
48.
years
and
never
knew
what
sickness
was
;
but
all
the
two
last
years
of
his
life
,
he
was
very
sickly
,
and
very
impatient
under
it
;
but
at
last
he
reason'd
the
case
thus
with
himself
,
and
said
,
the
Lord
might
have
given
me
48
years
of
sickness
,
and
but
two
years
of
health
,
but
hath
done
the
contrary
;
I
will
therefore
rather
admire
the
mercy
of
God
,
in
giving
me
so
long
a
time
of
health
,
then
repine
and
murmur
at
him
for
giving
me
so
short
a
time
of
sickness
:
the
Lord
doth
ever
leave
with
us
more
mercies
then
he
takes
from
us
;
and
therefore
how
should
this
support
our
spirits
,
seeing
our
mercies
have
been
more
and
greater
then
ever
our
afflictions
have
been
:
what
though
the
Lord
doth
now
visit
me
with
sickness
,
yet
I
have
had
more
yeers
of
health
,
then
I
have
had
of
sickness
:
what
though
I
have
lost
friends
,
why
yet
let
me
consider
,
they
have
lived
a
great
while
with
me
:
what
though
this
or
that
comfort
is
taken
from
me
,
yet
I
have
a
great
many
more
left
still
.
The
Scripture
is
very
sensible
how
apt
we
are
to
grieve
overmuch
,
and
therefore
prescribes
this
Rule
to
allay
immoderate
sorrow
,
Eccles.
7.14
.
In
the
day
of
adversity
consider
;
why
?
what
must
we
consider
?
that
God
hath
set
the
one
over
against
the
other
,
(
that
is
)
though
you
are
in
afflictions
now
,
yet
he
hath
given
you
mercies
heretofore
,
and
it
may
be
he
will
give
you
prosperity
again
,
he
hath
ballanced
your
present
afflictions
with
former
mercies
,
and
if
you
set
the
mercies
you
have
injoyed
against
the
present
afflictions
you
suffer
,
you
will
find
the
tale
of
your
mercies
,
to
exceed
the
number
of
your
sufferings
.
2
Sam.
18.33
.
When
David
cryed
out
in
such
immoderate
sorrow
for
his
Son
,
Oh
Absalom
my
Son
,
my
Son
,
would
to
God
I
had
died
for
thee
my
Son
,
my
Son
:
if
he
had
then
likewise
said
,
oh
Solomon
my
Son
,
my
Son
;
and
seriously
considered
,
what
a
good
Son
he
had
living
:
this
would
have
been
a
great
means
to
have
quieted
his
spirit
.
The
consideration
of
those
many
mercies
we
have
enjoyed
,
will
be
an
excellent
means
to
bear
up
our
hearts
under
any
present
affliction
we
lie
under
.
Consid.
2
2.
If
you
would
keep
your selves
within
bounds
,
in
reference
to
your
sorrows
,
consider
that
God
doth
many
times
take
away
creature
comforts
,
and
contentments
from
his
people
,
to
make
way
for
greater
mercy
and
blessings
to
come
in
the
room
of
them
.
This
is
very
observable
in
the
case
of
David
,
God
took
away
a
Child
by
death
,
that
was
gotten
illegitimately
,
and
he
gave
him
a
Solomon
,
a
lawfully
begotten
and
better
Child
in
the
room
of
it
;
yea
this
consideration
did
bear
up
Davids
heart
,
Psal.
71.20,21
.
Thou
hast
shewed
me
great
and
sore
troubles
;
but
thou
shalt
bring
me
again
from
the
depth
of
the
Earth
,
and
shalt
increase
my
greatness
and
comfort
me
on
every
side
:
and
were
this
seriously
considered
,
it
would
be
a
means
to
bear
up
our
hearts
under
losses
and
troubles
:
what
though
this
or
that
comfort
be
taken
away
,
it
may
be
God
hath
some
gracious
end
in
it
,
to
make
way
for
the
bestowing
a
greater
mercy
in
the
room
of
it
.
Would
you
be
angry
with
that
man
that
should
pull
down
your
smoaky
Cottage
over
your
head
,
if
he
would
erect
a
stately
Pallace
for
you
in
the
room
of
it
;
every
mercy
that
God
takes
from
you
,
he
will
give
a
greater
for
it
:
as
the
Prophet
told
Amaziah
,
who
expended
his
Estate
on
the
Israelites
,
the
Lord
is
able
to
give
thee
much
more
then
this
:
Job
1.3
.
with
cap.
42.12
.
thus
God
dealt
with
Job
,
as
you
may
see
in
the
first
and
last
Chapters
of
that
Book
,
compared
together
,
the
Lord
took
away
from
Job
all
his
Estate
and
substance
;
but
gave
him
twice
as
much
as
he
took
away
from
him
:
there
was
taken
from
him
seven
thousand
sheep
,
and
God
gave
him
afterward
fourteen
thousand
for
them
,
he
lost
3000
Camells
,
he
had
afterwards
6●00
for
them
,
he
lost
five
hundred
yoak
of
Oxen
,
and
500.
she
Asses
,
afterwards
he
had
double
restored
for
them
.
And
this
case
of
Jobs
may
be
as
an
example
and
ground
of
encouragement
for
Christians
in
all
ages
,
to
wait
upon
God
,
in
an
humble
submission
to
all
his
dispensations
.
So
James
5.11
.
saies
the
Apostle
,
you
have
heard
of
the
patience
of
Job
,
and
what
end
the
Lord
made
with
him
,
that
the
Lord
is
very
pi●…ifull
,
and
of
tend●r
mercies
:
this
example
of
his
should
bear
up
your
hearts
in
the
time
of
affliction
:
the
Lord
takes
away
small
mercies
to
make
room
for
greater
.
'T
is
very
observable
how
this
consideration
wrought
with
Isaac
,
Sarah
his
Mother
was
lately
dead
,
and
to
make
up
his
losse
,
God
gave
him
Bebeckah
to
wife
,
and
't
is
said
,
Gen.
24
67.
She
became
his
wife
,
and
he
loved
her
,
and
Isaac
was
comforted
after
his
Mothers
death
.
Consid.
3
3.
Consider
,
that
excessive
sorrow
for
the
losse
of
one
comfort
,
doth
imbitter
all
the
rest
of
your
present
comforts
to
you
,
take
heed
therefore
of
casting
in
this
gall
of
bitterness
amongst
your
comforts
;
excessive
sorrow
is
like
a
worm
in
a
Nut
,
that
eats
out
all
the
sweetness
of
the
kernel
and
leaves
nothing
but
the
shell
:
so
will
excessive
sorrow
take
away
all
the
sweetness
of
your
present
comforts
;
thus
it
was
with
Haman
,
Esther
4.11,12,13
.
He
called
for
his
friends
and
Zeresh
his
Wife
,
and
told
them
the
glory
of
his
riches
,
and
the
multitude
of
his
Children
,
and
all
the
things
wherein
the
King
had
promoted
him
,
and
how
he
had
advanced
him
above
the
Princes
,
and
the
Servants
of
the
King
.
Now
you
cannot
but
think
this
man
was
a
gallant
man
.
Nay
Haman
said
moreover
,
Est●er
the
Queen
did
let
no
man
come
in
with
the
King
unto
the
banquet
,
that
she
had
prepared
,
but
my self
,
and
to
morrow
am
I
invi●ed
unto
her
also
with
the
King
,
yet
saies
he
,
all
this
availeth
me
nothing
,
so
long
as
I
see
Mordecai
the
Jew
sitting
at
the
Kings
Gate
,
and
will
not
reverence
,
and
make
obeysance
to
me
;
here
was
the
curse
of
God
upon
him
,
in
that
he
could
not
enjoy
any
mercy
he
had
with
comfort
,
because
Mordecai
did
not
reverence
him
;
so
we
see
in
the
instance
of
Jacob
formerly
mentioned
,
Gen.
37.35
.
Excessive
sorrow
for
one
affliction
looseth
the
comfort
of
all
our
mercies
.
Consid.
4
4.
To
allay
immoderate
sorrow
,
consider
that
thou
hast
within
thee
more
ground
of
exceeding
joy
,
then
any
thing
without
thee
can
be
a
cause
of
excessive
sorrow
;
as
Prov.
14.14
.
A
good
man
shall
be
satisfied
from
himself
,
a
godly
man
hath
matter
of
rejoycing
in
himself
,
whatever
befalls
him
in
the
world
.
We
read
,
Luke
13.21
.
when
the
Disciples
doted
upon
a
temporall
flourishing
Kingdom
,
Christ
told
them
,
the
Kingdom
of
God
was
within
them
,
if
we
have
Christs
grace
,
&c.
though
we
have
nothing
else
,
that
s
greater
cause
of
exceeding
joy
,
then
any
other
wants
can
be
ground
of
excessive
sorrow
;
what
though
they
have
nothing
here
below
,
yet
God
is
their
portion
,
and
they
have
an
inheritance
with
the
Saints
in
light
reserved
for
them
.
What
though
they
have
not
a
peny
of
money
in
their
purses
,
yet
have
they
true
treasure
which
moth
cannot
corrupt
,
nor
thief
break
thorow
and
steal
?
What
though
they
have
no
bread
in
their
Cubbords
at
home
,
when
every
day
they
feed
upon
the
bread
of
life
,
the
pretious
body
and
blood
of
Christ
?
What
though
you
are
reproached
and
defamed
in
your
good
name
,
when
notwithstanding
your
name
is
written
in
the
Book
of
Life
?
You
have
every
way
more
cause
of
joy
within
you
,
then
you
have
cause
of
sorrow
without
you
,
Gen.
33.11
.
I
have
enough
,
said
Esau
,
I
have
enough
said
Jacob
too
;
but
the
word
signifies
,
I
have
all
:
yet
Jacob
was
poorer
then
Esau
:
ille
habet
omia
qui
habet
habentem
omnia
.
Consid.
5
5.
Consider
,
that
that
comfort
which
thou
doest
so
excessively
mourn
for
the
want
of
,
it
may
be
would
prove
a
greater
crosse
and
trouble
,
should
God
have
continued
it
still
to
thee
.
There
is
a
remarkable
instance
for
this
in
Gen.
30.5
.
you
read
there
of
Rachel
,
an
impatient
woman
overcome
with
passion
and
sorrow
for
want
of
Children
,
she
cryed
to
her
Husband
,
give
me
Children
or
else
I
die
;
well
this
woman
had
her
desire
granted
,
and
she
that
before
cryed
,
give
me
Children
or
else
I
die
;
when
she
had
Children
she
dies
in
Child-birth
,
Gen.
35.16,17,18
.
As
they
journeyed
from
Bethel
,
Rachel
travailed
,
and
she
had
hard
labour
,
and
the
Mid-wise
said
unto
her
,
fear
not
,
thou
shalt
have
this
Son
also
:
And
it
came
to
passe
,
as
her
soul
was
in
departing
(
for
she
died
)
that
she
called
his
name
Ben-oni
,
2
Sam.
12.16
.
she
died
after
her
Son
was
born
.
God
can
make
those
comforts
that
we
desire
,
to
be
crosses
to
us
.
So
to
David
,
had
God
given
him
the
life
of
his
Child
,
it
would
have
been
a
living
monument
of
his
shame
,
that
all
that
knew
the
Child
would
have
said
,
yonder
goes
Davids
Bastard
.
I
have
heard
a
godly
Minister
relate
a
story
,
that
once
he
went
to
visit
a
Neighbour
of
his
,
(
whose
Child
lay
a
dying
)
to
comfort
her
,
she
was
very
much
grieved
and
dejected
with
sorrow
,
and
would
by
no
means
be
comforted
:
the
Minister
said
unto
her
,
woman
,
why
do
you
grieve
so
much
?
if
your
Child
should
live
,
it
may
be
God
might
make
it
a
scourge
and
vexation
to
you
,
by
taking
wicked
and
sinfull
courses
;
she
answered
,
she
did
not
care
if
her
Child
did
recover
,
though
he
were
hanged
afterward
:
this
her
Son
did
recover
,
and
was
afterward
executed
for
some
villany
that
he
had
committed
:
why
now
it
had
been
a
greater
mercy
,
and
a
thousand
times
better
for
her
,
to
have
seen
him
buried
before
,
then
that
he
should
have
come
to
such
an
unhappy
end
.
I
only
mention
this
,
to
shew
you
,
that
God
can
turn
those
comforts
which
we
so
much
prize
and
dote
upon
,
into
crosses
to
us
;
and
therefore
this
should
allay
excessiveness
of
sorrow
for
the
losse
of
any
worldly
comfort
.
Consid.
6
6.
Consider
,
that
all
those
crosses
in
the
world
,
for
which
you
grieve
,
though
they
be
never
so
great
,
yet
they
are
very
short
;
and
this
is
the
Argument
the
Apostle
useth
here
in
the
Text
,
Omni●
brevia
tolerabilia●sse
de
bent
,
etiamsi
magna
sint
.
Cicero
.
(
saies
he
,
)
Brethren
,
the
time
is
short
,
it
remaineth
therefore
,
that
they
that
weep
,
be
as
if
they
wept
not
,
though
your
afflictions
be
heavy
,
yet
they
shall
not
continue
long
:
therefore
be
patient
under
them
;
though
they
be
never
so
great
,
yet
because
they
are
short
they
are
tolerable
;
and
this
the
Apostle
presseth
in
2
Cor.
4.17
.
Our
light
affliction
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternall
waight
of
glory
.
And
so
saies
God
,
Esa.
54.7
.
for
a
moment
have
I
forsaken
thee
;
but
in
everlasting
loving
kindness
will
I
have
mercy
on
thee
.
Our
afflictions
are
alwayes
computed
by
dayes
and
howers
;
but
our
mercies
by
years
,
to
shew
that
the
time
is
but
short
,
wherein
we
do
endure
afflictions
here
below
:
they
are
soone
over
,
and
like
Clouds
the
Sun
will
quickly
break
through
them
.
When
Athanasius
was
banisht
,
he
said
it
was
but
a
little
Cloud
,
it
would
be
over
presently
.
A
Martyr
said
unto
his
fellow
,
shut
but
your
eyes
,
and
the
next
time
they
are
opened
,
't
will
be
in
another
world
.
Consid.
7
7.
Consider
,
that
by
immoderate
sorrow
,
you
do
not
go
the
way
to
remove
or
lessen
your
afflictions
,
but
rather
provoke
God
to
continue
and
increase
them
.
This
I
hinted
to
you
in
the
morning
.
As
a
stubborn
Child
that
fumes
,
and
frets
,
and
stamps
and
starres
,
and
blubbers
,
or
the
like
:
this
cariage
is
not
the
way
to
make
the
Father
forbear
correcting
him
;
but
rather
to
give
him
the
more
blowes
;
so
the
more
excessive
we
are
in
our
sorrows
,
the
heavier
afflictions
God
many
times
layes
upon
us
.
What
Christ
said
of
taking
cares
,
Which
of
you
by
taking
thought
can
add
one
cubit
to
his
Stature
?
may
be
said
in
this
case
,
which
of
you
by
excessive
sorrow
can
any
whit
lessen
your
affliction
?
the
way
to
remove
our
afflictions
,
is
to
accept
of
the
punishment
of
our
sins
.
A
Child
that
submits
and
beggs
pardon
for
his
offence
,
and
promiseth
amendment
,
saves
many
a
blow
by
it
.
Consid.
8
8.
Consider
,
that
any
outward
comfort
here
in
this
world
,
the
losse
of
which
thou
dost
so
exceedingly
mourn
for
,
it
is
no
better
then
what
any
wicked
man
may
have
,
and
your selves
may
well
be
without
.
Is
it
for
want
of
wealth
,
honour
,
Children
,
&
c
?
Loe
wicked
men
may
have
all
these
,
and
therefore
why
shouldest
thou
be
so
much
troubled
for
the
losse
of
that
which
any
Reprobate
may
enjoy
.
Indeed
were
it
for
the
losse
of
Christ
,
of
Heaven
and
everlasting
happiness
,
we
could
never
sufficiently
mourn
for
the
losse
of
these
;
but
in
the
loseing
of
these
outward
mercies
,
we
lose
no
more
,
then
a
damned
wretch
may
enjoy
,
the
things
that
we
mourn
for
,
are
not
of
that
worth
and
value
,
that
we
estimate
them
.
I
have
read
a
story
of
two
godly
men
that
met
,
named
Anthony
and
Didymus
.
Now
Didymus
was
blind
,
yet
of
excellent
parts
.
Anthony
askt
him
,
if
he
were
not
troubled
at
it
?
yes
said
Didymus
;
but
said
Anthony
,
will
you
be
troubled
for
want
of
what
flies
and
Dogs
may
have
,
and
not
rather
rejoyce
that
you
have
what
Angels
have
?
Consid
9
9.
To
allay
thy
immoderate
sorrow
,
consider
,
that
whatsoever
losse
or
affliction
God
doth
inflict
upon
you
here
in
this
life
,
he
doth
really
intend
your
advantage
and
gain
by
that
losse
;
and
therefore
why
should
any
misfortune
trouble
you
?
seeing
God
intends
your
good
by
them
all
,
so
that
you
shall
in
conclusion
be
forc't
to
say
,
Psal.
119.
it
is
good
for
me
that
I
was
afflicted
,
and
in
very
faithfulness
he
hath
afflicted
me
.
'T
is
the
observation
of
Salmeron
on
John
3.
Suppose
a
man
should
throw
a
rich
Pearl
or
Diamond
at
you
,
and
hit
you
upon
the
hand
,
so
you
might
have
the
Diamond
for
it
,
would
you
count
that
an
injury
?
why
so
God
deals
with
us
,
he
turns
our
losses
into
gain
,
and
all
our
crosses
into
comforts
.
Suppose
a
man
that
is
very
much
in
debt
,
and
hath
great
need
of
money
,
even
to
buy
bread
to
put
in
his
mouth
,
should
go
to
a
friend
of
his
and
make
known
his
condition
,
and
beg
some
relief
from
him
:
if
this
friend
of
his
should
go
to
his
Chest
,
and
take
out
a
great
bag
of
money
or
gold
,
and
throw
it
at
him
,
bidding
him
take
it
,
though
he
should
hurt
him
with
the
blow
,
do
you
think
he
would
take
it
unkindly
?
no
certainly
:
why
so
every
affliction
that
God
laies
upon
us
,
shall
work
for
our
good
:
we
may
say
as
Joseph
did
to
his
Brethren
,
though
you
intend
all
this
for
my
hurt
,
yet
God
intended
&
turned
it
to
my
good
.
So
when
any
body
do
wrong
or
injure
us
,
we
may
say
to
them
,
though
you
intend
this
to
my
hurt
,
yet
God
will
work
benefit
and
advantage
to
me
by
it
.
The
Lord
never
intends
us
any
harm
,
but
good
,
by
all
the
afflictions
he
laies
upon
us
.
All
afflictions
like
Jonathans
rod
have
hony
on
the
top
,
and
therefore
let
us
bear
them
patiently
.
You
would
be
very
angry
if
an
enemy
should
draw
blood
from
you
;
but
if
a
Doctor
does
take
away
a
great
deal
more
from
you
in
reference
to
your
health
,
and
for
your
good
,
you
will
not
take
that
amisse
.
Be
perswaded
therefore
to
patience
under
all
worldly
crosses
and
troubles
,
because
God
intends
your
good
by
them
,
and
to
promote
your
spirituall
advantage
,
that
as
your
afflictions
do
abound
,
so
your
consolations
in
Christ
may
abound
much
more
.
Consid.
10
10.
Consider
,
that
your
betters
have
been
in
as
bad
or
a
worse
condition
then
ever
you
have
been
,
and
therefore
let
this
allay
your
sorrows
.
It
is
true
indeed
,
were
we
in
so
bad
a
condition
,
that
never
any
were
in
the
like
,
we
might
have
some
excuse
for
our
immoderate
sorrow
;
but
there
are
none
of
us
that
are
afflicted
alone
,
those
that
are
a
great
deal
better
then
we
,
have
had
as
great
crosses
and
afflictions
as
ever
we
have
had
,
1
Pet.
5.9
.
there
the
Apostle
exhorteth
them
to
resist
the
Devill
with
stedfastness
,
as
knowing
that
the
same
afflictions
are
accomplished
in
their
brethren
that
are
in
the
world
:
there
are
none
now
in
so
miserable
a
condition
;
but
there
are
others
that
have
been
,
or
are
,
or
shall
be
in
as
sad
a
condition
as
they
:
there
hath
no
temptation
befallen
you
,
but
such
as
is
common
to
man
,
for
God
is
faithfull
,
who
will
not
suffer
you
to
be
tempted
above
what
you
are
able
.
1
Cor.
10.13
.
Hast
thou
lost
a
great
Estate
?
why
Job
lost
more
then
ever
thou
didst
;
he
lost
seven
thousand
Sheep
,
three
thousand
Camels
,
five
hundred
yoke
of
Oxen
,
five
hundred
shee
Asses
,
he
lost
all
that
he
had
,
not
so
much
as
any
outward
comfort
left
him
;
and
therefore
seeing
the
same
affliction
hath
befallen
others
,
why
should
not
you
be
contented
?
But
it
may
be
you
will
say
I
have
lost
my
Children
.
Why
Job
lost
more
Children
then
ever
thou
didst
,
he
lost
ten
Children
in
one
day
,
taken
away
by
an
untimely
death
;
but
it
may
be
though
you
have
lost
as
many
Children
,
yet
they
went
to
their
graves
in
peace
,
and
therefore
that
may
comfort
your
heart
;
others
have
been
in
a
worse
condition
then
you
are
in
,
and
yet
have
undergone
it
patiently
.
Notwithstanding
all
the
afflictions
that
lay
upon
Job
,
he
sinned
not
,
he
did
not
open
his
mouth
against
God
.
And
so
our
Lord
Jesus
Christ
,
he
was
a
man
of
sorrows
;
saith
he
,
the
Foxes
have
holes
,
and
the
Birds
of
the
Air
have
nests
;
but
the
Son
of
Man
hath
not
where
to
lay
his
head
.
Jesus
Christ
though
Heire
of
all
things
,
was
yet
as
poor
as
ever
thou
hast
been
;
and
therefore
let
these
considerations
stay
your
hearts
in
what
ever
afflictions
may
befall
you
here
in
this
world
;
for
the
Lord
knowes
what
a
Cloud
of
blood
is
yet
hanging
over
our
heads
.
Consid.
11
11.
To
keep
down
excessive
sorrow
for
the
losse
of
any
Creature
comfort
,
consider
,
that
your
sorrow
is
never
fightly
placed
till
it
hath
sin
for
its
object
,
your
sorrow
is
misplaced
,
and
runs
in
a
wrong
Channel
,
till
it
centers
here
.
If
you
sorrow
for
the
things
of
the
world
,
you
let
it
run
in
a
wrong
Channel
,
and
keep
it
from
running
there
where
it
should
run
:
't
is
pitty
to
use
sweet
water
to
wash
a
foul
room
,
sin
ought
to
be
the
chief
object
of
sorrow
,
and
our
teares
are
diverted
out
of
their
proper
Channel
,
when
we
do
not
sorrow
for
sin
either
mediately
or
immediately
.
God
hath
promised
to
bottle
all
those
teares
we
shed
for
sin
,
but
no
other
;
those
that
we
shed
for
the
things
of
the
world
,
they
are
but.
tears
cast
away
,
they
run
over
,
and
not
into
Gods
Bottles
And
indeed
my
Brethren
,
there
are
no
afflictions
here
that
do
deserve
our
sorrows
or
tears
.
Would
you
not
count
him
a
mad
man
that
should
go
and
throw
Pearls
or
Diamond
at
a
Pear-tree
,
and
so
lose
them
:
so
it
is
pitty
to
throw
away
tears
upon
the
things
of
this
world
,
to
wast
such
pretious
commodities
upon
every
slight
occasion
.
Consid.
12
12.
Consider
that
excessive
sorrow
for
the
world
,
will
hinder
and
interrupt
your
mourning
for
sin
:
as
when
a
vein
is
opened
in
the
arm
,
and
the
blood
runs
out
there
,
it
hinders
and
diverts
it
from
running
in
its
usuall
Channel
;
so
when
you
are
in
a
vein
of
sorrow
and
discontent
for
worldly
losses
or
crosses
:
this
diverts
and
hinders
the
naturall
course
of
your
teares
,
so
that
you
cannot
mourn
for
sin
.
And
thus
I
have
done
with
these
twelve
Considerations
,
and
also
with
these
three
Queries
.
I
have
shewed
you
when
sorrow
is
inordinate
,
and
I
have
given
you
some
reasons
why
Christians
should
not
mourn
immoderately
for
the
things
of
this
world
;
and
now
I
have
laid
you
down
twelve
confideraions
to
keep
you
from
excessive
mourning
for
the
losse
of
any
outward
comfort
.
SERM.
3.
Quest.
4
Rule
3.
How
to
moderate
our
sorrows
for
the
loss
of
worldly
comforts
.
I
Have
now
one
Query
more
,
and
that
is
in
the
fourth
place
,
to
shew
you
what
Rules
or
helps
you
are
to
use
,
so
as
to
keep
your
sorrows
for
worldly
crosses
within
bounds
,
to
weep
as
if
you
wept
not
.
I
shall
here
likewise
give
you
11.
or
12.
directions
for
the
performance
of
this
duty
.
1.
If
you
would
keep
your
sorrow
within
bounds
,
use
this
help
,
look
upon
those
things
,
for
the
want
of
which
you
do
so
excessively
grieve
,
as
meer
nothings
.
You
will
say
it
is
a
childish
thing
for
a
man
to
cry
for
nothing
;
why
many
such
childish
pranks
do
we
play
very
often
,
we
do
grieve
and
mourn
,
and
weep
for
meer
nothings
,
which
if
we
did
seriously
consider
,
when
we
do
mourn
for
the
losse
of
this
or
that
comfort
,
it
would
allay
our
sorrows
,
seeing
they
are
meer
nothing
:
Oh
but
you
'l
say
,
my
Trade
failes
,
so
much
of
my
Estate
is
lost
,
and
do
you
call
this
nothing
?
yes
I
do
,
for
so
the
Scripture
calls
them
,
Prov.
23.5
.
saies
Solomon
,
wilt
thou
set
thy
heart
upon
that
which
is
nothing
?
for
riches
take
unto
them
wings
and
fly
away
:
and
if
so
,
why
should
we
set
our
hearts
so
much
upon
them
,
as
to
grieve
for
them
in
the
want
of
them
.
When
King
Agrippa
came
to
passe
judgement
upon
Paul
,
Acts
25.23
.
It
s
said
,
he
came
with
great
Pomp
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
in
the
Originall
it
is
,
he
came
with
a
great
fantasie
.
Such
fancies
and
nothings
are
all
worldly
Pomps
and
comforts
,
in
comparison
of
the
great
and
waighty
things
of
salvation
:
there
is
but
one
thing
necessary
saies
Christ
,
and
that
is
to
get
an
interest
in
him
;
Luk.
10
42
it
is
not
necessary
that
you
should
have
riches
and
honour
in
the
world
,
the
only
thing
necessary
is
to
get
Christ
,
and
therefore
why
should
we
spend
our
time
,
and
take
pains
about
that
which
is
not
bread
,
and
after
that
which
will
not
profit
us
,
which
are
but
meer
nothings
.
What
a
Childish
part
was
it
in
Haman
,
Esa.
55.2
.
when
he
had
so
many
priviledges
and
dignities
as
the
favour
of
the
King
,
to
sit
at
the
Kings
Table
,
and
ride
upon
his
Horse
,
&c.
that
he
should
be
so
much
grieved
and
troubled
,
because
Mordecai
would
not
reverence
him
?
what
a
poor
small
matter
was
this
,
to
interrupt
all
his
comfor●s
?
and
Ahab
,
&c.
he
could
not
have
Naboths
Vineyard
,
when
he
had
so
many
of
his
own
:
many
men
suffer
themselves
to
be
over-whelmed
with
sorrow
for
poor
slight
triviall
things
.
Seneca
sets
out
such
a
man
that
hath
a
stately
house
,
fair
Orchards
and
Gardens
,
with
much
fruit
,
yet
should
grieve
because
a
few
leaves
fall
off
.
2.
If
you
would
keep
your
sorrows
within
bounds
,
then
take
heed
you
do
not
place
an
inordinate
and
immoderate
love
,
upon
any
comfort
you
enjoy
here
below
.
If
you
love
any
thing
too
much
in
the
enjoyment
of
it
,
you
will
grieve
too
much
for
that
thing
in
the
losse
of
it
,
and
therefore
let
not
your
hearts
be
glewed
to
any
comfort
here
below
.
Let
the
comforts
of
the
world
be
to
you
as
Gloves
to
your
hands
,
and
not
as
the
skin
to
your
flesh
;
you
cannot
pull
off
the
skin
from
your
flesh
without
a
great
deal
of
pain
and
torment
,
but
you
may
pull
of
your
Glove
from
your
hand
without
any
trouble
.
If
your
hearts
be
glewed
too
much
to
the
love
of
worldly
things
,
the
losse
of
those
things
you
did
so
immoderately
love
,
will
provoke
you
to
excessive
sorrow
and
grief
.
A
man
will
never
grieve
for
the
losse
of
that
which
he
hates
,
but
for
that
which
he
loves
,
and
you
can
never
keep
your
sorrow
within
bounds
,
if
you
do
not
keep
your
love
within
bounds
.
As
it
is
with
a
Picture
,
if
you
put
it
into
a
frame
,
and
hang
it
up
against
the
wall
,
you
may
easily
take
it
down
again
;
but
if
you
glew
or
past
it
to
the
wall
,
you
cannot
take
it
down
without
tearing
it
all
to
pieces
.
So
if
your
love
to
the
World
be
like
a
Picture
,
glewed
to
the
wall
,
you
will
not
part
with
the
things
of
the
world
,
but
with
a
great
deal
of
sorrow
and
trouble
and
vexation
.
Gen.
37.3.35
.
It
is
said
of
Jacob
when
he
heard
his
Son
Joseph
was
dead
,
that
he
wept
and
would
not
be
comforted
,
and
the
reason
was
,
because
he
loved
Joseph
exceedingly
,
and
more
then
all
the
rest
:
his
excessive
love
to
Joseph
did
make
him
sorrow
so
much
in
the
want
of
him
.
3.
Look
upon
all
comforts
here
below
,
Scio
me
geunisse
mortelem
.
as
loseable
and
uncertain
.
God
in
his
wisdom
hath
not
joyned
permanency
to
any
comfort
here
below
.
Look
upon
your
comforts
as
mutable
and
perishing
:
have
you
lost
a
Child
?
why
say
,
I
knew
before
that
I
had
begotten
a
mortall
Child
:
there
is
an
appointed
time
for
us
all
once
to
die
,
and
the
comforts
we
enjoy
here
below
,
are
not
like
the
Anchor
in
the
bottom
of
the
Sea
that
holds
fast
in
a
storm
;
but
like
the
flag
upon
the
top
of
the
mast
that
turns
with
every
wind
;
and
therefore
seeing
in
your
greatest
comfort
you
are
subject
to
an
alteration
every
moment
,
why
should
you
immoderately
sorrow
in
the
losse
of
them
,
and
grieve
so
much
for
that
which
you
may
lose
you
know
not
how
soon
.
A
man
should
sit
loose
from
things
loseable
,
and
never
give
way
to
certain
sorrows
,
for
the
losse
of
so
uncertain
comforts
.
4.
If
you
would
keep
your
sorrow
within
bounds
,
consider
that
you
have
no
cause
of
sorrow
for
the
losse
of
worldly
things
,
if
God
leaves
you
enough
for
the
necessities
of
your
life
,
though
he
doth
not
leave
you
a
superfluity
for
the
complacency
and
delight
of
your
life
,
having
food
and
rayment
,
let
us
therewith
be
content
.
1
Tim.
6.8
If
thou
hast
bread
,
though
not
junkets
,
be
contented
with
it
:
if
you
have
rayment
,
though
not
Ornaments
,
yet
be
contented
.
If
you
have
food
and
rayment
,
though
never
so
course
,
being
enough
but
meerly
to
maintain
life
,
you
have
no
cause
to
complain
,
but
to
be
contented
.
Jacob
was
a
richer
man
then
any
of
you
that
hear
me
this
day
;
yet
saies
he
in
Gen.
28.20
.
if
so
be
thou
wilt
give
me
bread
to
eat
,
and
rayment
to
put
on
,
it
shall
suffice
me
.
If
the
Lord
gives
us
meat
and
rayment
,
though
the
meat
be
homely
,
and
the
rayment
course
,
yet
we
should
be
content
with
it
,
and
say
it
shall
suffice
me
:
though
God
doth
not
give
us
abundance
for
our
delight
and
conveniency
,
yet
if
he
gives
us
enough
to
relieve
our
necessities
,
we
should
be
contented
,
and
therefore
have
no
cause
of
excessive
sorrow
in
that
particular
.
Help
the
5th
5.
Do
nothing
that
may
commemorate
or
call
to
minde
your
former
or
present
afflictions
,
so
as
to
renew
your
sorrows
thereby
.
Beloved
,
it
is
an
ill
course
that
many
people
take
,
when
they
have
lost
a
friend
,
as
a
Husband
,
or
a
Wife
,
or
a
Parent
,
or
a
Child
,
they
will
be
looking
upon
the
Picture
,
or
Clothes
,
or
any
thing
else
of
their
deceased
friends
,
which
make
their
sorrow
to
renew
,
and
their
wounds
to
bleed
a
fresh
,
do
nothing
that
may
call
to
mind
your
sorrows
.
It
is
a
notable
instance
to
this
purpose
,
and
very
observable
,
that
which
you
find
in
Gen.
35.17,18
.
It
is
said
there
of
Rachel
,
that
when
she
was
a
dying
,
the
Child
being
born
,
she
called
its
name
Benoni
,
the
Son
of
my
sorrow
;
but
now
mark
,
Ja●ob
would
not
let
it
be
called
by
that
name
the
Mother
called
it
by
;
but
he
called
it
Benjamin
the
Sonne
of
my
right
hand
.
And
Divines
give
this
Reason
of
it
,
because
if
Jacob
had
suffered
the
Child
to
have
been
called
by
that
name
,
every
time
he
had
heard
it
,
it
would
have
been
a
means
to
recall
to
mind
the
losse
of
his
Wife
,
who
died
while
she
was
in
labour
with
him
,
and
so
have
revived
his
grief
and
sorrow
for
it
:
therefore
we
should
not
call
to
mind
our
afflictions
,
so
as
to
renew
our
sorrows
.
6.
If
you
would
keep
your
sorrows
within
bounds
,
live
much
in
the
meditation
and
contemplation
of
divine
things
.
The
reason
why
you
mourn
so
much
for
things
below
,
is
because
you
meditate
no
more
on
things
above
;
were
your
contemplations
raised
up
to
the
speculation
of
divine
and
spirituall
things
,
the
joy
of
these
would
swallow
up
your
sorrow
for
the
losse
of
any
thing
here
below
.
Adam
in
innocency
did
so
converse
with
God
,
that
he
did
not
see
his
own
nakedness
.
I
have
read
of
the
Eagle
,
that
she
is
of
a
temper
and
condition
contrary
to
all
other
Birds
:
whereas
all
other
Birds
that
fly
when
they
are
hurt
,
or
in
want
,
will
cry
and
make
a
noyse
;
as
the
Crane
will
chatter
,
the
Dove
will
mou●ne
,
the
Raven
will
croake
,
all
creatures
will
make
a
noyse
when
they
are
hart
or
in
want
:
but
now
the
Eagle
she
will
flye
aloft
towards
the
Sun
,
and
there
recreate
her selfe
with
its
warme
beames
.
Oh
now
beloved
that
you
would
be
Eagle
like
,
to
soare
up
in
your
meditations
heavenward
;
to
raise
up
your
thoughts
to
spirituall
and
heavenly
things
;
and
this
would
greatly
allay
your
sorrowes
for
the
losse
of
any
outward
comfort
.
Rule
7
7.
Labour
to
mourne
for
sin
more
,
and
then
you
will
mourne
for
outward
afflictions
lesse
,
when
once
the
conscience
is
touched
with
a
penetentiall
sorrow
for
sin
,
it
will
then
cease
sorrowing
for
the
losse
of
worldly
comforts
.
Oh
Beloved
,
the
letting
your
sorrowes
run
out
upon
sin
,
will
divert
them
from
any
other
object
,
because
when
once
the
soul
is
in
a
veine
of
weeping
for
sin
,
it
sees
and
apprehends
sin
to
be
so
great
an
evill
,
that
no
evill
in
the
world
is
so
much
a
ground
of
sorrow
as
that
:
and
therefore
if
you
would
weep
as
if
you
wept
not
for
outward
troubles
,
weep
more
for
sin
,
and
the
corruptions
that
are
in
your
own
hearts
;
I
may
say
of
sorrow
as
it
is
said
of
feare
in
Esay
8.12,13
.
sayes
the
Text
,
Feare
not
their
feare
,
neither
be
afraid
,
but
sanctifie
the
Lord
of
Hosts
himselfe
,
and
let
him
be
your
feare
,
and
let
him
be
your
dread
.
They
that
feare
the
Lord
will
not
feare
men
;
they
that
have
a
religious
feare
,
will
not
have
a
worldly
feare
:
so
if
you
have
a
godly
sorrow
for
sin
;
it
will
keep
you
from
any
immoderate
worldly
sorrow
;
and
therefore
I
could
wish
,
when
you
finde
your
sorrowes
breaking
out
for
the
losse
of
worldly
comforts
,
and
things
goe
crossse
with
you
here
below
,
that
you
would
consider
,
that
you
have
greater
evils
,
to
mourne
for
,
and
a
great
deale
more
cause
to
let
your
sorrowes
run
in
sins
Channell
,
then
for
any
outward
crosse
or
affliction
.
8.
If
you
would
allay
excesse
in
wordly
sorrow
,
ballance
your
outward
wants
with
your
inward
and
spirituall
injoyments
;
and
your
outward
crosses
with
your
inward
comforts
;
and
see
whether
the
scale
of
your
spirituall
comforts
doth
not
exceedingly
weigh
downe
the
other
:
and
if
God
make
your
spirituall
mercies
to
outvy
your
outward
afflictions
,
you
have
more
cause
to
rejoyce
then
to
mourne
.
This
course
David
tooke
in
2
Sam.
25.5
.
sayes
he
,
Although
my
house
be
not
so
with
God
,
yet
he
hath
made
with
me
an
everlasting
covenant
,
ordered
in
all
things
and
sure
,
for
this
is
all
my
salvation
,
and
all
my
desire
,
although
he
make
it
not
to
grow
,
as
if
he
should
have
said
,
although
I
have
not
an
affluence
and
confluence
of
all
worldly
happinesse
,
yet
I
care
not
,
seeing
God
hath
made
with
mean
everlasting
covenant
,
ordered
in
all
things
and
sure
;
though
things
goe
amisse
without
,
yet
all
is
well
within
;
God
hath
made
with
me
a
covenant
,
and
that
is
all
my
desire
,
and
all
my
salvation
,
so
that
now
if
you
would
with
David
ballance
your
outward
crosses
with
your
inward
comforts
,
Pro.
14.14
you
would
there
see
more
cause
of
joy
then
outwardly
of
sorrow
.
A
good
man
(
saith
Solomon
)
shall
be
satisfied
from
himselfe
;
he
hath
that
within
him
which
will
afford
him
comfort
,
whatsoever
his
outward
condition
be
.
You
that
are
dejected
with
worldly
sorrow
,
reason
thus
with
your selves
,
what
though
my
condition
be
said
,
and
I
want
necessaries
for
this
life
,
and
have
not
a
house
to
put
my
head
in
;
or
if
I
have
,
it
is
but
a
poore
smoky
Cottage
;
yet
why
should
I
be
troubled
,
seeing
I
have
a
house
not
made
with
hands
,
eternall
in
the
heavens
,
though
I
have
no
habitation
here
,
2
Cor.
5.1
.
yet
Christ
is
gone
before
me
into
heaven
to
prepare
a
place
for
me
there
.
What
though
I
am
a
man
of
a
meane
estate
,
and
can
scarce
with
all
my
labour
and
paines
bring
the
yeare
about
?
Joh.
14.2
.
yet
God
is
my
portion
,
and
I
have
an
inheritance
among
them
that
are
sanctified
by
faith
in
Christ
:
what
though
I
am
in
debt
,
and
in
continuall
danger
when
I
goe
abroad
to
be
arrested
and
imprisoned
,
yet
my
great
debt
is
paid
,
Christ
hath
satisfied
divine
justifice
for
me
:
and
I
shall
never
goe
to
the
Prison
of
hell
to
all
eternity
:
what
though
I
have
no
money
in
my
purse
to
buy
bread
?
yet
I
have
a
treasure
in
heaven
,
that
shall
never
be
exhausted
;
what
though
I
have
scarce
cloaths
to
cover
my
nakednesse
?
yet
I
have
the
long
Robe
of
Christs
righteousnesse
to
cover
my
sinfull
nakednesse
:
and
though
I
have
scarce
meat
and
drinke
to
put
in
my
belly
,
yet
I
doe
feed
upon
the
bread
of
life
,
the
Lord
Jesus
Christ
:
what
though
I
am
reproached
and
scandalized
and
defamed
in
my
good
name
?
yet
my
name
is
written
in
the
booke
of
life
,
and
though
I
have
never
a
foot
of
Land
here
to
enjoy
,
yet
I
am
an
heire
to
a
Kingdom
.
A
Prince
in
disguize
in
a
forraign
Country
meets
with
ill
usage
;
but
it
troubles
him
not
much
,
why
?
because
he
is
heire
to
a
Crowne
,
and
knows
that
when
he
is
in
his
owne
Kingdome
he
shall
have
respect
enough
.
Beloved
let
these
inward
and
spirituall
enjoyments
allay
all
worldly
sorrow
,
considering
that
if
thou
doest
ballance
thy
spirituall
enjoyments
with
thy
outward
wants
,
and
thy
inward
comforts
with
thy
outward
losses
,
the
former
will
infinitely
preponderate
and
outweigh
the
latter
.
9.
Would
you
keep
your
sorrowes
within
bounds
?
then
make
the
most
of
the
mercies
you
receive
,
and
the
least
of
the
afflictions
you
endure
;
it
is
the
property
of
a
sorrowfull
spirit
to
make
the
most
of
his
afflictions
,
and
the
least
of
his
mercies
;
but
if
you
would
keep
your
hearts
from
excessive
sorrow
,
you
should
amplifie
and
inlarge
Gods
mercies
to
you
,
and
extenuate
and
lessen
your
afflictions
in
your
memories
,
and
you
will
greaten
your
thankfulnesse
,
and
lessen
and
abate
your
murmurring
and
sorrowes
.
Consider
with
your selves
that
the
least
mercy
that
you
doe
enjoy
is
more
then
you
doe
deserve
,
and
the
greatest
affliction
you
endure
,
a
great
deale
lesse
then
your
demerits
;
and
consider
likewise
,
that
you
brought
nothing
into
the
world
,
neither
can
you
carry
any
thing
out
;
and
that
if
you
doe
escape
hell
torment
hereafter
,
it
is
a
greater
mercy
,
then
if
you
should
enjoy
all
the
treasures
and
pleasures
in
the
world
:
but
many
people
if
they
meet
but
with
one
day
of
adversity
,
they
will
pore
upon
their
misery
,
and
amplifie
their
sorrowes
,
and
never
thinke
of
those
loads
of
mercies
which
God
hath
heaped
upon
their
heads
:
you
have
more
cause
to
rejoyce
that
God
gives
you
the
least
mercy
,
then
to
rpine
when
he
sends
on
you
the
greatest
affliction
.
10.
Compare
your
afflictions
with
others
,
that
have
endured
greater
afflictions
with
more
patience
,
and
lesse
sorrow
,
then
you
have
done
;
consider
the
patience
of
Job
,
and
the
end
that
the
Lord
made
with
him
:
you
never
lost
so
much
as
Job
lost
,
he
lost
7000.
Sheep
,
3000.
Camels
,
500
:
yoake
of
Oxen
,
and
500.
shee
Asses
,
he
lost
seven
sonnes
and
three
daughters
,
and
all
in
one
day
,
he
endured
a
great
deale
of
misery
in
his
body
,
and
lay
upon
the
very
dunghil
,
and
yet
was
patient
under
all
these
afflictions
;
Why
nowconsider
,
that
better
men
then
thou
art
have
had
greater
miseries
,
and
troubles
,
and
afflictions
then
you
,
and
yet
have
had
a
great
deale
more
patience
and
lesse
sorrow
and
griefe
then
thou
.
The
Apostle
Peter
perswaded
men
to
patience
in
a
suffering
condition
,
1
Pet
5.9
.
considering
that
the
same
afflictions
are
accomplisht
in
their
brethren
which
are
in
the
world
;
and
Paul
1
Cor.
10.13
.
There
hath
nothing
befallen
you
,
but
such
as
is
common
to
man
;
Nay
Jesus
Christ
himselfe
underwent
many
afflictions
and
miseries
,
and
yet
he
opened
not
his
mouth
,
but
as
a
Sheep
before
the
shearers
is
dumbe
,
so
he
opened
not
his
mouth
.
Those
that
have
more
grace
have
lesse
mercy
then
thou
,
and
those
that
have
lesse
sinnes
have
more
afflictions
.
11.
To
allay
your
sorrow
,
and
keep
it
within
bounds
,
consider
that
't
is
better
with
you
when
you
are
at
the
worst
,
then
it
is
with
wicked
men
when
they
are
at
the
best
;
if
this
consideration
did
lye
neere
your
hearts
,
it
would
greatly
allay
all
excessive
sorrow
.
A
little
that
a
righteous
man
hath
is
better
then
the
revenues
of
the
wicked
,
Prov.
15.6
.
In
the
house
of
the
righteous
is
much
treasure
,
but
in
the
revenues
of
the
wicked
is
trouble
;
Observe
,
it
is
not
said
,
in
the
revenues
of
the
righteous
,
is
much
treasure
,
but
in
the
house
of
the
righteous
;
it
may
be
a
righteous
mans
house
,
may
be
a
poore
cottage
,
a
beggars
house
,
and
in
it
not
a
stoole
to
sit
on
,
or
a
fire
to
warme
him
,
or
food
to
nourish
him
,
&c.
and
yet
sayes
Solomon
,
in
the
house
of
the
righteous
is
much
treasure
;
but
have
wicked
men
treasure
too
?
no
,
in
the
revenues
of
the
wicked
is
much
trouble
,
he
doth
not
say
in
the
house
of
the
wicked
;
but
in
their
revenues
,
there
is
much
trouble
;
there
is
the
curse
of
God
upon
all
that
a
wicked
man
enjoyes
,
the
poore
beggerly
cottage
of
a
righteous
man
hath
more
treasure
and
happinesse
in
it
,
then
the
great
revenues
of
wicked
men
,
a
godly
man
when
he
is
at
worst
,
is
better
then
a
wicked
man
at
best
,
Prov.
16.8
.
Better
is
a
little
with
righteousnesse
,
then
great
revenues
without
right
,
a
little
with
the
feare
of
God
,
is
better
then
a
great
deale
that
a
wicked
man
hath
.
Why
now
will
you
lay
this
to
heart
?
suppose
you
lye
under
great
afflictions
,
and
have
lost
an
estate
,
or
wife
,
or
children
,
or
friends
,
or
any
thing
:
yet
thou
art
a
godly
man
;
I
dare
assure
you
that
in
your
worst
condition
,
you
are
better
then
a
wicked
man
in
his
best
estate
;
though
there
be
little
or
nothing
in
your
house
,
yet
there
is
great
treasure
;
and
though
there
be
much
in
a
wicked
mans
house
,
yet
there
is
likewise
a
great
deal
of
trouble
,
and
sorrow
.
I
have
only
one
consideration
more
and
I
have
done
.
12.
If
thou
wouldest
allay
excessive
sorrow
for
worldly
crosses
,
consider
that
you
will
live
a
great
deale
more
happy
,
in
being
contented
with
what
you
have
,
then
you
can
doe
in
over
much
grieving
for
what
you
want
,
for
thou
dost
by
this
meanes
pierce
thy selfe
through
with
many
sorrowes
.
A
man
may
be
a
very
rich
man
and
drive
a
great
Trade
,
and
yet
that
man
may
be
a
miserable
man
,
and
have
a
hell
in
his
conscience
,
and
a
hell
in
his
family
.
Therefore
if
you
cannot
bring
your
estate
to
your
minde
,
you
must
bring
downe
your
minde
to
your
estate
,
for
the
comfort
of
a
mans
life
doth
not
consist
in
riches
,
but
in
being
contented
with
his
condition
,
therefore
rather
blesse
God
for
what
thou
hast
,
then
mourne
and
grieve
for
what
thou
wantest
:
for
this
is
the
way
to
make
thy
life
uncomfortable
,
and
full
of
trouble
and
sorrow
,
take
the
Apostles
advise
Hebr.
13.5
.
sayes
he
,
Let
your
conversations
be
without
covetousnesse
,
and
be
content
with
such
things
as
you
have
.
And
thus
I
have
done
with
these
twelve
helpes
or
considerations
,
to
keep
your
sorrowes
within
bounds
.
Use
.
We
come
now
to
the
use
which
shall
be
of
reproofe
,
to
those
that
can
mourne
for
every
triviall
and
inconsiderable
losse
they
meet
with
in
the
world
;
that
have
heads
like
Fountaines
,
to
poure
out
rivers
of
Teares
for
any
worldly
crosses
or
afflictions
:
and
yet
when
God
calls
for
mourning
and
weeping
and
baldnesse
,
their
heads
are
like
a
Rock
,
that
cannot
shed
one
drop
:
though
they
can
mourne
for
small
light
afflictions
,
yet
they
cannot
shed
a
teare
either
for
their
own
sins
,
or
the
sinnes
of
the
Nation
,
these
men
are
justly
to
be
reproved
for
their
preposterous
sorrow
.
SERM.
4.
I
come
now
to
make
a
further
improvement
of
this
poynt
:
if
it
be
so
that
Christians
must
take
heed
of
immoderate
sorrow
,
and
weep
as
if
they
wept
not
for
worldly
afflictions
;
then
this
doctrine
will
administer
these
three
cautions
to
you
,
from
whence
will
arise
three
Cases
of
conscience
.
Caution
.
1.
Take
heed
that
you
run
not
into
this
mistake
:
that
when
you
are
excessive
in
sorrow
for
worldly
crosses
,
to
pretend
onely
to
have
a
naturall
sensibleness
of
your
afflictions
,
and
no
more
;
and
the
reason
why
I
give
you
this
caution
is
,
because
there
is
an
aptnesse
in
men
naturally
,
when
they
are
reproved
for
their
immoderate
sorrowes
,
to
excuse
it
and
say
,
will
you
not
give
me
leave
to
mourne
for
my
sinnes
,
and
to
have
a
sensiblenesse
of
Gods
hand
upon
me
,
and
the
like
?
Case
1
Now
because
men
are
so
apt
to
mistake
in
this
particular
,
I
shall
handle
this
case
of
conscience
concerning
it
:
wherein
appeares
the
difference
between
a
man
that
hath
only
a
naturall
sensiblenesse
of
Gods
hand
upon
him
,
and
one
that
mournes
and
grieves
immoderately
and
excessively
;
betwixt
a
kindly
grieving
and
a
passionate
venation
of
spirit
;
and
this
I
shall
doe
in
these
six
following
particulars
.
Answ.
1.
Where
there
is
only
a
naturall
sensiblenesse
a
kindely
grieving
for
worldly
crosses
;
it
will
rather
animate
and
quicken
the
soule
to
religious
duties
,
then
any
way
indispose
and
interrupt
them
;
and
therefore
it
is
that
you
so
often
finde
weeping
joyned
with
prayer
and
supplication
in
Scripture
;
thus
it
is
said
,
Iacob
wept
and
made
supplication
,
and
in
Jer.
3.21
.
Hos.
12.4
.
A
voyce
was
heard
upon
the
high
places
,
weeping
and
supplications
of
the
children
of
Israel
;
so
in
Ier.
31.9
.
They
shall
come
with
weeping
,
and
with
supplication
will
I
lead
them
.
So
in
Judg.
2.5,6
.
it
is
said
,
the
children
of
Israel
at
Bochim
,
lift
up
their
voyce
and
wept
,
and
sacrificed
to
the
Lord
.
All
which
places
shew
,
that
that
sorrow
which
is
onely
a
naturall
sensiblenesse
of
Gods
hand
will
quicken
and
encourage
the
soule
to
duty
,
rather
then
indispose
him
;
but
now
on
the
other
side
,
excessive
sorrow
renders
a
man
unfit
for
prayer
,
reading
,
hearing
the
word
,
or
any
other
holy
duty
.
As
in
Psal.
77.4
.
Asaph
was
so
overwhelmed
with
sorrow
,
that
he
could
not
speak
.
And
Exod.
6.9
.
then
is
thy
sorrow
immoderate
,
when
it
interrupts
thee
in
the
performance
of
holy
duties
.
2.
Where
there
is
onely
a
kindly
grieving
and
a
naturall
sensiblenesse
of
worldly
crosses
,
there
is
kindled
in
that
mans
heart
a
sympathizing
and
fellow-feeling
of
other
mens
troubles
;
that
man
will
carry
compassionate
bowels
towards
other
men
that
are
in
trouble
,
as
well
as
themselves
.
Job
30.25
.
saies
Job
,
did
not
I
weep
for
him
that
was
in
trouble
?
was
not
my
soule
grieved
for
the
poor
?
but
now
,
where
sorrow
is
immoderate
,
you
will
so
think
upon
your
own
troubles
,
that
you
will
not
pity
any
that
are
in
the
like
condition
with
you
.
3.
Where
there
is
only
a
naturall
sensiblenesse
of
worldly
crosses
,
there
is
retained
in
that
soule
a
fence
of
those
many
mercies
you
doe
enjoy
,
as
well
as
of
the
afflictions
and
sufferings
you
doe
endure
:
naturall
sensiblenesse
of
afflictions
does
not
take
away
the
comfort
and
enjoyment
of
present
mercies
;
there
is
a
sense
of
mercies
enjoyed
,
as
well
as
of
afflictions
endured
.
But
now
,
in
immoderate
sorrow
,
the
very
sense
of
your
trouble
and
crosses
doth
take
away
,
and
imbitter
all
your
former
or
present
mercies
.
As
in
Numb.
16.12,13
.
Is
it
a
small
thing
,
that
thou
hast
brought
us
out
of
a
Land
that
floweth
with
milk
and
honey
,
to
kill
us
in
the
wildernesse
?
Pray
marke
,
for
there
is
much
of
Gods
mind
in
this
place
;
the
Land
that
these
men
speak
of
here
,
is
the
land
of
Aegypt
,
where
they
were
under
bondage
and
slavery
;
and
yet
when
they
met
with
afflictions
in
the
wildernesse
,
they
forgot
the
bondage
they
were
delivered
from
in
Egypt
,
but
said
,
it
was
a
Land
flowing
with
milke
and
honey
;
immoderate
sorrow
for
afflictions
doth
quite
take
away
all
sense
of
the
mercies
you
doe
enjoy
.
4.
Where
there
is
onely
a
naturall
sensiblenesse
of
worldly
crosses
,
there
prayer
to
God
,
or
a
promise
from
God
,
will
quiet
the
heart
.
This
you
may
see
verified
in
Hannah
,
in
1
Sam.
1.18,19
.
she
was
grieved
for
a
child
,
but
what
then
?
She
prayed
and
said
,
Let
thine
handmaid
finde
grace
in
thy
sight
;
so
the
woman
went
away
and
did
eate
,
and
her
countenance
was
no
more
sad
.
After
she
had
poured
forth
her
heart
in
prayer
to
God
,
she
was
comforted
,
she
went
her
way
,
and
was
no
more
sad
.
Then
is
your
sorrow
right
,
when
going
to
God
upon
your
knees
will
quiet
your
heart
.
Or
,
2.
When
a
promise
from
God
will
comfort
you
;
thus
it
was
with
David
,
in
Psal.
119.50
.
saies
he
,
This
is
my
comfort
in
affliction
,
for
thy
word
hath
quickned
me
;
that
is
,
the
word
of
a
promise
.
So
in
Vers.
92.
Vnlesse
thy
law
had
been
my
delight
,
I
should
then
have
perished
in
my
affliction
.
And
in
Verse
107.
I
am
afflicted
very
much
,
quicken
me
,
O
Lord
,
according
to
thy
word
.
Then
is
your
sorrow
moderate
,
when
either
a
prayer
to
God
,
or
a
promise
from
God
will
quiet
your
hearts
;
and
then
are
your
sorrows
immoderate
,
when
under
any
affliction
all
the
promises
in
the
Bible
cannot
quiet
you
;
nor
any
prayer
to
God
comfort
you
.
And
thus
it
was
with
Job
,
in
Job
9.16
.
saies
he
,
If
I
had
called
,
and
he
had
answered
me
,
yet
would
I
not
believe
that
he
had
hearkned
unto
my
voyce
.
And
therefore
beloved
look
to
it
,
you
that
have
met
with
many
worldly
crosses
and
troubles
,
and
never
a
prayer
could
comfort
you
,
nor
promise
quiet
you
,
it
is
an
argument
that
your
sorrows
were
immoderate
.
5.
Where
there
is
only
a
naturall
sensibleness
of
worldly
crosses
,
there
that
soule
does
notwithstanding
all
his
afflictions
justifie
God
,
and
condemn
himself
,
acknowledging
his
own
sin
to
be
the
cause
of
all
crosses
:
This
you
have
an
instance
of
in
Lamen
:
1.18
.
In
all
the
evill
that
is
come
upon
us
the
Lord
is
righteous
;
and
in
Dan.
9.14
.
the
Lord
is
righteous
in
all
that
is
come
upon
us
;
for
we
have
rebelled
and
done
evill
in
his
sight
:
So
David
,
Psal.
51.3
.
I
acknowledge
my
transgression
,
and
my
sin
is
ever
before
me
:
then
is
your
sorrow
right
,
when
you
can
justifie
God
,
and
take
shame
to
your selves
.
But
now
where
sorrow
is
vexatious
and
excessive
,
there
a
sinner
flies
out
against
God
,
and
rather
justifies
himself
,
there
the
finner
accounts
God
very
severe
and
cruel
in
his
dispensations
,
and
murmures
against
him
,
thinks
ill
of
him
,
and
of
his
wayes
;
and
in
this
condition
was
Job
once
,
Job
16.17
.
He
breaketh
me
with
a
tempest
,
and
multiplieth
my
wounds
without
a
cause
,
he
blamed
God
and
justified
himself
,
which
declared
his
sorrow
to
be
immoderate
and
excessive
.
You
have
a
notable
passage
for
this
in
Esay
8.21
.
it
is
said
,
that
when
God
shall
bring
afflictions
and
trouble
upon
the
Land
,
then
they
shall
curse
their
King
and
their
God
,
and
look
upward
,
they
shall
be
so
overcome
with
sorrow
,
as
that
they
shall
curse
God
,
and
justifie
themselves
:
so
in
Prov.
19.3
.
saies
Solomon
,
the
foolishness
of
man
perverteth
his
way
,
and
his
heart
fretieth
against
the
Lord
.
6.
Where
there
is
only
a
naturall
sensibleness
under
the
hand
of
God
,
there
will
be
an
aptness
to
hearken
to
comfortable
counsel
from
the
word
of
God
to
bear
up
the
heart
under
afflictions
;
and
therefore
it
is
said
,
Job
33.
when
God
laid
afflictions
upon
him
,
he
opened
his
ears
to
counsel
;
when
you
are
so
tamed
by
afflictions
,
that
you
will
hear
the
voice
of
the
rod
,
and
the
voice
of
the
word
,
and
hearken
to
any
counsel
that
is
tendered
to
you
to
bear
up
,
and
support
your
spirits
,
then
is
your
sorrow
regular
,
and
such
as
God
allows
of
;
but
now
where
sorrow
is
inordinate
,
that
man
is
not
fit
to
receive
any
instruction
,
from
any
friend
that
goes
about
to
comfort
him
.
Thus
Asaph
in
Psal.
27.2
.
when
he
was
overwhelmed
with
sorrow
,
his
soul
refused
to
be
comforted
,
they
are
then
like
Rachel
,
that
would
not
be
comforted
,
Matth.
2.18
.
In
Rama
was
there
a
voice
heard
,
lamentation
and
weeping
,
and
great
mourning
,
Rachel
weeping
for
her
Children
,
and
would
not
be
comforted
,
because
they
were
not
.
The
women
of
Bethlehem
,
did
weep
and
mourn
,
and
would
not
be
comforted
,
which
did
evidence
their
sorrow
to
be
immoderate
.
When
no
promise
in
the
Bible
,
no
comfort
nor
support
from
the
word
,
will
ease
and
quiet
the
heart
,
this
shews
that
such
a
spirit
is
too
much
overcome
with
sorrow
,
vexation
,
and
grief
for
worldly
crosses
.
And
thus
I
have
done
with
the
first
caution
,
to
take
heed
when
you
are
over
much
grieved
for
worldly
afflictions
,
that
you
do
not
then
say
it
is
only
a
naturall
sensibleness
of
the
hand
of
God
upon
you
,
and
no
more
.
Caution
2
2.
Is
it
so
that
we
must
not
be
immoderate
in
our
sorrows
for
worldly
crosses
?
but
must
weep
as
if
we
wept
not
:
then
take
heed
ye
do
not
judge
that
to
be
a
mourning
for
sin
,
which
is
only
for
outward
troubles
.
And
beloved
,
the
reason
why
I
give
you
this
caution
is
,
because
of
that
aptness
and
propensity
there
is
in
people
,
when
they
have
lost
Husband
,
or
Wife
,
or
Children
,
or
Estate
,
&c.
and
are
extreamly
troubled
and
dejected
.
If
you
aske
them
,
why
they
mourn
and
grieve
so
much
?
they
will
answer
,
it
is
for
their
sins
,
and
will
say
,
what
,
will
you
not
give
me
leave
to
mourn
for
my
sins
?
it
is
my
sin
that
is
the
cause
of
all
my
grief
and
sorrow
,
and
teares
,
and
I
hope
you
will
allow
me
to
do
so
?
yes
,
mourn
for
your
sins
in
Gods
name
;
Case
2
but
because
men
are
apt
to
deceive
themselves
in
this
particular
,
I
shall
therefore
handle
another
case
of
conscience
concerning
this
;
How
you
may
discerne
when
a
man
doth
excessively
sorrow
,
whether
he
doth
weep
rather
for
his
afflictions
then
for
his
sin
?
rather
for
his
troubles
and
worldly
crosses
,
then
for
his
corruptions
,
and
offending
and
sinning
against
God
,
I
shall
give
you
4
plain
discoveries
of
such
a
man
.
1.
Then
a
man
doth
grieve
under
worldly
crosses
,
Discove●ies
of
men
that
mourn
rather
for
sin
then
for
affliction
.
rather
for
his
sin
then
for
his
afflictions
,
if
so
be
that
man
did
grieve
and
mourn
for
his
sins
before
ever
he
was
afflicted
.
It
is
an
Argument
that
your
grief
is
rather
for
sin
,
then
for
affliction
,
if
when
you
were
in
prosperity
,
sin
did
break
your
heart
,
and
you
could
then
have
no
rest
nor
quietness
within
you
,
by
reason
of
your
sins
:
and
thus
David
did
mourn
for
his
sins
,
when
he
did
water
his
couch
with
his
teares
,
for
defiling
of
Bathshebah
,
for
he
had
then
no
affliction
or
crosse
lay
upon
him
,
and
yet
David
did
roar
in
the
disquietness
of
his
soul
,
and
he
had
no
rest
in
his
bones
by
reason
of
his
sin
.
When
David
sate
upon
the
Throne
in
worldly
glory
and
prosperity
,
yet
then
could
he
lie
in
the
dust
in
spirituall
shame
,
and
this
before
the
Child
was
sick
.
And
therefore
if
upon
examination
you
finde
that
you
did
weep
and
mourn
for
your
sins
and
corruptions
,
before
ever
you
had
this
or
any
other
crosse
lying
upon
you
,
then
you
may
conclude
,
that
your
sorrow
is
more
for
sin
then
for
worldly
afflictions
;
but
now
when
a
man
shall
pretend
to
grieve
for
sin
,
and
yet
that
mans
sins
never
troubled
him
all
his
lifetime
before
,
his
corruptions
never
grieved
his
heart
,
nor
troubled
his
conscience
before
,
this
showes
it
is
more
for
afflictions
then
for
his
sin
,
that
such
a
man
mourns
and
weeps
.
Discov
:
2
2.
Then
a
man
mourns
rather
for
sin
,
then
for
affliction
,
when
he
takes
more
care
to
remove
his
sins
from
his
soul
,
then
his
afflictions
from
his
body
.
When
thou
canst
make
it
the
great
request
of
thy
soul
,
and
the
care
of
thy
heart
,
rather
to
have
thy
sins
removed
then
thy
afflictions
.
Hosea
14.2
.
Oh
Lord
take
away
all
iniquity
,
and
receive
us
graciously
:
they
did
not
say
,
Oh
Lord
take
away
affliction
,
although
they
had
many
then
upon
them
;
but
say
they
,
Lord
take
away
the
iniquity
of
thy
Servants
,
and
receive
us
graciously
;
but
he
that
desires
rather
to
have
his
troubles
removed
then
his
sins
,
it
is
a
sign
he
does
not
mourn
for
sin
,
but
for
affliction
.
Thus
Pharaoh
when
the
Judgements
of
God
were
upon
him
,
when
the
Thunder
and
Hail
came
,
and
the
froggs
and
lice
,
Exo.
9.28
.
and
murrain
of
Beasts
,
&c.
saies
he
to
Moses
,
intreat
the
Lord
that
there
be
no
more
mighty
Thunderings
and
Hail
:
he
desired
Moses
to
pray
to
God
to
remove
the
plagues
from
him
;
but
never
desired
that
his
sin
,
and
the
hardness
of
his
heart
might
be
taken
away
.
You
that
can
cry
out
,
oh
Lord
take
away
this
crosse
,
or
this
affliction
from
me
;
but
never
pray
to
have
your
sins
removed
,
and
your
corruptions
subdued
:
this
is
an
Argument
you
mourn
for
affliction
more
then
for
sin
.
3.
If
when
the
committing
of
a
sin
,
and
the
removing
of
an
affliction
stand
in
competition
together
,
you
would
rather
have
the
affliction
continued
,
then
commit
a
sin
:
this
shews
you
grieve
for
sin
,
rather
then
for
affliction
.
As
for
instance
,
when
a
man
is
brought
to
a
low
condition
,
and
a
great
decay
in
the
world
,
his
Trade
fails
,
and
his
stock
is
spent
,
if
that
man
be
more
troubled
for
his
sin
that
brought
him
into
that
condition
,
then
for
the
affliction
it self
,
then
he
will
not
commit
a
sin
to
repair
and
make
up
his
losses
,
though
he
did
know
,
that
the
committing
of
such
a
sin
would
do
it
;
and
so
in
any
other
case
:
as
I
have
read
a
story
of
a
Noble
man
,
whose
Sonne
and
Heire
was
supposed
to
have
been
bewitched
,
and
being
advised
by
some
to
go
to
a
Witch
,
to
have
his
Sonne
helped
and
unbewitched
again
;
he
answered
,
no
,
by
no
means
,
for
he
had
rather
the
Witch
should
have
his
Sonne
then
the
Devill
.
But
if
you
make
no
conscience
to
commit
a
sin
,
to
avoid
or
remove
an
affliction
,
if
you
will
break
the
hedge
of
a
command
to
avoid
a
little
foul
way
of
affliction
,
it
is
a
sign
that
you
mourn
for
your
crosses
and
afflictions
more
then
for
your
sins
,
and
that
you
never
grieved
so
much
for
your
corruptions
as
you
have
done
for
your
corrections
,
Job
36.21
.
so
those
that
in
their
distress
go
to
Witches
and
Wizzards
,
and
Fortune-tellers
,
as
Saul
did
to
the
witch
at
Endor
,
shew
that
they
grieve
more
for
affliction
then
for
sin
.
4.
If
you
mourn
for
sin
,
the
true
joy
that
ariseth
from
the
forgiveness
of
sin
,
will
swallow
up
the
grief
that
comes
to
thee
,
through
any
worldly
crosse
or
affliction
,
and
will
likewise
make
thee
to
undergoe
them
with
patience
.
That
man
grieves
for
sin
most
,
who
when
his
sin
is
pardoned
,
grieves
least
for
outward
trouble
;
when
the
comfort
of
his
sins
forgiveness
doth
more
rejoyce
him
,
then
the
continuance
of
any
affliction
upon
him
,
can
grieve
him
:
as
in
the
33
of
Esay
,
and
the
last
,
The
Inhabitants
shall
not
say
I
am
sick
;
for
the
people
that
dwell
therein
shall
be
forgiven
their
iniquity
:
those
people
they
were
like
a
Ship
in
a
great
tempest
,
their
Mast
broken
,
and
their
sails
loosed
,
all
their
tackling
lost
and
gone
;
why
?
what
then
?
yet
the
Inhabitants
shall
not
say
I
am
sick
,
because
the
Lord
hath
forgiven
them
their
sin
,
he
doth
not
say
,
they
shall
not
say
they
were
sick
;
but
they
shal
not
say
they
are
sick
,
because
their
sins
are
pardoned
:
the
sense
of
their
pardon
should
take
away
the
sense
of
their
pains
under
their
present
sufferings
:
now
when
it
is
thus
with
you
,
it
is
an
argument
that
your
trouble
was
more
for
sin
,
then
for
affliction
.
But
then
is
a
man
more
troubled
for
his
afflictions
,
then
for
his
sins
,
when
he
will
grieve
,
though
he
be
assured
that
his
sins
are
pardoned
,
and
that
he
is
an
heir
apparent
unto
glory
.
All
the
perswasions
he
hath
of
sins
forgiveness
,
doth
no
whit
allay
his
impatience
.
And
thus
I
have
done
with
this
second
caution
,
that
you
take
heed
you
do
not
look
upon
that
as
a
mourning
for
sin
,
that
is
onely
for
some
outward
trouble
and
affliction
.
Before
I
come
to
the
third
caution
,
give
me
leave
to
lay
all
close
to
your
hearts
by
a
word
or
two
of
application
,
and
the
use
that
I
shall
make
of
what
hath
been
said
in
these
two
Queries
,
shall
be
first
for
reproof
,
Use
of
Reproofe
.
and
then
for
exhortation
.
1.
For
reproof
to
those
that
are
so
far
from
weeping
as
if
they
wept
not
for
afflictions
,
that
they
weep
so
excessively
,
as
if
their
whole
bodies
were
made
of
a
lump
of
Ice
,
that
does
all
dissolve
into
tears
,
when
the
Sun
of
affliction
does
scorch
them
.
How
many
men
are
there
that
are
easily
drawn
to
sorrow
immoderately
for
worldly
crosses
.
We
use
to
say
when
a
man
weeps
,
that
he
waters
his
plants
;
and
you
know
,
that
when
you
water
your
plants
in
your
Garden
too
much
,
you
drown
and
kill
them
,
and
so
when
you
weep
over
much
for
afflictions
,
you
drown
your
plants
,
and
discompose
your
spirits
,
and
make
them
unfit
for
any
spirituall
imployment
.
2.
This
reproves
those
that
when
they
come
to
mourn
and
weep
for
their
sins
and
corruptions
,
they
are
so
sparing
of
their
teares
,
that
then
they
weep
as
if
they
wept
not
,
a
slight
superficiall
sigh
,
or
some
tear
extracted
by
violence
,
is
the
greatest
sorrow
that
many
men
have
for
sin
:
when
men
are
like
a
Cloud
,
that
will
easily
drop
down
teares
for
any
outward
affliction
;
but
like
a
Rock
that
cannot
shed
a
drop
for
sin
,
for
dishonouring
and
displeasing
of
God
.
Many
people
are
like
to
Lewis
the
●…th
,
King
of
France
,
that
did
alwayes
carry
a
Crucifix
in
his
hat
,
and
when
he
committed
any
grosse
and
abominable
sin
,
would
take
off
his
hat
and
bow
to
his
Crucifix
,
and
aske
forgiveness
,
and
then
thought
all
was
well
presently
.
Most
men
are
apt
to
be
slight
and
superficiall
in
their
griefs
for
sin
:
why
now
?
how
do
you
invert
the
Apostles
Order
and
direction
here
?
when
you
weep
for
sin
as
if
you
wept
not
,
and
are
excessive
and
immoderate
in
your
worldly
sorrows
.
2.
Use
of
Counsel
.
By
way
of
counsel
,
be
perswaded
to
look
upon
your
sins
as
greater
matter
of
sorrow
and
grief
,
then
all
the
afflictions
that
ever
befell
you
:
oh
weep
,
and
weep
again
for
them
;
for
your
sins
are
worser
and
greater
evills
then
all
your
outward
troubles
,
and
the
better
to
encourage
you
to
this
duty
,
consider
First
,
That
sin
is
the
cause
or
inlet
of
all
your
afflictions
,
had
it
not
been
for
sin
,
you
had
undergone
no
suffeirngs●
▪
rather
therefore
mourn
for
the
cause
,
then
for
the
afflictions
themselves
.
Secondly
,
Afflictions
are
not
so
bad
as
sin
,
in
regard
God
is
the
Authour
of
all
our
afflictions
;
but
sin
is
such
an
evill
,
that
God
disclaims
that
though
there
be
no
evill
in
the
City
but
God
doth
it
,
that
is
,
he
is
the
Authour
of
the
evill
of
afflictions
;
yet
he
disclaims
being
the
Authour
of
sin
.
Thirdly
,
Consider
,
that
all
outward
afflictions
are
consistent
with
grace
;
but
many
sins
are
utterly
incompatible
and
inconsistent
with
grace
.
Let
your
afflictions
be
never
so
great
,
yet
you
may
be
a
godly
man
for
all
that
,
you
may
be
as
poor
as
Job
was
,
or
as
miserable
as
Lazarus
,
and
endure
any
afflictions
whatsoever
,
and
yet
all
this
be
consistent
with
grace
;
but
all
sin
is
not
consistent
with
grace
,
as
the
sin
against
the
Holy
Ghost
,
the
sin
of
finall
impenitency
,
or
finall
obduracy
and
hardness
of
heart
,
these
are
not
consistent
with
grace
,
and
therefore
you
have
more
cause
to
mourn
for
sin
then
for
afflictions
,
and
4thly
,
Consider
,
that
afflictions
they
reach
but
to
the
body
,
but
sin
that
reaches
to
the
soul
,
afflictions
can
make
but
the
outward
man
miserable
,
but
sin
will
destroy
and
undo
the
soul
,
and
make
that
miserable
;
and
therefore
be
perswaded
rather
to
weep
for
your
sins
and
corruptions
then
for
your
sufferings
and
corrections
.
SERM.
V.
Caution
3
WEe
come
now
to
the
third
caution
,
and
that
is
this
:
Conc
:
concerning
mourning
for
sin
.
is
it
so
,
that
we
must
weep
as
if
we
wept
not
,
then
take
this
caution
,
that
Christians
are
not
only
to
take
heed
,
that
they
weep
moderately
for
worldly
afflictions
;
but
they
are
also
to
take
care
,
that
they
be
not
excessive
in
their
sorrows
for
their
sins
and
corruptions
.
But
before
I
handle
this
case
of
Conscience
,
give
me
leave
to
premise
three
conclusions
.
Con.
1
1.
That
a
man
may
weep
overmuch
for
his
sins
.
This
you
have
laid
down
in
2
Cor.
2.7
.
The
Corinthians
did
fear
that
the
excommunicated
person
,
would
be
swallowed
up
with
over
much
sorrow
for
his
sin
,
saies
the
Apostle
,
ye
ought
rather
to
forgive
him
,
and
to
comfort
him
,
lest
perhaps
such
a
one
should
be
swallowed
up
with
over
much
sorrow
.
2.
Con.
2
Take
this
conclusion
,
that
there
be
but
few
in
the
world
that
do
overmuch
grieve
&
sorrow
for
their
sins
:
where
one
offends
in
sorrowing
too
much
,
thousands
and
ten
thousands
do
offend
in
sorrowing
too
little
,
there
are
but
few
that
are
immoderate
in
their
sorrows
for
sin
.
3.
Con.
3
Consider
,
that
none
but
disconsolate
and
doubting
,
and
despairing
sinners
do
over-much
grieve
for
their
sins
.
Obdurate
sinners
do
not
grieve
at
all
,
and
assured
Christians
they
will
not
grieve
too
much
,
only
disconsolate
and
despairing
sinners
do
sorrow
over-much
.
And
here
comes
in
the
third
case
of
conscience
,
Case
of
conscience
when
Christians
may
be
said
to
grieve
too
much
for
sinne
.
how
or
in
what
case
a
man
may
weep
and
sorrow
over-much
for
sin
.
I
shall
resolve
this
case
very
briefly
.
First
,
That
sorrow
for
sin
is
excessive
,
that
makes
a
Christian
pore
so
much
upon
his
corruptions
,
that
he
over-looks
his
graces
.
A
Child
grieves
too
much
when
he
so
blubbers
and
cries
,
the
tears
trickling
down
his
eyes
,
that
he
cannot
see
his
Letters
,
nor
read
his
Book
:
so
a
Christian
grieves
too
much
for
his
corruptions
,
when
he
cannot
see
,
nor
blesse
God
for
those
graces
he
gives
him
.
2.
You
grieve
over-much
for
sin
when
it
doth
damne
and
darken
your
evidences
for
Heaven
;
when
a
Christian
does
so
pore
upon
his
sins
,
and
discover
such
cause
of
grief
and
sorrow
from
them
,
that
he
never
looks
into
his
own
heart
to
see
what
cause
of
joy
he
hath
there
,
in
having
an
assurance
of
his
interest
in
Christ
,
and
a
right
and
title
unto
glory
.
Beloved
,
God
would
not
have
one
grace
to
justle
out
another
,
sorrow
for
sin
is
a
grace
;
but
yet
God
would
not
have
this
to
justle
out
spirituall
joy
.
When
a
Christian
does
so
grieve
for
sin
,
that
he
casts
away
all
hopes
of
Heaven
,
then
his
forrow
is
excessive
,
when
he
grieves
and
blubbers
so
that
he
cannot
read
his
evidences
for
Heaven
.
3dly
,
Sorrowing
for
sin
is
excessive
,
when
it
laies
discouragements
upon
the
soul
to
come
in
to
Christ
for
pardon
and
remission
;
when
a
man
shall
so
grieve
for
sin
,
that
he
dares
not
venture
to
look
up
to
Jesus
Christ
for
mercy
,
and
to
lay
hold
upon
a
promise
for
his
comfort
,
when
a
sinner
does
thus
,
then
he
mourns
excessively
.
If
the
Children
of
Israel
in
the
wilderness
,
when
they
were
stung
of
the
fiery
Serpents
,
had
not
had
the
boldness
to
look
up
to
the
Brazen
Serpent
,
they
could
not
have
been
healed
and
recovered
;
so
when
sorrow
for
sin
makes
us
that
we
cannot
look
up
to
Christ
for
pardon
,
then
it
is
excessive
.
Sorrow
and
teares
for
sin
are
never
right
till
they
are
like
floods
of
water
to
drive
us
to
Christ
.
Fourthly
,
sorrow
for
sin
is
then
immoderate
,
when
it
so
overwhelms
you
,
that
you
can
take
no
comfort
in
the
outward
blessings
that
God
hath
given
you
,
as
Houses
or
Lands
,
or
Corne
,
or
Wine
,
or
the
like
.
When
a
Christians
sorrow
for
sin
doth
so
damp
his
spirits
,
that
he
cannot
take
that
outward
joy
and
lawful
complacency
in
worldly
comforts
that
God
allowes
him
,
then
is
your
sorrow
inordinate
:
though
many
think
that
God
allowes
that
sin
should
be
so
bitter
to
them
,
yet
it
is
no
such
matter
,
you
must
be
sorry
for
sin
,
and
yet
take
comfort
in
the
outward
blessings
that
God
bestowes
upon
you
.
Fifthly
,
Sorrow
for
sin
is
inordinate
,
when
it
puts
a
man
into
an
incapacity
to
receive
comforts
from
the
Gospel
,
when
a
Christian
shall
see
his
sin
so
great
,
and
his
case
so
sad
,
that
if
you
tender
the
promises
of
the
Gospel
to
him
,
they
are
as
things
of
no
worth
to
him
,
he
thinks
they
do
not
belong
to
him
,
and
therefore
can
find
no
comfort
nor
savour
in
any
of
them
.
When
a
man
shall
be
obstinate
,
and
peremptorily
stand
out
against
the
comforts
of
the
Gospel
because
of
his
sin
,
then
is
his
sorrow
inordinate
.
Thus
Asaph
did
in
Psal.
74.2
.
saies
he
,
I
was
in
trouble
,
and
my
soul
refused
to
be
comforted
.
When
a
mans
condition
is
sad
,
and
yet
he
refuseth
to
be
comforted
,
then
is
his
sorrow
excessive
.
Sixthly
,
Then
is
sorrow
for
sin
immoderate
,
when
it
disables
,
or
indisposeth
a
man
to
perform
his
duty
,
either
in
his
generall
or
particular
calling
,
when
it
doth
indispose
him
to
the
duties
of
his
generall
calling
as
a
Christian
,
that
he
cannot
pray
,
nor
read
,
nor
discourse
,
nor
hear
the
word
of
God
;
but
lies
alone
in
a
corner
,
and
will
not
admit
of
any
body
to
comfort
him
,
or
confer
with
him
;
that
sorrow
that
indisposeth
a
man
to
holy
duties
,
is
an
irregular
sorrow
,
Ps.
77.4
.
I
am
so
troubled
that
I
cannot
speak
,
to
wit
,
to
God
in
prayer
.
And
so
again
that
sorrow
that
indisposeth
a
man
to
the
duties
of
his
particular
Calling
as
a
man
,
that
he
cannot
work
,
or
study
,
or
trade
,
and
follow
his
particular
imployments
,
that
sorrow
is
an
inordinate
sorrow
.
God
doth
require
us
to
work
in
our
Callings
,
as
well
as
to
work
out
our
salvation
:
and
therefore
that
sorrow
that
hinders
and
indisposeth
us
to
it
is
excessive
,
and
immoderate
.
And
thus
I
have
shewed
you
when
sorrow
for
sin
is
excessive
,
and
have
onely
given
you
the
heads
of
things
,
and
have
likewise
done
in
resolving
the
third
case
of
conscience
.
Vse
We
come
now
to
the
application
:
and
if
it
be
so
that
a
Christian
must
not
onely
take
heed
of
grieving
overmuch
for
afflictions
,
but
for
sin
too
,
then
take
heed
you
do
not
pervert
this
Doctrine
;
take
heed
of
being
obstinate
and
perverse
,
and
hard-hearted
in
sin
;
though
I
tell
you
that
Christians
should
not
be
excessive
in
their
sorrows
for
sin
;
yet
I
do
not
say
that
wicked
men
should
be
obstinate
and
stout-hearted
in
sin
,
and
never
mourn
for
sin
at
all
.
No
,
it
were
well
for
them
that
they
could
weep
bitterly
for
their
sins
:
therefore
you
that
are
obstinate
and
presumptuous
sinners
,
take
heed
that
you
do
not
abuse
this
Doctrine
;
and
again
,
you
that
count
sin
your
greatest
burthen
,
that
every
mole-hill
of
sin
is
like
a
Mountain
upon
you
,
take
heed
that
ye
be
not
so
overwhelmed
with
sorrow
,
that
you
can
see
no
comfort
at
all
in
Christ
,
and
in
the
promises
of
Salvation
through
him
;
but
do
you
look
to
the
Lord
Jesus
Christ
,
and
see
that
there
is
more
in
Christ
to
save
you
,
then
there
is
in
your selves
to
condemn
you
;
though
there
be
abundance
of
corruption
in
you
,
yet
there
is
a
fullnesse
of
satisfaction
in
Christ
;
he
is
able
to
save
to
the
uttermost
all
that
shall
come
unto
God
by
him
.
All
you
that
do
belong
to
Christ
,
do
neither
weep
too
much
for
your
sins
,
nor
yet
too
little
,
do
not
say
I
will
not
grieve
nor
shed
tears
at
all
for
them
;
for
as
Christs
blood
was
shed
for
our
sins
,
so
we
should
shed
tears
for
them
;
but
yet
we
must
not
so
grieve
for
them
,
as
to
discourage
us
from
going
unto
Christ
,
and
to
darken
our
evidences
for
Heaven
.
Use
.
Exhortation
.
We
have
onely
now
a
use
of
exhortation
,
and
then
I
have
done
.
If
Christians
must
take
heed
that
they
weep
as
if
they
wept
not
,
(
for
that
is
the
scope
of
the
Text
)
then
let
me
in
the
bowells
of
Christ
,
perswade
all
you
that
are
the
people
of
God
,
to
labour
to
fulfill
this
Apostolike
Rule
,
that
you
would
so
carry
your selves
,
as
those
that
have
better
hopes
,
Several
Considerations
to
keep
men
from
excessive
sorrow
.
and
better
things
to
look
after
then
any
thing
here
below
.
And
as
before
I
gave
you
twelve
considerations
to
allay
&
keep
under
excessive
sorrow
:
so
now
I
shall
give
you
7
or
8
Considerations
more
to
keep
out
excessive
sorrow
,
which
if
seriously
laid
to
heart
,
may
be
a
great
help
to
keep
you
from
breaking
out
into
immoderate
sorrow
whatever
betides
you
.
Consid.
1
1.
Consider
,
that
excessive
sorrow
for
worldly
crosses
,
argues
either
a
totall
want
of
grace
,
or
else
an
extream
weakness
of
grace
.
First
,
it
sometimes
argues
a
totall
want
of
grace
.
It
is
with
a
Christian
in
this
case
,
as
it
is
with
the
rusty
hinges
of
a
door
:
if
you
open
or
shut
the
door
,
they
will
skreak
&
make
a
noise
;
but
if
you
put
some
oyl
upon
them
,
they
do
not
so
:
so
Christians
many
times
,
God
cannot
touch
them
with
his
rod
of
afflictions
,
but
they
cry
out
,
and
are
immoderate
in
their
sorrows
,
and
impatient
under
Gods
hand
,
and
the
reason
of
it
is
,
because
they
want
the
Oyl
of
grace
:
or
if
it
doth
not
argue
a
totall
want
of
grace
,
yet
it
is
a
sign
of
a
great
deal
of
weakness
of
grace
;
I
have
observed
often
times
in
London
streets
,
that
a
pair
of
new
Cart
wheels
will
skreak
and
make
a
noyse
as
they
go
along
;
but
an
old
Cart
goes
away
silently
.
So
if
when
God
laies
afflictions
upon
thee
,
thou
art
like
a
new
Cart
,
that
thou
criest
out
,
and
mournest
immoderately
under
his
hand
,
it
argues
,
that
thou
art
but
a
new
and
a
weak
Christian
:
he
that
faints
in
the
day
of
adversity
saies
Solomon
,
his
strength
is
small
.
But
now
a
Christian
that
hath
been
long
used
and
experienced
in
troubles
and
afflictions
,
you
may
lay
a
great
and
heavy
burden
upon
him
,
and
he
will
make
no
noyse
under
it
.
Consid.
2
2.
Another
consideration
to
keep
out
excessive
sorrow
,
is
this
;
consider
that
whatsoever
crosses
befall
you
in
the
world
,
they
are
but
the
manifestations
and
executions
of
Gods
will
,
which
is
the
rule
of
order
and
justice
,
his
dispensations
are
good
and
just
in
themselves
;
if
Gods
will
be
done
,
though
thy
will
be
crost
,
it
is
no
matter
.
This
was
that
which
kept
David
from
excessive
sorrow
in
2
Sam.
12.21,22
.
Davids
Servants
wondred
that
he
should
fast
and
weep
for
his
Child
while
it
was
alive
:
but
when
the
Child
was
dead
,
he
should
rise
up
and
eat
bread
,
and
be
no
more
sad
.
And
David
said
,
while
the
Child
was
yet
alive
I
fasted
and
wept
;
for
I
said
,
who
can
tell
whether
God
will
be
gracious
to
me
,
that
the
Child
may
live
;
but
now
he
is
dead
,
wherefore
should
I
mourn
?
can
I
bring
him
back
again
?
I
shall
go
to
him
,
but
he
shall
not
return
to
me
.
Now
I
see
the
will
of
God
is
accomplisht
,
why
should
I
grieve
at
it
?
I
will
hold
my
tongue
,
and
not
open
my
mouth
,
because
the
Lord
hath
done
it
,
Psal.
39.9
.
Consid.
3
3.
Consider
,
that
before
conversion
,
you
did
never
grieve
for
the
want
of
grace
,
and
want
of
spirituall
mercies
.
Why
then
after
conversion
,
should
you
weep
for
worldly
things
,
when
you
enjoy
spirituall
mercies
.
Consider
,
before
conversion
,
I
was
content
with
outward
worldly
comforts
,
and
never
was
troubled
for
want
of
grace
and
hopes
of
Heaven
,
and
want
of
reconciliation
with
God
,
I
did
never
grieve
for
these
;
and
seeing
when
I
was
without
Christ
,
I
did
not
grieve
for
the
want
of
him
,
now
when
I
have
Christ
,
shall
I
grieve
because
I
want
the
ordinary
and
common
blessings
of
worldly
things
?
A
Christian
with
a
holy
indignation
should
take
a
revenge
upon
himself
;
if
before
my
conversion
,
I
could
not
grieve
for
the
want
of
grace
,
now
I
have
grace
,
I
will
not
grieve
for
the
want
of
outward
comforts
,
seeing
there
is
infinitely
more
reason
you
should
grieve
for
want
of
spirituall
then
temporall
mercies
.
4.
To
keep
out
worldly
sorrow
,
consider
,
that
God
never
laies
any
outward
crosse
or
affliction
upon
his
people
;
but
it
is
for
sin
,
either
for
the
punishment
of
sin
,
or
the
prevention
,
or
purging
of
it
out
.
1.
For
the
punishment
of
thy
sins
;
and
if
it
be
for
the
punishment
of
thy
sin
,
then
,
if
thou
mourn
for
any
thing
,
mourn
for
thy
sins
that
was
the
cause
,
rather
then
for
affliction
,
which
is
but
the
effect
of
thy
sin
;
accept
the
punishment
of
thine
iniquity
,
Levit.
26.
with
submission
;
but
look
upon
the
sin
with
detestation
:
we
have
no
reason
to
complain
of
our
afflictions
,
Lamen
:
3.39
.
why
doth
the
living
man
complain
,
man
for
the
punishment
of
his
sin
?
you
should
in
this
case
rather
grieve
for
your
sins
,
then
for
your
punishments
.
And
2dly
,
If
it
be
not
for
the
punishment
,
then
it
is
for
the
prevention
of
sin
,
to
keep
thee
from
sin
,
and
this
was
the
end
why
God
punished
Job
,
33
Job
17.
it
was
,
that
he
might
drive
man
from
his
purpose
,
and
hide
pride
from
him
.
And
therefore
suppose
God
takes
away
an
Estate
,
or
friends
,
or
any
outward
comfort
from
you
,
as
long
as
it
is
to
prevent
a
sin
,
to
preserve
you
from
Hell
and
damnation
,
you
have
no
cause
of
grief
.
If
a
Doctor
takes
away
your
blood
from
you
,
to
prevent
a
pleurisie
,
will
you
be
angry
with
him
?
surely
no
;
so
God
never
takes
away
any
outward
comfort
from
his
people
,
but
it
is
in
mercy
that
he
may
prevent
sin
thereby
.
Or
3dly
,
If
not
for
the
punishment
or
prevention
of
sin
,
then
it
is
for
the
purging
out
of
sin
,
as
in
Esay
27.9
.
by
this
therefore
shall
the
iniquity
of
Jacob
be
purged
,
and
this
is
all
the
fruit
of
it
to
take
away
his
sin
.
A
man
will
not
be
grieved
,
that
Physick
makes
him
sick
,
and
pains
him
in
his
bowels
,
because
it
purgeth
out
noxious
and
hurtfull
humours
.
Beloved
,
your
crosses
are
but
purging
pills
to
purge
out
your
corruptions
.
All
worldly
afflictions
are
either
for
the
punishment
,
prevention
,
or
purging
out
of
sin
,
and
therefore
we
have
cause
to
bear
them
patiently
.
Consid.
6
6.
Consider
,
that
God
turns
all
worldly
crosses
and
losses
into
spirituall
advantages
to
his
people
,
thou
shalt
never
be
a
loser
by
thy
afflictions
.
As
when
a
poor
man
that
is
in
debt
,
and
in
very
much
want
of
money
,
shall
come
to
a
rich
man
,
and
make
known
his
condition
to
him
,
and
beg
relief
from
him
;
the
man
goes
presently
to
his
Chest
,
and
fetches
a
bag
of
money
,
and
throwes
it
at
him
,
the
poor
man
would
not
look
upon
this
as
any
wrong
or
injury
done
to
him
,
but
would
rather
be
thankfull
for
it
.
So
God
turns
all
our
seeming
crosses
and
afflictions
into
reall
and
spirituall
advantages
to
us
.
Phil.
1.19
.
I
know
said
Paul
,
that
this
shall
turn
to
my
salvation
.
All
things
shall
work
together
for
good
to
them
that
love
God
.
Rom.
8
28.
Though
we
cannot
see
how
it
should
come
to
passe
,
but
are
in
this
case
,
like
unto
little
Children
,
who
when
they
see
a
heap
of
beautifull
and
sweet
Roses
lying
upon
a
Table
,
and
their
Mother
goes
and
puts
them
in
a
morter
,
and
pounds
them
all
to
peeces
,
the
Child
cries
and
thinks
the
Mother
spoyls
them
,
though
she
does
it
to
make
a
conserve
of
them
,
that
they
may
be
more
usefull
and
durable
.
So
we
think
we
have
comforts
like
beds
of
Roses
,
and
when
the
Lord
takes
them
from
us
,
and
breaks
them
all
to
pieces
,
we
are
apt
to
conceive
they
are
all
spoiled
and
destroyed
,
and
we
undone
by
it
,
whereas
God
intends
it
to
work
for
our
greater
benefit
and
advantage
.
Consid.
7
7.
Live
in
the
meditation
and
contemplation
of
the
joyes
and
glory
of
Heaven
.
And
this
will
be
a
great
means
to
keep
out
worldly
sorrow
,
the
glory
and
happiness
of
Heaven
will
so
transport
a
Christians
soul
with
spirituall
joy
,
that
he
will
not
easily
be
over-whelmed
with
worldly
sorrow
.
I
have
read
one
of
the
Schoolmen
that
was
of
this
opinion
,
that
the
reason
why
Adam
in
innocency
was
not
sensible
of
his
nakednesse
,
was
because
he
was
so
taken
up
with
immediate
converse
and
communion
with
God
.
So
now
,
if
you
were
more
taken
up
with
conversing
with
God
,
and
apprehensions
of
glory
,
though
you
had
nothing
here
below
,
yet
you
would
think
you
wanted
nothing
.
The
consideration
of
Heaven
,
and
glory
,
and
happiness
,
would
make
you
over-look
all
worldly
crosses
and
afflictions
:
it
is
said
of
Paul
,
that
he
was
rapt
up
into
the
third
Heaven
,
and
saw
things
ineffable
;
but
whether
in
the
body
or
out
of
the
body
,
he
could
not
tell
:
that
is
,
he
saw
so
much
glory
,
and
was
so
taken
up
with
the
joyes
of
Heaven
,
that
he
could
not
tell
whether
he
was
in
the
body
or
no
,
it
made
him
to
forget
all
his
troubles
and
miseries
here
below
.
I
remember
I
have
read
in
Jerome
,
what
advice
he
he
gives
a
young
man
in
his
time
that
was
overmuch
pressed
with
sorrow
and
grief
for
worldly
crosses
.
Saies
he
,
do
but
now
and
then
take
a
turn
or
two
in
Paradise
,
and
then
you
will
never
think
of
a
wilderness
,
or
be
troubled
at
the
miseries
of
a
desert
.
Oh
beloved
,
that
your
souls
had
once
this
art
of
divine
speculation
,
and
contemplation
,
that
you
might
have
an
experimentall
knowledge
of
the
joyes
of
Heaven
,
and
this
would
keep
you
from
mourning
any
more
for
worldly
crosses
.
When
Christ
was
transfigured
upon
the
Mount
,
saies
Peter
to
him
,
Master
,
Master
,
it
is
good
for
us
to
be
here
,
let
us
build
three
Tabernacles
,
one
for
thee
,
one
for
Moses
,
and
one
for
Elias
,
he
was
so
lifted
up
,
with
the
sight
of
Heaven
,
that
he
never
thought
that
he
was
then
upon
a
barren
Mountain
,
and
of
what
wants
and
exigencies
they
should
be
driven
to
there
.
I
have
formerly
told
you
what
I
have
read
of
the
Eagle
,
that
she
is
like
no
other
Bird
that
flies
in
the
Aire
;
for
whereas
all
other
Birds
when
they
are
hurt
,
or
want
meat
to
satisfie
their
hunger
,
will
crie
and
mourn
,
and
make
a
noyse
:
the
Eagle
,
when
it
is
hurt
,
will
fly
aloft
,
and
comfort
her self
with
the
warm
beams
of
the
Sun
.
And
oh
Beloved
,
if
you
would
Eagle-lik
sore
aloft
in
divine
meditations
,
and
contemplations
of
heavenly
glory
and
happiness
:
this
would
arm
you
against
worldly
sorrow
very
much
.
8.
Remember
that
your
sins
call
for
more
teares
from
you
,
then
you
are
able
to
shed
;
and
therefore
do
not
wast
them
about
worldly
things
.
Beloved
,
could
you
dissolve
into
tears
for
your
sins
,
it
would
all
be
too
little
to
express
your
grief
and
sorrow
for
them
;
nay
,
were
every
drop
of
tears
you
shed
,
an
Ocean
,
it
would
be
too
little
to
shed
for
sin
.
Tears
are
sweet
water
,
and
it
is
pitty
to
wash
foul
Rooms
with
them
,
reserve
them
for
your
sins
,
they
have
more
need
of
them
;
and
if
you
had
more
tears
,
all
would
be
too
little
:
nay
,
were
your
head
a
Fountain
,
and
your
eyes
Rivers
of
tears
,
they
would
all
be
too
little
to
shed
,
for
those
many
sins
and
iniquities
that
you
have
committed
against
God
.
And
thus
I
have
done
with
this
first
part
of
the
Text
,
and
they
that
weep
as
if
they
wept
not
.
SERM.
VI.
1
Cor.
7.30,31
.
—
And
they
that
rejoyce
as
though
they
rejoyced
not
.
WEe
now
proceed
to
the
second
part
of
the
Apostolicall
Directory
,
and
they
that
rejoyce
as
though
they
rejoyced
not
.
If
your
condition
here
in
the
world
be
sad
and
miserable
,
and
afflicted
,
then
your
duty
is
to
weep
as
if
you
wept
not
.
But
if
you
meet
with
a
gale
of
prosperity
and
happiness
,
and
enjoy
the
comforts
of
this
world
in
abundance
,
then
you
must
rejoyce
as
if
you
rejoyced
not
;
that
is
,
you
must
rejoyce
moderately
and
with
discretion
.
And
the
point
of
instruction
that
I
shall
give
you
from
hence
,
shall
be
this
.
Doct.
That
it
is
the
duty
of
Christians
,
not
onely
to
take
heed
that
they
be
not
excessive
in
worldly
sorrow
for
outward
crosses
;
but
also
to
take
care
that
they
be
not
excessive
in
worldly
joy
for
outward
comforts
.
All
under-moone
comforts
,
we
may
joy
in
them
too
much
.
In
the
prosecution
of
this
Doctrine
,
I
shall
dispatch
these
2.
or
3.
queries
.
-
1.
I
shall
shew
you
when
your
joy
is
excessive
.
-
2.
I
shall
lay
you
down
some
Rules
to
keep
your
joy
within
bounds
,
that
you
do
not
over-joy
in
the
comforts
of
this
life
.
-
3.
And
then
I
shall
give
you
something
by
way
of
Use
and
Application
.
I
shall
not
come
to
handle
any
of
these
at
this
time
;
Severall
Conclusions
concerning
immoderate
joy
for
worldly
comforts
.
but
shall
first
as
my
usuall
method
is
,
lay
down
6.
or
7.
Conclusions
by
way
of
premise
.
1.
Take
this
Conclusion
,
That
though
Christians
must
take
heed
,
that
they
are
not
immoderate
in
their
joy
for
worldly
comforts
;
yet
you
must
know
that
you
are
allowed
by
God
,
to
rejoyce
in
the
outward
comforts
that
he
gives
you
here
in
this
world
.
Eccles.
3.4
.
saies
Solomon
,
There
is
a
time
to
mourn
,
and
a
time
to
rejoyce
,
and
in
Eccles.
9.7.9
.
Goe
thy
way
,
eat
thy
bread
with
joy
,
and
drink
thy
wine
with
a
merry
heart
,
live
joyfully
with
the
wife
whom
thou
lovest
.
So
in
Eccles.
7.14
.
in
the
day
of
prosperity
rejoyce
;
so
Deut.
12.7
.
ye
shall
rejoyce
in
all
that
you
put
your
hand
unto
.
This
Con●…
sion
is
necessary
for
sad
and
melancholy
Christians
,
that
though
they
enjoy
an
affluence
and
confluence
of
worldly
comforts
,
yet
will
not
at
all
rejoyce
in
them
:
beloved
,
God
allowes
you
to
rejoyce
.
Consid.
2
2.
Consider
,
that
Religion
does
not
extirpate
or
annihilate
worldly
rejoycing
;
but
only
regulate
it
.
It
is
not
like
a
Weeding-hook
,
to
pluck
up
your
joy
by
the
roots
;
but
like
a
Pruning-hook
,
to
lop
off
the
luxuriancy
of
it
,
and
to
keep
your
joy
in
its
due
decorum
.
This
I
lay
down
to
take
away
those
prejudices
that
many
men
harbour
against
Religion
,
as
if
it
made
men
melancholy
,
being
apt
to
think
,
that
when
once
they
begin
to
be
Religious
,
that
then
they
must
forsake
and
abandon
all
worldly
comforts
,
and
for
ever
shake
hands
with
all
the
pleasures
of
this
life
.
Beloved
,
Religion
doth
not
annihilate
,
but
regulate
your
joyes
:
nay
,
being
Religions
,
does
rather
increase
then
any
way
diminish
your
joyes
,
when
God
made
a
Covenant
with
Abraham
,
he
promised
him
a
Son
,
and
God
gave
him
the
name
,
saying
,
thou
shalt
call
his
name
Isaac
,
which
signifies
laughter
.
Gen.
17.19
.
to
shew
,
that
after
thou
art
in
Covenant
with
God
,
thou
mayst
have
joy
and
pleasure
;
and
therefore
do
not
harbour
such
ill
thoughts
of
Religion
,
as
to
imagine
you
must
shake
hands
with
joy
,
when
you
close
with
Religion
.
3.
Take
this
conclusion
,
that
the
worldly
joy
of
a
wicked
man
is
oftentimes
mingled
with
more
inward
gripes
,
&
grief
of
spirit
,
then
the
worldly
joy
of
a
godly
man
is
;
As
in
Prov.
13,14
.
In
the
midst
of
laughter
the
heart
is
sorrowfull
.
2
Cor.
5.12
.
the
Apostle
there
speaks
of
some
that
did
glory
in
appearance
,
but
not
in
heart
.
The
joy
of
the
wicked
is
but
in
appearance
,
but
not
in
reality
.
When
they
are
in
their
greatest
jollity
and
mirth
,
even
then
they
have
some
inward
gripes
and
anguish
of
conscience
that
galls
&
troubles
them
:
a
man
may
have
a
neat
shooe
on
his
foot
,
yet
no
man
knows
where
it
pincheth
,
but
he
that
wears
it
.
A
wicked
mans
joy
,
is
like
a
godly
mans
sorrow
:
the
formers
joy
is
but
in
appearance
,
not
in
truth
;
and
a
godly
man
hath
something
like
sorrow
;
but
it
is
not
so
indeed
,
they
are
but
as
sorrowing
,
yet
alwayes
rejoycing
,
2
Cor.
6.10
.
The
blessing
of
the
Lord
maketh
rich
,
and
he
addeth
no
sorrow
with
it
,
Prov.
10.22
.
Conclu
.
4
4.
A
smaller
matter
will
interrupt
the
worldly
joy
of
a
wicked
man
,
then
will
interrupt
the
joy
of
a
godly
man
:
I
mean
that
outward
worldly
joy
that
he
hath
here
in
this
world
.
Esth
:
5.13
.
How
soon
was
Hamans
joy
interrupted
?
though
he
had
so
much
cause
of
ioy
in
the
glory
of
his
riches
,
and
the
multitude
of
his
Children
,
and
his
promotion
in
the
Court
above
all
the
Princes
and
Servants
of
the
King
.
And
yet
because
poor
Mordecai
did
not
bow
to
him
and
reverence
him
,
he
was
sore
displeased
,
and
could
take
no
joy
in
all
that
he
had
.
So
it
was
with
Ahab
,
though
he
had
a
whole
Kingdom
,
yet
he
could
take
no
content
in
it
,
for
want
of
Naboths
Vineyard
:
a
little
thing
diverts
the
joy
of
a
wicked
man
,
and
therefore
their
joy
is
compared
to
the
crackling
of
thorns
under
the
pot
,
Eccles.
7.6
.
they
make
a
noyse
and
a
blaze
for
a
little
while
,
but
are
soon
put
out
.
Belshazzer
,
when
he
was
quaffing
in
his
golden
Bowles
,
and
in
the
midst
of
all
his
jollity
,
yet
a
hand-writing
upon
the
wall
quickly
dasht
all
his
joyes
,
and
made
him
hang
down
his
head
.
Conclu
.
5
5.
Though
it
be
lawfull
and
allowed
by
God
,
for
you
to
rejoyce
in
worldly
comforts
,
yet
there
are
some
things
that
you
are
not
to
rejoyce
in
,
I
shall
give
them
you
in
five
or
six
particulars
.
1.
You
must
not
rejoyce
in
your
own
sins
,
the
sins
you
do
commit
must
never
be
matter
of
rejoycing
to
you
;
but
thus
wicked
men
do
many
times
,
as
in
Jer.
11.15
.
when
thou
doest
evill
then
thou
rejoycest
:
so
in
Prov.
2.14
.
Solomon
speaks
of
some
who
did
rejoyce
to
do
evill
,
so
in
Psal.
52.1
.
it
is
said
of
Doeg
,
why
boastest
thou
thy self
in
mischief
oh
mighty
man
,
and
thou
lovest
evill
more
then
good
,
Gaudia
panitenda
.
God
does
not
allow
us
to
boast
and
rejoyce
in
sin
.
Such
rejoycings
(
as
one
saith
)
are
joyes
to
be
wept
for
,
these
go
merrily
to
Hell
.
2.
Neither
are
you
to
rejoyce
in
the
sins
of
other
men
,
they
are
never
permitted
by
God
to
be
matter
of
your
joy
,
1
Cor.
13.6
.
it
is
said
of
love
,
that
it
rejoyceth
not
in
iniquity
,
but
rejoyceth
in
the
truth
,
that
is
,
love
to
any
man
,
does
not
make
us
to
rejoyce
in
that
mans
sin
,
but
in
his
well-doing
.
In
Rom.
1.
last
,
those
are
not
only
condemned
by
God
that
do
the
same
things
with
wicked
men
;
but
those
also
that
have
pleasure
in
them
that
do
them
,
not
only
Covenant-breakers
,
uninercifull
men
,
backbiters
,
haters
of
God
,
despitefull
,
proud
,
boasters
,
inventers
of
evill
things
,
&c.
not
onely
those
that
commit
these
things
,
but
they
also
that
delight
in
those
men
that
do
commit
them
are
condemned
.
This
is
rather
matter
of
grief
then
joy
,
Psal.
119.136
.
Rivers
of
water
run
down
mine
eyes
,
because
men
keep
not
they
Law
,
and
2
Pet.
2.8
.
't
is
said
,
Lot
vexed
his
righteous
soul
with
the
ungodly
conversation
of
wicked
men
;
and
upon
this
ground
,
learned
Mr.
Perkins
condemns
the
use
of
Stage-playes
,
they
being
for
the
most
part
representations
of
mens
villany
and
wickedness
,
to
provoke
the
spectators
to
joy
and
laughter
,
and
therefore
are
unlawfull
,
and
not
to
be
used
.
3.
You
are
not
to
rejoyce
at
all
for
the
punishment
of
sin
,
in
the
unreasonable
Creatures
.
And
upon
this
ground
,
the
same
Authour
condemns
the
use
of
Bull
or
Bear-baiting
,
or
Cock-fighting
,
because
it
is
a
rejoycing
in
that
which
is
the
product
of
sin
;
for
it
was
sin
that
first
put
an
enmity
between
the
Bear
and
the
Dog
,
and
between
Creature
and
Creature
,
sin
was
the
cause
of
all
discords
and
antipathies
between
Creatures
,
and
therefore
it
is
not
allowable
for
us
to
rejoyce
in
that
which
is
the
effect
of
our
own
sin
.
Indeed
,
for
Bull-baiting
more
may
be
said
;
it
may
make
the
Bull
the
more
serviceable
for
mans
food
;
but
meerly
to
bait
a
Bull
for
recreation
is
unlawfull
.
So
likewise
hawking
and
hunting
,
are
allowable
,
because
those
Creatures
cannot
be
taken
without
it
.
But
all
you
that
delight
in
Stage-playes
,
and
make
other
mens
sin
the
matter
of
your
joy
.
And
you
that
frequent
Bear-beatings
,
and
Cock-fightings
,
and
the
like
,
are
to
be
reproved
;
and
let
me
perswade
you
to
leave
it
off
in
time
to
come
.
And
upon
this
ground
likewise
,
the
same
Authour
condemns
Noble-men
that
keep
fools
in
their
Houses
,
to
be
matter
of
sport
and
pleasure
to
them
.
This
is
not
allowed
by
God
,
because
it
is
a
rejoycing
in
that
which
is
a
punishment
for
sin
in
another
Creature
.
4.
You
must
not
rejoyce
in
goods
ill
gotten
,
goods
ill
gotten
the
Lord
never
allows
you
to
rejoyce
in
,
Psal.
62.10
.
Rejoyce
not
in
robberies
,
neither
in
goods
ill
gotten
;
so
in
Habakkuk
1.13,14,15
.
The
Lord
is
of
purer
eyes
then
to
behold
evill
,
wherefore
lookest
thou
upon
them
that
deal
treackerously
,
and
holdest
thy
tongue
when
the
wicked
devoureth
the
man
that
is
more
righteous
then
he
,
and
makest
men
as
fishes
of
the
Sea
,
as
the
creeping
things
that
have
no
Ruler
over
them
.
They
take
up
all
of
them
with
the
angle
,
they
catch
them
into
their
Net
,
and
gather
them
in
their
drag
,
that
is
the
poor
;
and
what
followes
?
therefore
they
rejoyce
and
are
glad
.
The
Lord
condemns
the
rich
men
,
because
they
got
their
Estates
by
wronging
the
poor
,
and
by
usury
,
and
the
like
:
therefore
you
had
more
need
make
restitution
for
what
you
have
injured
men
,
and
fraudul●ntly
taken
from
them
,
then
to
rejoyce
in
it
,
or
to
build
Hospitalls
,
and
make
a
great
flourish
in
the
world
,
to
advance
thy
pride
and
vain
glory
.
Levit.
6.4
.
You
may
rejoyce
in
your
lawfull
negotiations
in
buying
and
selling
,
and
getting
gain
honestly
,
these
you
may
rejoyce
in
.
But
you
are
not
to
rejoyce
in
goods
illgotten
.
If
thou
canst
in
buying
or
selling
over-reach
or
circūvent
a
man
,
&
when
thou
hast
got
a
good
penyworth
then
to
laugh
in
thy
sleeve
,
that
's
an
evill
,
Prov.
20.14
.
it
is
naught
,
it
is
naught
,
saies
the
buyer
;
but
when
he
is
gone
his
way
,
then
he
boasteth
.
In
Deut.
23.18
.
I
hate
,
saies
God
,
the
hire
of
a
whore
,
or
the
price
of
a
Dog
to
be
for
a
sacrifice
;
though
the
mony
in
its
self
be
good
,
yet
because
gotten
by
wickedness
and
uncleanness
,
the
Lord
abhorrs
it
;
the
Lord
abominates
those
that
bring
their
wickedness
before
him
to
rejoyce
in
.
Micah
1.7
.
all
the
graven
Images
of
Samaria
were
to
be
beaten
in
peeces
,
and
all
the
hire
thereof
burnt
with
fire
,
because
she
gathered
it
of
the
hire
of
an
Harlot
.
When
Ahab
was
heavy
,
and
displeased
,
because
he
could
not
have
Naboths
Vineyard
in
1
Kings
21.7
.
Jezebel
his
wife
did
very
wickedly
,
when
she
bid
him
rise
up
and
be
merry
,
because
she
would
get
the
Vineyard
for
him
.
It
is
a
very
ungodly
practice
to
rejoyce
in
goods
ill
gotten
,
by
cozening
and
defrauding
the
poor
.
5.
You
must
not
rejoyce
for
the
afflictions
and
sufferings
of
Gods
people
:
this
is
that
which
the
Lord
condemned
the
Edomi●es
for
,
in
the
Prophecy
of
Obadi●th
12.
thou
shouldest
not
have
rejoyced
over
the
Children
of
Judah
,
in
the
day
of
their
destruction
,
neither
shouldest
thou
have
spoken
proudly
in
the
day
of
distress
,
and
so
on
;
and
so
the
Lord
threatneth
Mount
Seir
and
Idumea
for
their
hatred
of
Israel
,
and
rejoycing
over
her
in
the
day
of
their
distress
,
Ezek.
35.16
.
saies
God
,
as
thou
didst
rejoyce
at
the
inheritance
of
the
house
of
Israel
,
because
it
was
desolate
,
so
will
I
do
unto
thee
,
thou
shalt
be
desolate
oh
Mount
Seir
,
&c.
Micah
7.8
.
saies
the
Church
there
,
rejoyce
not
against
me
oh
mine
enemies
;
for
though
I
fall
I
shall
arise
,
Prov.
17.5
.
he
that
is
glad
at
other
mens
calamities
shall
not
go
unpunished
,
Lam.
1.21
.
6.
You
are
not
to
make
the
miseries
and
sufferings
of
your
very
enemies
to
be
matter
of
rejoycing
to
you
,
Prov.
24.17
.
Rejoyce
not
when
thine
enemy
falleth
,
&
let
not
thy
heart
be
glad
when
he
stumbleth
.
Job
was
so
conscientious
in
this
particular
,
that
he
quite
disclaimes
any
such
practice
,
Job
31.29
.
saies
he
,
if
I
rejoyced
at
the
destruction
of
him
that
hated
me
,
or
lift
up
my self
when
evill
found
him
,
neither
have
I
suffered
my
mouth
to
sin
by
wishing
a
curse
to
his
soul
.
Job
disavoues
such
courses
as
these
:
you
ought
not
to
make
the
afflictions
and
sufferings
of
the
worst
enemy
you
have
in
all
the
world
,
to
be
matter
of
rejoycing
to
you
.
Indeed
,
if
you
look
upon
them
as
the
enemies
of
God
,
and
of
his
Church
,
then
you
may
rejoyce
at
their
destruction
as
they
are
Gods
enemies
:
thus
David
did
,
saies
he
,
I
hate
them
that
hate
thee
,
yea
I
hate
them
with
a
perfect
hatred
.
You
must
hate
no
man
as
he
is
your
enemy
,
or
does
an
injury
to
you
;
but
as
he
is
Gods
enemy
,
you
ought
to
hate
him
,
and
to
rejoyce
at
his
destruction
:
neither
of
these
six
particulars
ought
to
be
the
matter
of
a
Christians
joy
.
Con.
6
Sometimes
unfit
to
rejoyce
in
lawfull
,
things
.
6.
Take
this
conclusion
,
that
there
are
some
times
and
seasons
,
wherein
it
is
not
expedient
to
rejoyce
,
even
in
lawfull
things
;
I
shall
name
them
to
you
very
briefly
.
First
,
in
dayes
of
publick
and
solemn
fasting
,
and
humiliation
,
then
the
Bride
must
come
out
of
her
Closet
,
and
the
Bridegroom
out
of
his
Chamber
,
expressions
of
joy
are
then
unseasonable
.
Secondly
,
When
a
Land
is
made
desolate
by
wasting
and
ruining
Judgements
,
Isa.
23.12
.
Esay
24.8
.
all
rejoycing
shall
cease
,
because
the
day
of
their
captivity
is
drawing
on
,
Ezek.
21.10
.
A
sword
,
a
sword
is
sharpned
,
and
also
furbished
,
to
make
a
sore
slaughter
,
should
we
then
make
mirth
,
it
contemneth
the
rod
of
my
Son
,
as
every
Tree
.
As
if
he
should
have
said
,
now
the
Sword
is
sharpned
,
and
afflictions
ready
prepared
for
us
,
if
we
should
now
make
mirth
,
were
not
this
to
contemn
the
Rod
of
God
?
and
to
account
no
more
of
his
glittering
Sword
,
then
of
a
rod
that
growes
upon
a
Tree
,
Nehem.
1.4.5
.
it
is
said
of
Nehemiah
,
that
was
the
Kings
Cup-bearer
,
though
he
were
never
sad
aforetime
in
the
Kings
presence
,
yet
when
he
heard
that
the
remnant
that
were
left
of
the
captivity
were
in
such
great
distress
,
the
Wall
of
Jerusalem
broken
down
,
and
the
Gates
thereof
burnt
with
fire
;
then
he
sate
down
and
wept
,
and
mourned
,
and
fasted
,
and
prayed
before
the
God
of
Heaven
,
and
would
by
no
means
rejoyce
.
Thirdly
,
when
the
hand
of
God
lies
heavy
on
any
particular
man
or
Family
wherein
he
dwelleth
,
it
should
be
a
house
of
mourning
then
,
Eccles.
7.2
.
Fourthly
,
after
some
great
defection
or
apostatizing
from
God
;
after
you
have
fallen
into
some
great
and
foul
sin
or
transgression
,
then
is
no
time
to
rejoyce
.
You
have
an
excellent
Text
for
this
,
Hosea
9.8
.
rejoyce
not
oh
Israel
for
joy
,
as
other
people
,
for
thou
hast
gone
a
whoring
from
thy
God
:
other
people
may
rejoyce
;
but
thou
must
not
,
because
thou
hast
gone
a
whoring
after
other
Gods
:
Psa.
38.
Psa.
31.10
.
thou
shouldest
go
mourning
all
thy
life
long
,
till
the
scandall
were
stopt
,
thy
sin
subdued
,
and
thy
soul
reconciled
.
It
is
very
observable
of
David
;
you
read
,
after
he
fell
into
the
sin
of
uncleanness
,
what
a
sad
man
he
was
a
great
while
,
saies
he
,
I
have
no
quietness
in
my
bones
by
reason
of
my
sin
,
I
roar
in
the
disquietness
of
my
heart
;
but
was
all
Davids
joy
gone
?
Yes
;
for
though
he
had
many
mercies
that
might
have
promoted
his
joy
,
yet
he
could
take
no
comfort
in
any
.
There
were
three
circumstances
more
especially
,
that
might
have
provoked
David
to
break
forth
into
worldly
joy
.
As
first
,
he
was
a
King
,
and
sate
upon
a
Throne
in
State
and
pomp
,
and
dignity
,
and
yet
this
could
not
chear
up
his
spirits
;
but
he
lay
humbling
himself
,
and
sorrowing
in
the
dust
.
And
secondly
,
David
was
a
Musitian
,
a
man
cunning
in
playing
upon
the
Harp
,
1
Sam.
16,17,18
.
and
yet
the
melody
of
his
musick
could
not
chear
up
his
heart
.
Thirdly
,
He
was
naturally
a
man
of
a
merry
constitution
,
David
was
of
a
ruddy
countenance
,
and
merrily
disposed
,
and
yet
all
these
advantages
could
not
make
him
rejoyce
.
His
sin
did
so
trouble
him
and
deject
him
,
lying
upon
his
conscience
,
that
though
he
were
a
King
,
a
Musitian
,
and
of
a
merry
temper
,
yet
all
these
could
not
make
him
rejoyce
,
neither
could
he
rejoyce
till
after
his
sin
was
pardoned
.
So
much
for
the
sixth
Conclusion
.
Con.
7
7.
That
a
man
whose
naturall
temper
is
joyous
,
is
exposed
to
severall
evills
,
as
lust
,
lightness
of
spirit
,
abundance
of
discourse
,
to
company-keeping
,
&c.
Con.
8
8.
Take
notice
,
that
there
may
be
an
excess
in
spirituall
joy
,
as
well
as
in
worldly
joy
:
though
you
may
think
this
conclusion
a
very
strange
one
,
yet
it
is
a
true
one
:
Christians
should
take
heed
that
they
be
not
excessive
in
their
spirituall
joy
,
as
well
as
in
their
worldly
sorrow
,
and
then
they
are
excessive
when
their
spirituall
joy
makes
them
inconsiderate
and
rash
in
their
undertakings
,
when
it
makes
them
wilfull
and
precipitant
,
and
neglect
their
Callings
,
and
live
above
Ordinances
,
and
the
like
;
in
these
cases
spirituall
joy
is
immoderate
,
which
I
shall
prove
to
you
by
two
places
of
Scripture
:
the
first
is
in
the
12.
Acts
12,14,15
.
there
were
many
gathered
together
,
praying
in
the
house
of
Mary
the
Mother
of
John
,
and
as
Peter
knocked
at
the
dore
of
the
Gate
,
a
Damsell
came
to
hearken
,
named
Rhoda
,
and
when
she
knew
Peters
voice
,
she
opened
not
the
gate
for
gladness
;
but
ran
in
again
,
and
told
how
Peter
stood
without
at
the
Gate
.
the
Damsell
rejoyced
so
much
that
Peter
was
at
the
dore
,
that
she
could
not
open
the
dore
,
which
was
a
sin
in
her
,
and
her
joy
was
excessive
,
because
it
made
her
inconsiderate
,
no●
to
open
the
dore
when
Peter
stood
without
knocking
,
she
opened
not
the
dore
for
gladness
,
that
is
one
Text
to
prove
your
joy
may
be
excessive
.
Another
we
have
in
Luke
24.39
.
This
was
spoken
here
after
Christs
Resurrection
from
the
dead
.
When
Christ
came
and
stood
in
the
middst
of
his
Disciples
(
where
they
were
together
)
and
shewed
them
his
hands
and
his
feet
which
were
pierced
,
that
they
might
believe
it
was
he
,
and
that
he
was
risen
from
the
dead
,
it
is
said
,
they
believed
not
for
joy
.
This
was
a
spirituall
joy
,
when
Christ
had
conquered
death
,
and
hell
,
and
the
grave
,
and
was
risen
again
from
the
dead
,
they
rejoyced
so
much
,
that
they
could
not
believe
it
,
one
grace
hindered
and
interrupted
another
;
and
therefore
their
joy
was
excessive
.
I
speak
this
only
in
reference
to
young
Converts
,
they
may
have
much
sin
mingled
with
their
joy
.
And
thus
I
have
done
with
these
eight
Conclusions
,
I
shall
now
proceed
to
the
dispatching
of
the
Queries
which
will
be
more
usefull
,
in
the
prosecution
of
this
Doctrine
,
That
Christians
must
not
only
take
heed
of
being
excessive
in
their
sorrow
for
worldly
crosses
;
but
also
of
being
excessive
in
their
joy
for
worldly
comforts
.
SERM.
VII
.
1
Cor.
7.30,31
.
—
And
they
that
rejoyce
as
though
they
rejoyced
not
.
I
Shall
at
this
time
briefly
speak
to
these
two
things
.
First
,
I
shall
shew
you
when
your
worldly
joy
is
excessive
.
And
secondly
I
shall
lay
you
down
some
Rules
,
whereby
to
keep
your
joy
within
bounds
.
Quest.
1
Worldly
joy
,
when
excessive
in
8.
particulars
.
Q.
1.
When
is
worldly
joy
excessive
and
inordinate
?
and
that
I
shall
shew
you
in
these
8.
particulars
.
Answ.
1.
Worldly
joy
is
then
excessive
,
when
it
interrupts
godly
sorrow
for
sin
,
when
a
man
shall
be
of
such
a
jolly
and
merry
temper
,
that
he
cries
out
,
hang
sorrow
,
and
cast
away
care
;
he
will
never
be
sorrowfull
again
,
●or
●ver
have
any
serious
thoughts
of
sin
;
such
a
joy
as
this
is
excessive
,
and
sinfull
.
When
one
grace
justles
out
another
,
when
worldly
joy
thrusts
out
sorrow
for
sin
,
then
it
is
inordinate
.
Thus
it
was
with
Belshazzer
,
in
Dan.
5.2
.
He
spent
his
dayes
in
mirth
and
jollity
,
quaft
and
caroused
in
the
Vessels
of
the
Temple
,
in
one
day
he
feasted
a
thousand
of
his
Lords
,
and
was
merry
through
wine
;
but
what
was
the
issue
of
all
,
you
may
see
in
the
20.
verse
,
his
heart
was
lifted
up
,
and
his
mind
hardned
in
pride
:
his
joy
was
excessive
,
because
it
hardned
his
heart
,
and
hindred
and
interrupted
him
from
mourning
for
sin
.
Thus
Saul
called
for
Musick
,
when
he
should
have
given
himself
to
sorrow
for
sin
.
1
Sam.
16.
Why
now
beloved
,
look
into
your
own
bosoms
,
though
God
allowes
you
to
rejoyce
moderately
in
his
mercies
,
yet
if
you
be
so
taken
up
with
joyes
and
pleasures
,
that
you
are
averse
from
sorrow
and
serious
thoughts
of
heart
,
in
remembrance
of
your
sins
,
then
your
joy
is
excessive
.
2.
Your
rejoycing
in
worldly
comforts
is
then
excessive
,
when
it
deprives
and
robs
you
of
that
fellow-feeling
and
compassionate
affections
which
you
should
have
toward
the
sorrows
and
afflictions
of
Gods
Church
and
people
.
This
you
have
laid
down
as
a
mark
of
excessiveness
of
joy
,
in
Amos
6.4,5,6
.
They
lie
upon
beds
of
Ivory
,
and
stretch
themselves
upon
their
couches
,
and
eat
the
Lambs
out
of
the
flock
,
and
the
Calves
out
of
the
midst
of
the
stall
,
that
chant
to
the
sound
of
the
violl
,
and
invent
to
themselves
instruments
of
Musick
,
that
drink
wine
in
Bowles
,
and
annoint
themselves
with
chiefe
ointments
,
but
they
are
not
grieved
for
the
afflictions
of
Joseph
.
Israel
here
was
wanton
,
and
spent
their
time
in
pleasures
and
jollity
;
but
they
were
not
grieved
for
the
afflictions
of
Joseph
,
what
is
that
?
why
,
by
the
afflictions
of
Joseph
are
to
be
understood
,
the
miseries
of
the
Tribe
of
Manasseh
,
because
that
Tribe
came
from
Joseph
:
as
the
10.
Tribes
were
called
Ephraim
,
because
Jeroboam
the
first
King
of
the
10.
Tribes
,
came
of
the
posterity
of
Ephraim
:
and
that
one
Tribe
enduring
great
afflictions
,
as
we
may
read
,
2
Kings
13.7
.
under
King
Joash
,
the
nine
Tribes
were
not
mourning
for
them
,
that
was
their
sin
;
and
therein
their
joy
was
excessive
.
Now
beloved
,
all
you
whose
hearts
do
suggest
this
to
you
,
that
you
live
merrily
in
the
world
,
and
so
spend
your
time
in
mirth
and
jollity
,
that
it
quite
eats
out
all
compassion
and
fellow-feeling
in
you
,
towards
the
miseries
and
afflictions
of
the
Church
of
God
;
that
let
Religion
and
the
cause
of
God
,
sink
or
swim
,
and
let
the
people
of
God
stand
or
fall
,
it
shall
never
trouble
you
,
in
this
case
your
joy
is
excessive
.
3.
When
your
worldly
joy
doth
damp
and
dull
your
delight
in
God
,
and
in
spirituall
duties
,
then
is
your
joy
excessive
,
when
thy
delight
and
relish
in
the
Creature
is
as
sweet
as
hony
;
but
yet
canst
take
no
more
joy
in
communion
with
God
,
in
performing
duties
to
him
,
and
receiving
grace
and
spirituall
mercies
from
him
,
then
there
is
tast
in
the
white
of
an
Egge
:
this
is
a
sign
thy
joy
is
excessive
:
as
in
Job
21.11,12.13,14,15
.
Job
speaks
there
of
the
wicked
,
that
they
send
forth
their
little
ones
like
a
flock
,
and
their
Children
dance
,
they
take
the
Timbrel
and
Harp
,
and
rejoyce
at
the
sound
of
the
Organ
,
they
spend
their
dayes
in
mirth
,
and
in
a
moment
go
down
into
the
grave
:
here
are
jolly
men
indeed
,
they
spend
their
dayes
merrily
;
but
what
is
the
issue
of
all
this
?
therefore
they
say
unto
God
,
depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
wayes
,
what
is
the
Almighty
that
we
should
serve
him
?
and
what
profit
should
we
have
,
if
we
pray
unto
him
?
Here
you
see
their
joy
was
excessive
and
immoderate
,
because
it
did
damp
their
love
&
duty
to
God
.
All
recreation
should
be
as
a
whetstone
to
sharpen
us
to
duty
,
as
Physick
to
sharpen
the
stomack
to
relish
food
,
not
to
dog
and
dull
our
appetite
to
spiritual
things
.
4.
Your
joy
was
excessive
in
that
worldly
comfort
which
you
grieve
too
much
in
the
losse
and
want
of
.
A
man
never
grieves
too
much
in
the
want
of
any
mercy
;
but
he
did
rejoyce
too
much
before
in
the
enjoyment
of
it
.
5.
Then
your
joy
is
excessive
in
outward
comforts
,
when
it
makes
you
insult
and
triumph
over
the
miseries
and
afflictions
of
other
men
,
that
want
those
comforts
that
you
enjoy
.
Judges
16.23.25
.
Sampson
(
you
know
)
when
he
discovered
wherein
his
great
strength
lay
,
the
Philistins
cut
off
his
hair
,
and
then
his
strength
was
gone
,
and
he
became
as
another
man
,
and
the
Philistins
took
him
and
put
out
his
eyes
,
and
bound
him
in
fetters
of
brasse
,
and
made
him
grind
in
the
prison-house
,
they
made
him
their
drudge
and
their
slave
,
and
the
Lords
of
the
Philistins
gathered
themselves
together
to
offer
sacrifice
to
Dagon
,
and
to
rejoyce
,
and
when
their
hearts
were
merry
,
they
called
for
Sampson
to
make
them
sport
:
their
immoderate
joy
did
make
them
insult
over
this
poor
blind
man
in
misery
.
Beloved
,
then
is
your
joy
excessive
,
when
you
make
the
afflictions
of
other
men
to
be
matter
of
your
Joy
.
6.
Your
Joy
is
excessive
when
it
is
mingled
with
luxury
and
sensuality
.
2
Sam.
13.28
.
Luke
15.23,14
.
Hence
it
is
that
you
read
so
often
in
Scripture
,
of
mens
being
merry
with
wine
,
in
1
Sam.
25.36
.
and
as
an
Authour
observes
,
the
same
word
in
the
Hebrew
,
that
signifies
to
be
merry
,
signifies
to
be
drunk
,
in
the
43.
Gen.
last
;
when
mirth
proceeds
so
far
as
to
drunkenness
and
sensuality
,
E●h.
1.10
.
then
it
is
excessive
.
7.
When
worldly
joy
breeds
security
and
insensibleness
of
Gods
judgements
approaching
any
place
,
then
it
is
inordinate
.
Thus
Ethiopia
was
called
the
rejoycing
City
that
dwelt
securely
,
Zeph
2.16
.
and
hence
it
is
,
that
in
Psal.
2.11
.
fear
is
adjoyned
to
rejoycing
;
serve
the
Lord
with
fear
,
and
rejoyce
with
trembling
.
And
hence
it
is
,
that
Absolom
when
he
would
by
treachery
shed
the
blood
of
Amnon
,
gave
this
Counsel
to
his
Servants
,
When
you
see
Amnon
merry
,
then
fall
upon
him
,
as
knowing
that
when
his
heart
was
merry
,
he
would
then
be
secure
.
And
so
those
in
Amos
6.3.6
.
that
chant
to
the
sound
of
the
Violl
,
and
drink
wine
in
Bowles
,
are
said
to
be
men
that
put
far
away
the
evill
day
,
and
were
secure
in
their
pleasures
,
and
so
these
in
Esay
22.12.13
.
In
the
day
that
the
Lord
called
for
weeping
and
mourning
,
and
baldness
,
and
to
girding
with
Sackcloth
,
behold
joy
and
gladness
,
slaying
Oxen
,
and
killing
sheep
,
eating
flesh
and
drinking
wine
,
let
us
eat
and
drink
,
for
to
morrow
we
shall
die
:
they
would
not
believe
the
prophet
that
foretold
them
the
Judgements
of
God
that
were
coming
upon
them
;
but
in
scoffing
and
jearing
manner
,
said
one
to
another
,
let
us
eat
and
drink
,
for
to
morrow
we
shall
die
.
And
so
again
in
Esay
56.12
.
Come
ye
,
say
they
,
I
will
fetch
wine
,
and
we
will
fill
our selves
with
strong
drink
,
and
to
morrow
shall
be
as
this
day
,
and
much
more
abundant
,
they
feared
not
want
nor
alteration
of
their
condition
;
which
security
of
theirs
,
declared
their
joy
to
be
excessive
and
inordinate
.
8.
When
men
will
run
to
worldly
joyes
and
pleasures
,
to
still
and
stifle
the
troubles
and
terrours
of
their
consciences
.
When
a
man
shall
have
a
conviction
upon
his
conscience
,
which
troubles
and
perplexes
him
for
some
grosse
evill
he
hath
committed
in
his
life
,
and
shall
then
run
to
his
recreations
and
pleasures
,
or
get
amongst
jolly
Company
,
to
cast
away
and
shake
off
these
troubles
that
are
upon
him
:
this
shews
his
joy
is
immoderate
.
And
thus
Saul
did
discover
a
joviall
and
sensuall
spirit
,
1
Sam.
16.15
.
when
an
evill
spirit
from
the
Lord
troubled
him
,
that
is
,
when
he
had
some
guilt
and
terrour
lying
upon
his
Conscience
,
then
he
commanded
his
Servants
to
seek
him
out
a
man
skilfull
in
Musick
to
play
before
him
;
but
he
had
been
better
to
have
gone
to
prayer
upon
his
knees
,
then
to
call
for
Musick
,
and
run
to
sensuall
delights
to
remove
his
trouble
.
And
thus
it
was
with
those
Idolaters
,
that
sacrificed
their
Children
unto
Moloch
,
they
had
Instruments
of
Musick
,
but
what
to
do
?
why
first
it
was
to
drown
the
cries
of
their
Children
,
and
secondly
,
to
provoke
them
to
merriment
and
jollity
,
that
their
Consciences
might
not
trouble
them
for
so
cruel
a
murther
as
the
sacrificing
their
Children
.
Why
(
now
beloved
)
you
that
can
when
a
Sermon
hath
come
home
to
you
,
and
toucht
you
to
the
quick
,
and
the
word
of
God
hath
come
with
power
,
and
wrought
effectually
upon
you
,
to
the
discovering
and
convincing
you
of
your
sin
.
If
you
then
run
to
your
recreations
and
pleasures
,
to
company-keeping
and
Stage-playes
,
or
the
like
,
to
divert
your
thoughts
from
your
sins
,
and
remove
the
terrour
and
trouble
of
your
conscience
.
This
is
a
sign
your
joy
is
excessive
and
sinfull
;
indeed
this
is
the
way
rather
to
increase
then
to
quiet
the
checks
of
conscience
.
The
Pellican
to
put
out
the
fire
,
flaps
it
with
her
wings
,
and
so
instead
of
putting
it
out
,
kindles
it
the
more
,
&
burns
her self
;
so
do
those
that
seek
by
worldly
pleasure
and
jollity
,
to
stifle
the
checks
of
conscience
.
And
thus
I
have
very
briefly
run
over
these
8.
particulars
,
to
shew
you
wherein
a
mans
worldly
joy
for
outward
comforts
is
excessive
.
I
have
only
now
a
second
thing
to
run
over
,
and
then
give
you
a
short
use
,
and
so
have
done
.
Query
2
2.
What
Rules
and
directions
can
you
prescribe
us
to
keep
our
worldly
joy
for
outward
comforts
within
bounds
.
Answ.
Answ.
I
shall
give
you
3.
or
4.
1.
Consider
,
that
you
have
better
things
to
rejoyce
in
,
then
any
thing
here
below
;
Directions
for
mode
rating
our
joyes
in
worldly
comforts
.
thou
hast
better
objects
to
transport
thy
soul
with
joy
,
as
thy
reconciliation
with
God
,
communion
with
Christ
,
the
comforts
of
the
Holy
Ghost
,
assurance
of
the
pardon
of
sin
,
the
justification
of
thy
person
by
the
merits
of
Christ
,
the
sanctification
of
thy
nature
by
the
spirit
of
Christ
.
Thou
hast
thy
election
,
vocation
,
redemption
,
glorification
,
thou
hast
all
these
objects
to
provoke
thy
Joy
,
and
to
fasten
thy
delight
upon
.
Would
any
man
rejoyce
and
delight
himself
in
Counters
,
if
he
might
have
so
many
peeces
of
Gold
in
the
room
of
them
:
or
would
any
man
delight
or
rejoyce
so
much
in
Pibbles
,
if
he
might
have
as
many
Pearls
for
them
,
or
in
a
flint
stone
that
hath
a
Diamond
,
(
oh
beloved
)
you
have
things
of
more
worth
then
any
thing
in
this
world
to
rejoyce
in
.
There
is
a
great
deal
vaster
difference
between
the
things
of
Heaven
,
the
mercies
of
eternity
,
and
these
outward
comforts
here
below
,
then
there
is
between
Brasse
and
Gold
,
between
Pibbles
,
&
Pearls
,
between
the
Sun
and
a
Candle
.
Therefore
Consider
,
I
have
a
God
and
Christ
,
Heaven
and
happiness
,
pardon
,
reconciliation
,
sanctification
,
Justification
,
redemption
,
and
glorification
.
I
have
all
these
to
fix
and
place
my
Joy
upon
,
and
therefore
why
should
I
rejoyce
so
much
in
the
things
of
this
world
.
The
Disciples
of
Christ
thought
themselves
some
body
,
and
were
puffed
up
because
they
could
cast
out
Devills
,
and
work
miracles
;
but
saies
Christ
to
them
,
rejoyce
not
in
that
the
Devills
are
subject
to
you
;
but
rejoyce
that
your
names
are
written
in
Heaven
,
Luke
10.20
.
the
more
any
is
taken
with
the
estimation
and
contemplation
of
the
Joyes
of
Heaven
,
the
lesse
he
will
be
in
the
valuation
and
admiration
of
comforts
here
on
earth
.
The
higher
you
stand
,
the
lesse
you
see
things
below
:
will
any
rejoyce
in
the
light
of
a
Candle
,
when
he
sees
the
brightness
of
the
Sun
shining
in
its
full
strength
.
It
is
a
Rule
amongst
Divines
,
that
as
Physicians
when
a
man
bleeds
at
nose
,
to
stop
and
make
a
diversion
of
the
blood
,
will
open
a
vein
:
so
the
way
to
keep
your
worldly
Joy
from
being
excessive
,
is
seriously
to
ponder
and
consider
what
great
cause
you
have
of
spirituall
Joy
and
reioycing
,
and
this
will
divert
your
joy
from
worldly
objects
.
To
turn
all
the
affections
on
the
right
objects
,
is
the
way
to
keep
them
from
being
excessively
bent
upon
the
wrong
;
fear
God
,
and
you
will
not
fear
men
,
love
Christ
and
you
will
not
over-love
the
Creature
,
weep
for
sins
and
corruption
,
and
you
will
not
mourn
too
much
for
outward
crosses
,
rejoyce
in
spirituall
things
,
and
you
will
not
joy
over-much
in
temporalls
.
2.
Rule
.
2
If
you
would
be
kept
from
excessive
joy
in
outward
comforts
,
consider
,
that
nothing
here
below
is
worthy
of
your
joy
:
the
world
is
not
worthy
of
a
godly
mans
affections
;
Heb:
11.38.40
.
and
therefore
saies
Amos
in
Amos
6.13
.
why
do
ye
rejoyce
in
a
thing
of
nought
,
the
world
is
as
nothing
,
the
fashion
of
this
world
passeth
away
,
it
is
not
worthy
of
a
Christians
joy
,
Acts
25.23
.
when
Agrippa
came
to
the
court
of
Judicature
to
judge
Paul
it
is
said
,
he
came
with
great
pomp
;
but
in
the
originall
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
he
came
with
a
meer
fancy
,
all
the
honours
,
and
riches
,
and
bravery
of
the
world
,
are
but
meer
fancies
,
very
unworthy
of
a
Christians
Joy
.
3.
Consider
,
that
the
more
you
rejoyce
in
any
outward
mercy
,
the
lesse
you
will
rejoyce
in
the
God
of
your
mercies
:
the
more
you
rejoyce
in
your
comforts
,
the
lesse
you
will
rejoyce
in
the
God
of
your
comforts
.
And
therefore
excessive
joy
in
outward
comforts
is
no
less
then
robbery
,
you
deprive
God
of
that
which
of
right
belongs
to
him
.
4.
Consider
,
that
thou
spoilest
thy
mercies
by
rejoycing
too
much
in
them
,
you
provoke
God
to
take
away
that
which
you
so
much
rejoyce
in
;
I
may
very
fitly
compare
rejoycing
in
your
mercies
to
a
posie
in
your
hand
.
Now
you
know
,
if
you
handle
a
posie
gently
,
and
smell
to
it
now
and
then
,
it
will
continue
fresh
and
fragrant
a
whole
day
together
;
but
if
you
crush
it
in
your
hand
,
and
are
continually
smelling
to
it
,
it
will
die
and
wither
the
soo●…
So
the
more
you
rejoyce
in
the
things
of
the
world
,
〈…〉
they
will
forsake
and
leave
you
,
whereas
if
you
did
〈…〉
,
and
joy
in
them
moderately
,
and
not
affect
them
so
much
,
you
would
injoy
them
more
,
and
keep
them
longer
with
you
.
5.
Consider
,
that
if
you
rejoyce
over-much
in
those
mercies
you
injoy
,
you
will
grieve
and
sorrow
over-much
in
the
want
of
those
mercies
when
God
shall
take
them
from
you
.
If
you
would
live
with
such
weaned
affections
from
the
world
,
that
the
comforts
of
it
might
be
but
as
the
Gloves
to
your
hands
,
then
you
would
easily
part
with
them
,
without
any
great
trouble
;
but
if
you
love
the
world
so
dearly
,
and
the
comforts
of
it
cleave
so
close
to
you
,
as
the
skin
to
your
flesh
,
you
will
not
part
with
them
but
with
a
world
of
grief
,
and
a
world
of
pain
and
trouble
.
And
thus
I
have
done
with
the
second
query
,
I
have
but
a
word
of
application
,
and
so
I
shall
conclude
.
Applicat
.
And
the
use
that
I
shall
make
of
it
shall
be
by
way
of
caution
in
four
or
five
particulars
.
Caution
1
1.
Is
this
so
,
that
Christians
must
take
heed
that
they
do
not
exceed
in
their
worldly
joy
:
then
do
so
much
honour
to
Christianity
,
as
to
let
it
appear
,
that
it
does
bear
a
greater
sway
and
authority
over
your
affections
,
then
any
thing
in
the
world
besides
.
Let
Christianity
be
so
far
honoured
by
you
,
as
to
have
your
love
,
and
joy
,
and
sorrow
,
and
all
your
affections
regulated
by
it
.
Caut.
2
2.
Never
be
prejudiced
against
Religion
,
as
if
that
were
an
enemy
,
or
any
way
destructive
to
your
worldly
joy
;
for
it
doth
not
extirpate
,
but
regulate
your
joy
.
It
is
not
a
weeding-hook
to
pluck
up
and
root
out
your
Joy
,
but
a
Pruning-hook
to
moderate
and
rectifie
your
Joy
;
oh
do
not
therefore
entertain
hard
thoughts
of
Religion
.
Caut.
3
3.
Take
this
caution
,
you
that
are
Christians
,
do
not
disparage
Religion
to
the
world
,
in
abridging
your selves
of
that
lawfull
Joy
and
comfort
that
God
hath
given
you
,
and
his
word
allows
you
,
in
the
mercies
and
blessings
of
this
life
;
for
a
Christian
to
hang
down
the
head
,
and
pull
in
the
lip
,
to
have
teares
in
his
eyes
,
and
sorrow
upon
his
heart
,
not
to
have
a
chearfull
look
,
nor
a
comfortable
word
,
this
disparageth
and
laies
a
scandall
upon
Religion
;
and
therefore
do
not
abridge
your selves
of
the
lawfull
Joy
in
the
Creature
that
God
allowes
you
.
I
remember
Calvin
saies
,
that
because
he
was
such
a
pensive
and
sorrowfull
man
,
the
Papists
would
not
embrace
his
Religion
,
he
being
so
sad
and
mournfull
.
Caut.
4
4.
Take
heed
likewise
of
too
much
jollity
.
As
you
must
take
heed
of
a
sad
disconsolateness
:
so
you
must
take
heed
of
a
lightness
of
spirit
,
of
too
much
joviallness
,
you
must
as
it
were
cut
a
hair
in
two
,
neither
be
too
sad
,
nor
yet
too
joviall
.
Caut.
5
5.
Take
heed
of
ever
running
into
worldly
joy
and
pleasures
,
to
expell
and
drive
away
trouble
in
your
mind
.
You
that
use
such
base
shifts
and
unlawfull
means
to
quiet
your
Consciences
,
and
to
remove
terrour
of
mind
.
It
is
the
ready
way
,
rather
to
trouble
and
disquiet
,
then
to
appease
your
Consciences
.
You
that
in
your
sorrows
give
your selves
to
mirth
and
pastime
,
and
merry
meetings
,
thinking
thereby
to
drive
them
away
,
you
do
rather
increase
and
augment
them
.
Just
like
the
Pelican
,
of
whom
it
is
reported
,
that
being
naturally
affraid
of
fire
,
the
shepheards
are
wont
to
carry
some
Coles
,
and
lay
them
by
her
nest
,
and
she
poor
●illy
Creature
,
keeps
a
fluttering
with
her
wings
,
thinking
thereby
to
extinguish
and
put
them
out
,
but
does
inflame
and
kindle
them
;
and
by
this
means
the
fire
burns
both
her
nest
and
self
too
.
So
for
us
to
go
to
worldly
joyes
and
pastimes
,
to
quench
the
sorrow
and
trouble
of
our
minds
,
is
the
ready
way
,
rather
to
increase
then
remove
our
grief
.
SERM.
VIII
.
1
Cor.
7
30.
—
And
they
that
buy
as
though
they
possessed
not
.
WEe
now
come
to
the
third
part
of
the
Apostles
direction
,
in
these
words
,
and
they
that
buy
as
though
they
possessed
not
.
I
shall
spend
only
two
or
three
Sermons
upon
this
third
branch
,
and
then
come
to
the
latter
part
of
the
Apostles
direction
,
and
they
that
use
this
world
as
not
abusing
of
it
.
We
shall
begin
with
the
first
.
If
your
livelihood
and
subsistence
consists
in
buying
and
selling
,
in
turning
and
winding
of
mony
,
then
your
duty
is
,
to
buy
as
if
you
possessed
not
;
whether
you
buy
or
sell
,
for
both
are
included
in
this
phrase
,
whatsoever
you
get
by
buying
and
selling
,
and
trading
in
the
world
,
you
must
have
your
hearts
so
weaned
from
what
you
have
,
as
if
you
had
got
nothing
at
all
,
they
that
buy
,
must
be
as
if
they
possessed
not
,
Possess
your
wealth
,
you
may
,
but
you
may
not
be
possessed
by
it
,
rebus
non
me
trado
sed
commodo
,
said
Seneca
.
And
here
(
beloved
)
being
to
preach
in
a
City
of
trading
,
and
to
an
auditory
,
that
live
by
buying
and
selling
,
and
trafficking
in
the
world
;
I
shall
a
little
enlarge
my self
upon
this
point
.
But
before
I
come
to
handle
it
directly
,
I
shall
draw
out
such
collaterall
Doctrines
,
as
the
words
will
afford
.
As
first
,
from
the
consideration
of
the
scope
that
the
Apostle
aims
at
in
bringing
in
of
this
expression
,
they
that
buy
as
if
they
possessed
not
:
the
Apostle
had
all
along
before
,
in
this
Chapter
spoken
of
Marriage
,
and
the
duty
of
people
in
that
estate
:
and
here
he
treats
of
trading
,
of
buying
and
selling
;
from
whence
I
note
.
Doct.
1
1.
That
those
to
whom
God
hath
given
a
charge
and
a
Family
,
he
commands
them
more
especially
to
buy
and
sell
,
to
be
diligent
in
their
Callings
,
for
the
maintenance
of
those
that
belong
unto
them
,
1
Tim.
5.8
.
He
that
provides
not
for
his
own
,
and
especially
those
of
his
own
house
,
hath
denyed
the
faith
,
and
is
worse
then
an
Infidell
.
2.
From
the
variety
of
the
matter
,
the
Apostle
here
handles
,
whether
men
are
in
an
afflicted
and
sorrowfull
,
or
in
a
prosperous
and
joyfull
condition
,
whether
they
buy
or
sell
,
or
what
ever
their
condition
be
,
here
is
matter
of
advice
for
them
;
from
whence
I
note
,
Doct.
2
That
the
Scripture
is
large
,
and
reaches
to
the
severall
and
various
Callings
and
conditions
of
men
in
the
world
.
There
is
not
any
Calling
,
condition
,
kind
or
sex
of
people
in
the
world
,
but
there
are
either
generall
or
particular
directions
that
the
word
of
God
affords
them
,
and
therefore
well
might
the
Psalmist
say
,
Thy
Commandements
are
exceeding
broad
,
Psal.
119.96
.
3.
From
the
tearm
the
Apostle
here
useth
,
they
that
buy
:
now
buying
you
know
is
a
giving
a
valuable
summe
of
mony
for
a
Commodity
,
which
the
seller
hath
profit
,
and
advantage
by
;
hence
I
may
note
,
Doct.
3
that
the
Apostle
was
against
the
Doctrine
of
community
,
or
having
all
things
common
amongst
men
:
the
very
mention
of
buying
and
selling
,
intimates
,
and
denotes
a
propriety
in
what
a
man
hath
.
A
man
hath
a
propriety
in
his
Estate
,
or
whatsoever
he
hath
lawfully
gotten
;
and
therefore
the
Doctrine
of
Court
parasites
who
scrue
up
Monarchy
so
high
,
as
if
the
King
may
by
power
and
force
,
take
away
all
that
a
Subject
hath
,
is
false
and
erroneous
.
This
is
tyranny
,
and
not
Soveraignty
.
And
hence
it
was
,
that
Ahab
though
he
were
a
covetous
King
,
yet
he
would
not
take
away
Naboths
Vineyard
by
force
and
violence
,
but
would
buy
it
of
him
:
this
therefore
makes
against
a
community
,
for
buying
and
selling
argues
a
propriety
in
the
seller
of
what
he
hath
.
Doct.
4
4.
And
they
that
buy
as
though
they
possessed
not
;
I
observe
from
them
further
,
That
a
man
may
lawfully
get
wealth
,
and
lay
up
an
Estate
by
his
Trade
and
Calling
.
5.
Observe
further
,
That
when
a
man
hath
gotten
an
Estate
,
and
much
wealth
and
riches
by
Trading
,
buying
and
selling
in
the
world
,
yet
they
must
use
them
with
such
weaned
affections
from
them
,
as
if
they
had
gotten
nothing
at
all
.
I
do
not
intend
to
insist
particularly
upon
any
of
these
points
,
but
shall
draw
out
two
generall
Doctrines
from
the
whole
bulk
and
body
of
the
Text.
They
that
buy
,
the
Apostle
does
not
only
prescribe
Rules
about
Marriage
,
and
to
men
in
a
conjugall
estate
;
but
likewise
about
buying
and
selling
,
and
negotiating
in
the
world
:
from
whence
observe
,
Doct.
That
Christians
ought
to
take
heed
,
that
they
do
not
transgress
Scripture
Rules
,
in
buying
and
selling
.
2.
And
they
that
buy
as
though
they
possessed
not
;
from
whence
observe
.
Doct.
That
Christians
ought
to
carry
such
weaned
affections
,
to
what
they
have
gotten
by
buying
and
selling
,
as
if
they
possessed
nothing
at
all
.
I
shall
be
but
brief
in
this
latter
point
,
but
shall
expatiate
,
&
be
more
large
in
the
former
,
That
Christians
should
take
heed
that
they
do
not
transgress
Scripture
Rules
in
their
buying
and
selling
.
And
now
beloved
,
will
you
follow
me
a
little
,
and
lend
me
your
attentions
in
the
handling
of
this
point
.
I
shall
this
morning
lay
you
down
some
Scripture
Rules
which
are
to
be
observed
in
buying
;
and
in
the
afternoon
,
shall
give
you
some
Scripture
Rules
,
which
you
are
to
take
heed
that
you
do
not
transgress
in
selling
.
Severall
Scripture
Rules
and
Cautions
concerning
buying
.
1.
I
shall
spend
this
hour
in
giving
you
ten
particular
Scripture
Rules
,
which
you
are
to
take
heed
that
you
do
not
transgress
in
your
buying
.
As
1.
If
you
would
not
transgress
Scripture
Rules
in
buying
,
then
take
heed
that
you
do
not
discommend
those
commodities
,
that
you
are
about
to
buy
,
thereby
to
bring
down
the
price
of
the
Commodity
,
and
so
to
get
it
cheaper
,
and
for
lesse
then
it
is
worth
.
There
is
a
known
place
for
this
in
Prov.
20.14
.
It
is
naught
,
it
is
naught
,
(
saith
the
buyer
)
but
when
he
is
gone
his
way
,
then
he
boasteth
.
In
Solomons
time
,
men
were
so
wicked
,
that
when
they
came
to
Market
to
buy
any
thing
,
the
buyer
would
say
,
it
is
naught
,
it
is
naught
,
though
the
Commodity
were
very
good
and
vendible
,
and
the
price
demanded
by
the
seller
,
reasonable
;
but
when
he
is
gone
then
he
boasts
,
that
is
,
he
boasts
of
what
a
good
penyworth
he
had
,
and
what
a
good
Bargain
he
had
made
,
or
the
like
:
this
then
is
the
first
caution
,
in
buying
a
Commodity
,
do
not
discommend
it
,
thereby
to
have
it
cheaper
,
when
it
is
good
and
vendible
.
2.
Do
not
make
Vowes
and
Protestations
that
you
will
give
no
more
for
a
Commodity
then
what
you
have
first
offered
,
when
afterwards
you
must
,
and
do
give
more
.
This
is
a
common
practice
among
men
,
to
come
to
a
Shop
,
and
bid
money
for
a
Commodity
,
and
the
buyer
to
say
,
I
will
not
give
a
peny
more
,
and
the
seller
not
to
take
a
farthing
lesse
;
and
yet
both
the
buyer
gives
more
,
and
the
seller
takes
lesse
,
then
what
the
one
first
bid
,
and
the
other
first
profered
it
for
.
This
though
frequently
practised
,
yet
cannot
be
justified
.
It
is
a
very
palpable
lie
,
and
a
great
sin
,
and
therefore
take
heed
of
it
,
if
once
thy
promise
be
past
,
thou
art
bound
up
,
thou
sinnest
if
thou
give
a
peny
more
.
3.
Do
not
give
counterfeit
money
for
those
Commodities
you
buy
.
It
is
said
of
Abraham
,
whose
just
dealing
and
actions
are
recorded
to
be
an
example
and
pattern
to
succeeding
Generations
,
when
he
was
to
buy
the
field
of
Machpelah
of
Ephron
,
the
Son
of
Zohar
the
Hittite
,
Gen.
23.16
.
the
Text
saies
,
he
gave
him
for
it
400
shekells
of
silver
,
currant
money
with
the
Merchant
;
and
therefore
(
beloved
)
you
transgress
Scripture
Rules
,
in
buying
Commodities
,
if
you
give
brasse
money
for
silver
,
or
counterfeit
God
for
right
,
when
you
know
it
to
be
so
:
it
is
no
better
then
meer
cozenage
.
I
mention
this
,
because
there
is
a
world
of
deceit
now
amongst
us
,
in
paying
base
and
counterfeit
money
.
4.
Observe
this
Rule
,
do
not
give
for
a
Commodity
lesse
then
in
your
Conscience
you
think
it
is
worth
,
it
is
an
oppression
in
buying
,
when
you
seek
to
bring
a
Commodity
under
its
due
value
:
you
ought
to
give
for
it
,
as
much
as
in
conscience
you
think
it
is
worth
.
Gen.
23
9.
And
thus
did
Abraham
,
when
he
was
to
buy
the
Cave
of
Machpelah
of
Ephron
,
saies
he
,
I
will
give
thee
the
worth
of
it
in
money
:
and
so
David
when
he
was
to
buy
the
threshing
floore
of
Ornan
the
Jebusite
,
saies
he
,
give
me
the
floore
,
and
I
will
give
thee
the
full
valne
of
it
,
1
Chron.
21.22
.
5.
Do
not
long
defer
the
time
of
paying
for
those
Commodities
you
buy
upon
trust
,
when
thou
hast
wherewith
to
pay
it
.
This
Rule
you
have
in
Prov.
3.27.28
.
withhold
not
good
from
them
to
whom
it
is
due
,
when
it
is
in
the
power
of
thine
hand
to
do
it
:
say
not
to
thy
Neighbour
,
go
and
come
again
,
and
to
morrow
I
will
give
thee
,
when
thou
hast
it
by
thee
:
this
is
spoken
here
in
reference
to
buying
and
selling
.
When
a
man
hath
sold
a
Commodity
,
and
is
forc'd
to
go
again
and
again
for
his
money
,
and
yet
cannot
get
it
.
That
this
is
the
meaning
of
the
phrase
,
appears
by
these
words
,
withhold
not
good
from
them
to
whom
it
is
due
:
though
this
Text
be
referred
to
works
of
mercy
,
yet
it
hath
relation
likewise
to
Trading
in
the
World
,
or
buying
of
Commodities
.
If
you
owe
a
man
money
for
a
Commodity
you
have
bought
of
him
,
you
ought
to
pay
what
you
owe
,
and
not
let
the
Creditor
come
day
after
day
for
his
money
,
and
yet
go
without
it
,
when
thou
hast
it
by
thee
.
This
makes
against
Banckrupts
that
borrow
mony
take
up
goods
,
and
make
no
conscience
of
paying
what
they
owe
for
them
:
if
men
had
but
any
sparks
of
ingenuity
and
good
nature
in
them
,
they
could
never
be
joviall
and
jolly
in
the
World
,
when
they
have
not
paid
every
man
his
own
.
Phocion
would
not
feast
till
he
had
paid
C●llicles
what
he
owed
him
.
Elisha
the
Prophet
was
so
consciencious
in
this
particular
,
that
when
he
made
the
poor
Widows
oyle
to
increase
in
the
2
King
.
4.7
.
he
bid
her
sell
it
,
and
first
pay
her
debts
,
and
then
live
she
and
her
Children
upon
the
rest
,
.
It
is
laid
down
as
a
badge
of
a
wicked
man
in
Scripture
,
not
to
pay
what
a
man
oweth
,
Psal.
37.21
.
the
wicked
borroweth
and
payeth
not
again
.
To
borrow
money
,
or
to
buy
a
Commodity
,
is
all
one
;
it
is
the
Character
of
a
wicked
man
to
owe
money
,
and
not
to
pay
it
.
Rule
6
6.
Do
not
engrosse
a
Commodity
,
my
meaning
is
,
do
not
buy
all
of
a
Commodity
into
your
own
hands
alone
,
that
none
shall
have
any
beside
thee
,
that
by
that
means
you
may
sell
it
at
your
own
rate
:
this
is
a
great
oppression
,
destructive
to
a
Common-wealth
,
and
all
Trading
therein
.
You
shall
find
the
Scripture
condemns
this
in
Prov.
11.26
.
it
is
spoken
in
reference
to
Corn-mongers
,
those
that
had
money
enough
to
buy
great
quantities
of
it
.
Saies
the
Text
,
he
that
withholdeth
Corne
,
the
People
shall
curse
him
;
but
blessing
shall
be
upon
the
head
of
him
that
selleth
it
.
There
were
at
that
time
Corn-mongers
,
that
when
Corn
was
cheap
,
would
buy
up
all
they
could
get
,
and
keep
it
till
it
grew
dear
again
,
they
would
withhold
their
corn
till
it
was
dear
,
and
then
sell
it
.
Now
saies
Solomon
,
he
that
does
thus
,
the
People
shall
curse
him
,
but
he
that
selleth
it
the
people
shall
bless
him
,
so
that
it
is
no
sin
in
its
self
to
engrosse
a
Commodity
,
if
you
sell
it
cheap
and
at
the
ordinary
rate
,
this
is
no
sin
;
but
for
a
man
to
engrosse
a
Commodity
,
meerly
to
advance
and
enhance
the
price
of
it
,
this
is
such
an
oppression
,
that
the
people
shall
curse
the
man
that
does
it
.
Men
in
this
case
of
ingrossing
,
may
be
very
well
compared
to
the
great
Oak
,
which
does
so
spread
and
dilate
its
branches
,
that
no
little
Tree
can
thrive
under
it
.
So
do
many
men
so
much
engrosse
Commodities
,
that
poorer
men
cannot
live
by
them
,
which
is
a
grosse
oppression
,
and
a
great
wickedness
.
7.
If
you
would
not
transgress
Scripture
Rules
,
do
not
in
buying
a
Commodity
,
take
any
advantage
of
the
mistake
or
over-fight
of
the
seller
.
As
suppose
you
should
come
to
a
Shop
,
and
there
buy
so
many
yards
of
Cloth
,
and
the
Shop-keeper
should
either
give
you
more
Cloth
then
is
your
due
,
or
take
lesse
mony
of
thee
then
is
his
due
;
you
must
take
no
advantage
against
him
in
this
particular
;
for
if
you
take
any
thing
more
of
him
then
you
have
bought
,
it
is
theft
,
or
if
you
give
him
any
thing
lesse
then
you
bargain
for
,
it
is
theft
.
And
this
you
have
in
Gen.
43.12
.
Jacob
when
there
was
a
Famine
in
the
Land
,
he
sent
his
Sonnes
into
Egypt
to
buy
Corn
;
when
they
came
there
,
Joseph
knowing
his
Brethren
,
what
does
he
do
but
put
the
money
they
brought
for
their
Corn
into
the
mouth
of
their
Sacks
again
,
and
sent
them
home
;
where
when
they
found
their
money
in
their
Sacks
,
they
told
their
Father
of
it
,
who
bid
them
go
back
again
,
and
carry
him
the
money
they
brought
away
in
their
Sacks
mouth
;
for
saith
he
,
peradventure
it
was
an
over-sight
.
Here
was
conscienciousness
,
when
a
man
shall
either
give
thee
more
then
is
thy
due
,
or
thou
give
him
lesse
then
is
his
due
:
in
neither
of
these
cases
must
you
take
advantage
against
him
;
for
if
you
do
,
the
Lord
looks
upon
it
as
no
better
then
cozenage
and
deceit
.
8.
In
buying
Commodities
,
do
not
merchandize
upon
the
Lords
day
.
It
is
true
,
in
case
of
urgent
necessities
,
as
for
the
maintenance
of
life
,
either
in
man
or
beast
it
is
lawfull
;
but
for
buying
of
those
things
of
which
there
is
no
necessity
,
and
you
may
well
be
without
them
till
Munday
:
in
this
case
you
sin
,
if
you
buy
any
thing
on
the
Lords
day
,
that
's
Market
day
for
Heaven
,
Nehem.
10.31
.
Nehemiah
entred
into
an
Oath
,
and
the
people
with
him
,
that
if
any
of
the
people
of
the
Land
bring
Ware
,
or
any
Victualls
on
the
Sabbath-day
to
sell
,
that
they
would
not
buy
it
of
them
on
the
Sabbath-day
.
Now
though
some
may
be
ready
to
object
,
and
say
,
that
this
was
the
Jewish
Sabbath
here
spoken
of
,
wherein
they
were
so
strict
;
I
answer
,
it
is
true
,
it
was
;
but
yet
neither
does
the
Gospel
give
you
leave
to
profane
the
Christian
Sabbath
,
but
ought
now
to
be
kept
as
strictly
as
it
was
then
.
And
therefore
beloved
,
I
cannot
see
but
it
is
a
sin
for
men
to
buy
either
wine
,
or
pepper
,
or
mustard
,
or
any
other
such
like
trifle
,
that
they
may
well
be
without
,
it
must
needs
be
unlawfull
and
sinfull
,
to
buy
any
thing
that
you
may
well
be
without
,
in
that
case
you
sin
,
if
you
buy
upon
the
Lords
day
;
and
therefore
let
me
intreat
you
,
rather
to
want
such
triviall
things
,
then
to
transgress
Scripture
Rules
,
in
buying
of
them
upon
this
day
.
Rule
9
9.
Do
not
in
buying
of
a
Commodity
,
work
upon
the
necessities
of
a
poor
man
that
hath
need
of
money
,
to
make
him
sell
it
at
such
low
tearms
,
as
he
cannot
live
by
it
,
this
is
a
very
great
sin
and
oppression
.
Many
times
rich
men
do
work
upon
the
necessities
of
the
poor
;
for
they
must
sell
of
their
Commodities
,
it
may
be
to
buy
bread
,
or
more
materialls
to
set
themselves
at
work
upon
:
now
they
will
not
buy
their
Commodities
,
unless
they
may
have
it
cheaper
then
they
can
afford
it
;
this
is
a
great
oppression
:
therefore
in
Levit.
25.14
.
it
is
said
,
if
thou
sellest
ought
to
thy
Neighbour
,
or
buyest
ought
of
thy
Neighbour
,
ye
shall
not
oppress
one
another
.
There
is
an
oppression
in
buying
,
as
well
as
in
selling
,
when
a
man
does
work
upon
the
poverty
of
a
poor
man
,
and
will
make
him
sell
cheaper
then
he
can
afford
it
,
or
else
will
not
buy
of
him
at
all
.
O
beloved
,
how
few
are
there
in
the
world
,
that
are
consciencious
in
their
buying
in
these
regards
.
10.
If
you
would
not
transgress
Scripture
Rules
in
baying
,
then
take
heed
that
ye
do
not
buy
those
things
that
are
not
fit
and
allowable
to
be
bought
and
sold
:
as
first
,
do
not
buy
spirituall
things
,
as
the
gifts
of
the
Holy
Ghost
,
Church-livings
,
&c.
for
these
are
not
things
to
be
bought
.
This
is
call'd
Simony
.
Act.
8.20
.
When
Simon
Magus
would
have
bought
the
gift
of
the
Holy
Ghost
,
thy
mony
perish
with
thee
,
said
Peter
,
because
thou
hast
thought
that
the
gift
of
God
may
be
purchased
with
money
.
2.
Do
not
buy
stolen
goods
,
they
are
not
meet
to
be
bought
.
If
thou
knowest
that
the
goods
which
are
to
be
sold
,
are
stolen
goods
,
they
are
not
to
be
bought
;
but
rather
to
be
restored
.
I
am
afraid
that
this
is
a
sin
,
that
many
men
do
not
make
conscience
of
in
this
City
:
as
we
use
to
say
,
the
receiver
is
as
bad
as
the
Thief
:
so
let
me
tell
you
,
the
buyer
is
as
bad
as
the
Thief
likewise
.
3.
Do
not
buy
Monuments
nor
reliques
of
Idolatry
,
as
Crosses
,
Beads
,
Crucifixes
,
Images
,
and
the
like
,
these
ought
not
to
be
bought
.
4.
Do
not
buy
men
for
slaves
:
this
is
that
which
is
reproved
Amos
8.6
.
That
we
may
buy
the
poor
for
silver
,
and
the
needy
for
a
pair
of
shooes
.
So
in
Deut.
27.7
.
If
a
man
be
found
stealing
of
any
of
his
Brethren
of
the
Children
of
Israel
,
and
maketh
merchandize
of
him
,
or
selleth
him
,
then
that
thief
shall
die
:
thou
must
not
steal
a
man
and
sell
him
.
And
thus
you
see
I
have
gone
over
very
briefly
these
ten
particulars
.
And
oh
beloved
,
let
me
tell
you
,
the
fear
of
my
heart
is
,
that
there
are
few
of
you
that
keep
within
bounds
in
these
particulars
;
but
in
one
or
other
of
them
you
have
transgressed
in
your
buyings
.
I
shall
only
now
make
a
short
use
of
what
hath
been
said
,
Use
1
and
so
have
done
.
First
,
then
by
way
of
exhortation
;
in
the
fear
of
God
,
all
you
that
buy
and
sell
,
and
trade
in
the
world
,
take
heed
of
these
Rocks
,
split
not
your
souls
upon
them
.
I
shall
shew
you
in
the
afternoon
,
what
you
get
by
unjust
practices
,
Prov.
23.23
.
Rev.
3.18
.
and
therefore
avoid
such
courses
;
and
let
me
exhort
you
in
buying
Commodities
,
amongst
all
your
buyings
in
the
world
,
let
me
intreat
you
to
buy
that
which
Solomon
bids
you
buy
,
namely
,
to
buy
the
truth
and
sell
it
not
,
and
that
which
Christ
counsels
you
to
buy
,
come
buy
of
me
gold
that
ye
may
be
rich
,
and
white
Rayment
that
you
may
be
cloathed
;
and
buy
that
which
the
good
Merchant
sold
all
that
he
had
to
purchase
,
Mat.
13.44
namely
,
the
Pearl
in
the
field
.
So
do
you
sell
all
you
have
to
buy
this
Pearl
of
great
price
the
Lord
Jesus
;
but
do
not
mistake
me
,
when
I
bid
you
buy
spirituall
things
,
do
not
think
,
they
are
to
be
purchased
with
money
;
but
I
would
have
you
labour
and
endeavour
after
them
,
Esay
5.1
.
Ho
every
one
that
thirsteth
,
come
ye
to
the
waters
,
and
he
that
hath
no
money
:
come
ye
,
buy
and
eat
,
yea
come
buy
wine
and
milk
,
without
money
,
and
without
price
:
these
are
not
to
be
bought
with
money
,
but
by
labours
and
endeavours
,
and
earnest
prayers
unto
God
for
them
:
you
must
give
the
rags
of
your
sin
and
corruption
,
for
this
white
raiment
of
Christs
righteousness
.
Oh
let
not
the
Market-dayes
of
your
soules
slip
over
without
buying
something
for
your
soules
good
,
buy
the
truth
and
sel
it
not
,
buy
the
Pearl
of
grace
,
look
after
spirituall
things
,
do
not
think
the
things
of
the
world
to
be
worth
so
much
,
and
grace
and
Christ
,
Heaven
and
happiness
,
and
glory
,
worth
nothing
.
There
is
nothing
here
below
but
we
may
give
too
much
for
,
we
may
buy
gold
too
dear
;
but
we
can
never
buy
Christ
and
grace
too
dear
,
we
can
never
give
too
much
for
them
;
one
houres
enjoyment
of
Christ
,
will
infinitely
recompence
all
the
troubles
,
and
miseries
,
and
losses
we
undergoe
for
him
here
,
and
therefore
beloved
,
do
not
spend
so
much
time
,
and
take
so
much
pains
for
these
transitory
things
here
below
:
these
complementall
and
circumstantiall
peeces
of
felicity
,
and
spend
so
little
time
,
and
take
so
little
pains
after
those
perfections
,
and
essentiall
points
of
happiness
,
the
getting
an
interest
in
Christ
,
in
his
righteousness
,
merits
,
and
satisfaction
.
Diogenes
taxed
the
folly
of
men
in
his
time
,
quod
res
praetiosas
minimo
emerent
,
venderentque
vilissimas
plurimo
:
they
valued
the
most
precious
things
little
;
and
the
most
vile
at
a
great
rate
.
Woe
to
those
that
stop
Religions
Trade
,
Luke
11.52
.
That
take
away
the
key
of
knowledg
,
neither
entring
in
themselves
,
nor
suffering
those
that
would
.
2.
If
this
be
so
,
that
we
ought
not
to
transgress
Scripture
Rules
,
in
buying
Commodities
,
then
let
this
be
matter
of
humiliation
to
any
of
you
,
that
the
word
of
God
hath
met
with
this
day
.
O
beloved
,
go
home
and
humble
your
soules
before
God
,
and
bless
his
name
,
that
the
word
hath
found
out
your
transgressions
:
beloved
,
go
home
and
do
no
more
so
wickedly
:
if
you
have
in
any
of
these
particulars
transgressed
Scripture
Rules
,
go
home
and
acknowledge
your
sins
unto
the
Lord
,
and
reform
your
lives
,
lest
the
Lord
breath
a
curse
upon
what
you
have
gotten
,
and
say
of
your
tradings
,
as
he
did
of
those
in
Ezek.
28.18
.
Thou
hast
defiled
thy
sanctuari●s
by
the
multitude
of
thine
iniquities
,
and
by
the
iniquity
of
thy
tra●fique
:
therefore
will
I
bring
forth
a
fire
from
the
midst
of
thee
,
it
shall
devour
thee
,
and
I
will
bring
thee
to
ashes
upon
the
earth
in
the
sight
of
all
them
that
behold
thee
;
least
the
Lord
say
,
when
thou
hast
gotten
so
many
baggs
in
thy
Chest
,
and
so
much
wares
in
thy
shop
,
that
these
are
but
the
fruit
of
thy
sins
,
and
the
price
of
thy
soule
,
and
that
thou
shalt
have
death
and
damnation
into
the
bargain
.
SERM.
IX
.
1
Cor.
7
30.
—
And
they
that
buy
as
though
they
possessed
not
.
I
Come
now
to
the
other
particular
,
that
you
take
heed
you
do
not
transgress
Scripture
Rules
in
selling
Commodities
.
And
as
the
Scripture
is
very
large
in
laying
down
Rules
concerning
buying
:
so
likewise
it
is
not
wanting
in
laying
down
Rules
and
directions
in
reference
to
the
selling
of
Commodities
,
I
shall
name
to
you
9.
or
10.
of
them
.
1.
If
you
would
not
transgress
Scripture
Rules
,
do
not
needlesly
multiply
words
in
selling
a
Commodity
.
Scripture
Rules
concerning
selling
Commodities
.
The
Scripture
is
large
in
this
particular
.
As
Gen.
23.15
.
when
Abraham
was
to
buy
the
Cave
of
Machpelah
of
Ephron
,
there
was
but
one
word
between
them
,
Ephron
said
it
was
worth
so
much
,
and
Abraham
presently
gave
it
him
.
so
Zach.
11,12
.
If
you
think
good
,
saies
God
,
give
me
my
price
,
and
if
not
,
forbear
.
Multiplicity
of
words
is
needless
.
Prov.
10.19
.
In
a
multitude
of
words
,
saith
Solomon
,
there
is
sin
.
As
in
ordinary
discourse
,
so
in
commerce
in
a
multitude
of
words
is
sin
.
I
do
not
speak
this
as
if
I
would
have
men
stupid
and
blockish
in
a
shop
;
but
they
should
not
be
lavish
and
frolick
,
and
frothy
in
their
speeches
.
2.
Do
not
multiply
words
in
commending
and
overpraysing
your
Commodity
,
when
you
know
in
your
conscience
,
that
there
is
a
flaw
or
a
fault
in
it
:
this
is
a
vicious
carriage
in
a
seller
,
when
he
uses
abundance
of
fine
words
to
set
off
a
bad
Commodity
.
As
it
is
a
sin
in
the
buyer
,
to
say
it
is
naught
,
it
is
naught
,
so
in
the
seller
,
to
say
it
is
good
,
it
is
good
,
when
it
is
not
so
.
3.
Sell
not
your
Commodities
by
false
waights
,
or
measures
;
do
not
keep
a
deceitfull
ballance
,
or
a
deceitfull
measure
.
Amos
5.
there
the
Lord
reproves
those
that
set
forth
wheat
,
making
the
Ephah
small
,
and
the
shekell
great
,
and
falsifying
the
ballances
by
deceit
;
so
in
Prov.
10
20.
divers
waights
and
divers
measures
,
both
of
them
are
a
like
abomination
to
the
Lord
,
that
is
,
the
Lord
hates
and
abhorrs
those
men
that
use
,
and
sell
by
those
waights
and
measures
that
are
not
good
;
and
therefore
the
Lord
gave
a
speciall
Law
to
all
that
did
follow
trading
in
Israel
,
in
Deut.
25.15,16
.
that
they
should
use
no
deceit
in
their
waights
and
measures
,
in
the
13.
and
14.
verses
,
Thou
shalt
not
have
in
thy
bag
divers
waights
,
a
great
&
a
small
,
thou
shalt
not
have
in
thy
house
divers
measures
,
a
great
&
a
small
;
but
thou
shalt
have
a
perfect
and
a
just
waight
,
a
perfect
and
a
just
measure
shalt
thou
have
,
that
thy
days
may
be
lengthned
in
the
Land
which
the
Lord
thy
God
giveth
thee
;
for
all
that
do
such
things
,
and
all
that
do
unrighteously
are
an
abomination
unto
the
Lord
thy
God
,
which
is
not
to
be
understood
of
divers
sorts
of
waights
,
as
pounds
,
ounces
,
ells
,
yards
,
&c.
or
of
many
of
the
same
sort
,
if
of
the
just
size
;
but
of
divers
waights
of
the
same
sort
of
an
unjust
and
unequall
size
.
And
therefore
beloved
,
take
heed
of
unjust
and
false
waights
or
measures
,
Micah
6.10
.
saies
God
there
,
Are
there
yet
the
Treasures
of
wickedness
in
the
house
of
the
wicked
?
(
mony
that
is
gotten
by
unjust
waights
&
measures
,
are
called
the
treasures
of
wickedness
)
and
the
scant
measure
that
is
abominable
.
4.
You
are
to
make
conscience
,
not
only
that
you
do
not
speak
falsly
;
but
also
that
you
do
not
speak
equivocally
.
It
is
an
observatiō
that
one
hath
upon
these
words
,
let
no
man
defraud
his
Brother
,
saies
he
;
many
Trades-men
,
though
they
will
not
lie
,
yet
they
will
equivocate
.
Many
men
to
put
off
a
Commodity
,
will
have
a
partner
,
or
some
friend
or
other
to
bid
them
money
for
it
,
and
then
the
next
Customer
they
have
forit
,
they
will
tell
him
that
but
even
now
such
a
man
offered
so
much
for
it
,
to
draw
the
buyer
to
give
so
much
;
And
then
they
will
say
it
cost
me
so
much
,
when
it
may
be
,
they
had
Commodities
of
a
higher
prise
,
and
greater
value
amongst
them
at
the
same
rate
,
and
perhaps
they
have
a
great
deal
of
time
allowed
them
for
the
payment
,
whereas
the
buyer
payes
ready
mony
;
and
many
such
like
equivocations
to
deceive
the
world
withall
.
5.
Do
not
in
selling
a
Commodity
,
work
upon
the
ignorance
or
simplicity
of
the
man
that
comes
to
buy
that
Commodity
of
thee
.
If
you
perceive
that
he
is
unskilfull
,
rather
use
him
the
better
then
the
worse
,
Zeph.
1.9
.
God
threatneth
to
punish
the
young
men
that
leap
upon
the
threshold
,
and
fill
their
Masters
houses
with
violence
and
deceit
,
and
so
in
1.
Thes.
4.6
.
saies
the
Apostle
,
let
no
man
go
beyond
,
or
defraud
his
Brother
in
any
matter
,
for
the
Lord
is
th●
avenger
of
all
such
.
So
in
2
Pet.
2.3
.
the
Apostle
speaking
there
of
corrupt
teachers
,
saies
he
,
through
covetousness
shall
they
with
fained
words
make
merchandise
of
you
:
thus
do
false
Tradesmen
in
their
Shops
.
It
is
a
great
sin
for
a
man
to
work
upon
the
ignorance
of
the
buyer
thereby
to
advance
the
price
of
a
commodity
.
6.
Take
heed
you
do
not
embase
a
commodity
from
its
primitive
and
originall
goodness
and
excellency
,
that
so
you
may
get
the
more
by
it
.
This
the
Scripture
condemns
in
Amos
8.6
.
They
sell
the
refuse
of
the
wheat
.
The
Corn-mongers
would
pick
out
the
best
grains
,
&
then
sell
the
refuse
,
which
God
reproves
and
condemns
them
for
.
And
this
the
Prophet
alludes
to
in
Esay
1.22
.
Thy
silver
is
become
drosse
,
thy
wine
mixt
with
water
,
they
mingled
wine
with
water
,
and
drosse
with
filver
;
the
Scripture
condemns
the
debasing
a
commodity
from
its
primitive
goodness
,
and
yet
to
sell
it
at
the
full
price
and
value
of
the
best
.
7.
Be
not
amongst
the
first
that
shall
raise
the
Market
,
and
enhance
the
price
of
a
commodity
.
This
I
hinted
in
the
morning
to
be
a
very
great
miscarriage
.
In
Prov.
11.26
.
He
that
withholdeth
Corn
the
people
shall
curse
him
;
but
be
that
selleth
it
the
people
shall
bless
him
.
Neh.
5.2.3
It
is
a
great
oppression
in
a
Common-wealth
,
for
men
to
raise
the
price
of
corn
,
or
any
other
commodity
,
when
there
is
no
necessity
of
it
.
8.
Be
not
so
eager
and
intent
in
selling
your
commodities
,
as
not
to
content
your selves
to
trade
upon
the
six
dayes
of
the
week
;
but
you
must
sell
upon
the
Sabbath-day
too
.
Be
not
like
those
in
Amos
8.5
.
that
say
,
when
will
the
new
Moons
be
gone
,
that
we
may
sell
corn
,
and
the
Sabbath
,
that
we
may
set
forth
wheat
.
These
greedy
covetous
muck-worms
were
so
bent
upon
their
gains
,
that
the
six
dayes
of
the
week
were
not
enough
for
them
,
but
they
would
sell
upon
the
Sabbath
too
.
Neh.
13.21
.
this
is
that
which
Nehemiah
was
so
carefull
to
reform
,
when
the
Merchants
came
into
Jerusalem
to
sell
their
commodities
on
the
Sabbath-day
,
he
testified
against
them
,
and
contested
with
the
Nobles
of
Judah
,
and
said
unto
them
,
what
evill
thing
is
this
that
you
do
,
and
profane
the
Sabbath-day
?
and
he
told
the
Merchants
and
sellers
of
all
kind
of
wares
,
that
if
they
did
so
again
,
he
would
lay
hands
upon
them
:
so
that
from
that
time
forth
they
cam
no
more
on
the
Sabbath
.
This
condemns
your
common
tipling-houses
,
and
small
retail
Trades
,
that
make
nothing
of
selling
small
trifling
things
upon
this
day
,
which
is
a
great
sin
.
9.
When
your
cozenage
and
unjust
dealings
in
your
sellings
are
found
out
and
discovered
,
do
not
justifie
your selves
in
your
deceit
.
Many
men
,
if
you
come
and
tell
them
,
that
they
sell
dearer
then
others
,
they
will
not
be
perswaded
to
it
,
or
if
you
tell
them
the
commodity
you
bought
of
them
,
is
not
good
,
they
will
say
it
is
as
good
as
can
be
afforded
of
the
price
,
like
those
in
Hosea
12.7
.
Ephraim
is
a
Merchant
,
the
ballances
of
deceit
are
in
his
hand
,
he
loveth
to
oppress
,
yet
he
saies
,
I
am
become
rich
,
I
have
found
me
out
substance
,
and
in
all
my
labours
they
shall
find
no
iniquity
in
me
;
that
were
sin
.
Though
the
ballances
of
deceit
were
in
his
hand
,
yet
saies
he
,
none
can
accuse
me
of
sin
or
iniquity
in
my
dealings
.
10.
Do
not
sell
those
Commodities
that
are
not
vendible
,
nor
fit
to
be
sold
.
As
first
,
1.
Spirituall
things
they
are
not
to
be
sold
;
Simon
Magus
when
he
would
have
purchased
the
gift
of
the
Holy
Ghost
with
money
,
saies
the
Apostle
,
go
thy
way
,
and
thy
money
porish
with
thee
.
2.
And
so
monuments
of
Idolatry
,
Crucifixes
,
Images
,
Beads
,
Conjuring
Books
,
and
the
like
:
these
are
not
fit
to
be
sold
,
Act.
19.
Many
of
them
that
used
curious
arts
,
came
and
brought
their
Books
and
burnt
them
,
and
the
price
of
them
was
valued
to
be
50000.
peeces
of
silver
.
These
books
here
spoken
of
were
Conjuring-books
,
and
though
they
were
of
so
great
value
,
yet
they
would
not
sell
them
,
but
burnt
them
.
3.
Do
not
sell
men
for
slaves
,
Deut.
24.7
.
If
a
man
be
found
stealing
any
of
his
Brethren
,
the
Children
of
Israel
,
and
maketh
merchandize
of
him
,
or
selleth
him
,
then
that
thief
shall
die
,
and
you
shall
put
away
evill
from
you
.
4.
(
And
again
)
you
must
not
sell
your self
as
Ahab
did
,
to
work
wickedness
,
and
thus
witches
sell
themselves
to
the
Devill
,
to
be
his
Servants
;
and
thus
do
all
licencious
and
loose
livers
.
Remember
beloved
,
you
are
not
your
own
;
but
are
bought
with
a
price
,
even
with
the
precious
blood
of
Jesus
Christ
,
and
therefore
you
must
glorifie
God
in
your
soules
and
bodies
that
are
his
.
5.
You
must
not
sell
stollen
goods
,
these
are
not
saleable
:
as
men
should
not
buy
,
so
neither
should
they
sell
stollen
goods
.
And
6.
You
must
not
sell
any
thing
that
cannot
be
made
use
of
,
without
sin
,
as
stuff
to
paint
faces
with
,
and
such
like
:
It
is
true
,
a
man
may
sell
those
things
that
accidentally
may
be
sinfull
in
the
using
of
it
;
but
we
must
not
sell
such
things
as
are
only
for
sinfull
uses
.
And
thus
I
have
done
with
these
ten
particulars
,
wherein
you
must
not
transgress
Scripture
Rules
in
selling
.
I
shall
now
handle
some
cases
of
conscience
touching
trading
,
and
commerce
in
the
world
.
As
first
,
Cases
of
Conscience
concerning
buying
and
selling
.
the
buyer
may
say
,
How
shall
I
know
when
I
buy
a
Commodity
too
cheap
?
and
the
seller
may
say
,
How
shall
I
know
when
I
sell
a
Commodity
too
dear
?
I
answer
,
that
though
it
is
true
,
the
Scripture
is
not
express
,
how
much
you
should
get
,
whether
a
peny
,
or
two
pence
,
or
3.
or
4.
more
or
lesse
,
in
a
shilling
:
yet
your
gains
ought
to
be
no
more
then
what
is
ordinarily
gotten
in
such
Commodities
,
by
men
of
your
own
Trade
:
as
the
Market
goes
,
and
as
ordinarily
things
are
valued
in
the
place
where
you
dwell
,
those
rates
you
ought
to
take
.
2.
Sell
as
those
men
do
,
that
are
most
conscientious
in
their
wayes
,
as
far
as
they
go
you
may
go
.
Obj.
But
may
not
a
man
in
some
cases
sell
a
Commodity
for
more
then
it
is
worth
?
Answ.
In
what
cases
a
man
may
take
more
for
a
Commodity
then
it
is
worth
.
2
King
.
6.25
.
In
some
extraordinary
cases
it
is
lawfull
:
as
first
in
this
case
,
as
suppose
a
man
hath
a
quantity
of
goods
by
him
,
and
God
by
his
providence
orders
it
so
,
that
that
place
where
he
dwells
be
besieged
,
so
that
those
Commodities
,
are
very
scarce
,
in
this
case
he
may
warrantably
advance
his
price
:
thus
it
was
in
the
Siege
of
Samaria
,
an
Asses
head
,
and
Doves
dung
were
sold
for
a
great
price
,
whereas
before
they
were
worth
nothing
;
but
when
the
occasion
is
removed
,
the
Commodity
must
fall
to
its
former
price
again
.
2.
If
a
man
be
sollicited
and
importun'd
to
sell
a
commodity
which
he
is
unwilling
to
part
withall
,
and
cannot
well
spare
without
dammage
to
himself
;
yet
being
overcome
with
importunity
,
is
content
to
let
his
neighbour
have
it
,
in
that
case
he
may
take
more
for
it
then
it
is
worth
;
but
in
a
usuall
and
ordinary
way
of
Trade
,
it
is
a
sin
to
take
more
then
is
the
common
custom
of
the
place
to
give
.
Case
2
3.
Whether
if
a
man
sells
a
Commodity
for
time
,
is
he
bound
to
sell
it
as
cheap
as
if
he
sold
it
for
ready
mony
.
Answ.
Whether
it
be
lawfull
to
sell
dearer
for
time
,
then
for
ready
money
.
Mr.
Perkins
in
his
first
Volum
upon
the
eighth
Commandement
determines
the
case
,
and
conceives
it
to
be
a
sin
to
sell
dearer
for
time
,
then
for
ready
money
;
but
certainly
,
this
opinion
is
not
consistent
with
the
Rules
of
reason
,
and
therefore
I
shall
give
you
my
judgement
in
this
particular
.
1.
Then
I
conceive
it
no
breach
of
equity
in
trading
,
to
take
the
more
for
a
commodity
if
the
man
that
buyes
it
requires
time
for
the
payment
of
it
,
then
if
he
paid
ready
mony
;
and
my
reason
is
this
,
because
the
parting
with
a
Commodity
without
money
,
is
a
dammage
and
hinderance
to
the
seller
;
and
therefore
he
may
lawfully
take
more
,
as
in
Levit.
25.14,15
.
saies
God
there
,
if
thou
buyest
ought
of
thy
Neighbour
,
or
sellest
ought
to
thy
Neighbour
,
you
shall
not
oppress
one
another
;
but
according
to
the
multitude
of
years
thou
shalt
increas
the
price
thereof
and
according
to
the
fewness
of
years
,
thou
shalt
diminish
the
price
of
it
.
The
case
here
is
the
same
,
if
you
sell
your
commodity
for
a
tearm
of
years
,
before
you
have
your
money
,
you
may
sell
it
for
the
more
,
and
if
for
ready
money
,
you
ought
to
take
the
lesse
for
it
.
Ahab
would
not
take
away
Naboths
Vineyard
from
him
;
1
King
.
21.2
.
but
saies
he
,
if
thou
wilt
let
me
have
it
,
I
will
either
give
thee
the
worth
of
it
in
money
,
or
else
a
better
Vineyard
for
it
.
Mark
here
,
if
he
had
taken
ready
mony
,
he
should
have
had
but
the
worth
of
it
;
but
if
he
would
not
take
mony
,
he
was
to
have
a
better
thing
,
a
better
Vineyard
for
it
.
So
that
I
cannot
see
any
thing
in
Scripture
,
whereby
this
is
inconsistent
with
the
Rules
of
equity
;
for
a
man
to
take
a
little
more
for
a
commodity
then
it
is
worth
,
because
he
hath
not
money
in
hand
for
it
.
But
yet
you
must
not
work
upon
a
poor
mans
necessity
in
this
case
,
and
you
must
be
sure
,
never
to
take
more
then
what
your
dammage
amounts
to
by
the
forbearance
of
your
money
so
long
.
Case
,
3
whether
a
man
may
take
a
pawn
or
pledge
to
secure
his
debt
.
Q.
3.
If
a
man
hath
sold
a
commodity
,
and
the
buyer
be
not
able
to
pay
him
in
money
,
whether
may
the
seller
in
that
case
,
lawfully
take
a
pawn
or
a
pledge
to
secure
the
debt
?
Answ.
God
does
allow
a
man
to
take
a
pledge
in
such
a
case
to
secure
his
debt
,
as
in
Deut.
24.10,11,12
.
when
thou
dost
lend
thy
Brother
any
thing
,
thou
shalt
not
go
into
his
house
to
fetch
his
pledge
;
but
the
man
to
whom
thou
dost
lend
,
shall
bring
out
the
pledge
unto
thee
.
Prov.
10.16.27.13
.
It
is
lawfull
for
a
man
to
take
a
pledge
;
but
he
must
not
go
into
the
mans
house
to
take
it
himself
,
but
his
debtor
must
bring
it
out
to
him
,
that
which
he
can
best
spare
,
till
he
can
make
payment
of
the
money
:
but
yet
the
Lord
does
forbid
the
taking
of
a
mans
apparell
for
a
pledge
,
Deut.
24.6
.
Exo.
22.26
Job
22.5.6
or
the
nether
Milstone
,
if
a
poor
man
hath
no
more
Clothes
but
what
he
hath
upon
his
back
,
it
is
cruelty
to
take
them
,
or
to
take
a
Mil-stone
,
or
any
thing
whereby
the
man
gets
his
living
,
this
is
a
sin
;
but
he
must
take
that
which
his
debtor
can
best
spare
till
he
pay
the
money
:
so
that
pledges
are
lawfull
to
be
taken
by
the
Creditor
,
in
case
the
man
is
able
to
spare
it
without
any
prejudice
to
his
life
or
livelihood
.
Case
4
Whether
it
be
lawfull
to
arrest
and
go
to
law
with
a
man
for
money
that
is
owing
him
.
If
a
man
hath
sold
a
Commodity
,
and
his
debtor
make
no
conscience
of
paying
him
for
it
,
whether
in
such
a
case
is
it
lawfull
to
arrest
that
man
for
his
money
,
and
go
to
law
with
him
?
Answ.
If
a
man
be
unable
to
pay
what
he
owes
,
and
is
thus
disinabled
,
not
through
his
own
neglect
or
ill
husbandry
,
but
by
the
hand
of
God
,
if
the
man
hath
been
laborious
and
industrious
in
his
Calling
,
and
yet
through
the
providence
of
God
is
fallen
to
decay
,
and
declined
in
his
estate
,
it
is
inconsistent
with
equity
to
be
rigorous
with
such
a
man
,
or
throw
him
into
prison
for
this
mony
;
but
if
a
man
hath
spent
his
Estate
prodigally
,
or
in
case
he
be
able
to
pay
his
debts
,
and
yet
will
not
,
then
it
is
lawfull
for
a
man
to
arrest
,
Mat.
5.25
.
and
cast
such
a
man
into
prison
,
and
use
the
best
means
he
can
to
procure
it
.
But
where
nothing
is
to
be
had
,
there
must
be
a
forbearance
of
the
debt
,
like
the
Creditor
that
Christ
speaks
of
,
Levit.
25.35
.
Luke
7.42
.
who
had
two
debtors
,
the
one
owed
him
five
hundred
pence
,
and
the
other
fifty
,
and
when
they
had
nothing
to
pay
,
he
frankly
for
gave
them
both
.
If
a
man
be
brought
to
decay
in
his
Estate
by
the
hand
of
God
,
and
is
not
able
to
bring
the
yeer
about
,
or
to
pay
any
of
his
debts
,
it
is
cruelty
to
be
extream
with
such
a
man
,
or
throw
him
into
prison
when
he
is
unable
to
pay
:
but
if
a
man
be
idle
and
does
not
follow
his
Calling
,
or
hath
spent
his
Estate
by
prodigality
,
and
Company-keeping
,
or
the
like
.
Or
if
he
have
a
concealed
Estate
,
and
be
able
to
pay
,
and
will
not
,
in
such
cases
as
these
,
it
is
lawfull
to
arrest
or
imprison
,
or
take
any
other
lawfull
course
to
regain
his
debt
;
for
if
God
requires
and
commands
that
men
should
pay
their
debts
,
certainly
he
does
allow
that
men
should
take
any
lawfull
course
to
recover
what
is
due
to
them
,
when
they
can
get
it
by
fair
means
;
2
King
4.7
but
God
doth
command
men
to
pay
their
debts
,
Rom.
13.8
.
saies
the
Apostle
,
owe
nothing
to
any
man
,
and
therefore
it
is
lawfull
for
a
man
to
use
means
to
recover
what
is
due
to
him
.
Use
.
And
thus
I
have
done
with
the
Doctrinal
part
of
this
point
.
The
use
that
I
shall
make
of
all
that
hath
been
said
concerning
.
you
that
are
Tradesmen
in
the
world
,
shall
be
only
by
way
of
caution
,
to
take
off
a
misconceit
that
is
fastned
in
the
minds
of
many
of
you
,
that
if
you
do
conform
your selves
to
Scripture-Rules
,
and
do
not
now
and
then
deal
indirectly
in
your
Trades
,
you
shall
never
get
an
Estate
,
and
grow
rich
,
it
is
a
common
Proverb
amongst
some
men
,
that
plain
dealing
is
good
,
but
he
that
useth
it
shall
die
a
Beggar
,
which
is
a
most
false
and
diabolicall
speech
;
for
plain
dealing
and
conscienciousness
in
a
mans
actions
,
is
the
ready
way
to
be
rich
,
Prov.
10.
The
blessing
of
the
Lord
maketh
rich
,
and
he
addeth
no
sorrow
with
it
:
but
the
great
Estates
of
wicked
men
,
are
purchased
and
possessed
with
a
great
deal
of
trouble
and
vexation
,
and
accusations
of
conscience
,
and
many
a
man
may
look
back
upon
his
thousands
that
he
hath
gotten
in
a
few
years
,
and
say
of
these
riches
,
that
they
are
but
the
fruit
of
his
cozenage
and
sin
,
and
the
price
of
his
soul
.
And
therefore
beloved
,
I
beseech
you
in
the
fear
of
God
,
take
heed
of
oppression
and
deceit
in
your
tradings
;
do
not
say
plain
dealing
will
make
you
die
a
begger
;
for
it
is
the
only
way
to
be
rich
:
let
the
word
of
God
be
your
Rule
in
all
your
actions
,
that
having
his
blessing
upon
your
endeavours
,
you
may
purchase
an
estate
,
and
have
no
sorrow
added
to
it
.
SERM.
X.
1
Cor.
7
30.
—
And
they
that
buy
as
though
they
possessed
not
.
THere
is
yet
one
point
more
,
that
this
clause
,
(
and
they
that
buy
as
though
they
possessed
not
)
will
afford
,
which
is
this
.
Doct.
That
the
possessing
and
laying
up
an
Estate
by
trading
,
is
not
disallowed
by
God
.
An
Estate
and
possession
in
the
world
is
allowed
by
God
,
and
therefore
in
old
time
,
the
best
men
were
likewise
the
richest
men
,
as
Abraham
,
and
Jacob
,
and
David
,
&c.
But
I
am
unwilling
to
insist
upon
so
generall
a
Doctrine
,
and
had
rather
handle
the
words
more
particularly
.
And
they
that
buy
as
though
they
possessed
not
,
that
is
,
when
a
man
has
gotten
an
Estate
by
buying
and
selling
,
he
should
carry
such
an
indifferent
affection
towards
it
,
as
if
he
had
gotten
nothing
at
all
,
from
whence
note
this
Doctrine
.
Doct.
That
Christians
should
take
a
great
deal
of
heed
,
that
they
do
not
place
an
immoderate
affection
upon
the
Estates
and
possessions
they
have
got
by
buying
and
selling
.
And
they
that
buy
as
though
they
possessed
not
,
In
Psal.
62.10
.
saies
David
,
If
riches
increase
,
set
not
your
hearts
upon
them
.
Many
men
do
not
only
possess
wealth
,
but
their
wealth
possesseth
them
,
and
takes
up
all
their
time
and
strength
,
and
thoughts
,
and
their
hearts
too
,
you
may
possess
wealth
,
but
wealth
must
not
possess
you
:
If
your
rickes
do
increase
,
yet
you
must
not
set
your
hearts
upon
them
.
Job
cleares
himself
in
this
case
,
Job
25.31
.
saies
he
,
If
I
rejoyced
because
my
wealth
was
great
,
and
because
my
hand
had
gotten
much
,
let
God
do
so
and
so
to
me
.
In
the
prosecution
of
this
Doctrine
,
I
shall
handle
these
two
Queries
.
Querie
1
Qu.
When
do
Christians
place
an
excessive
or
immoderate
affection
upon
the
Estates
and
possessions
they
have
gotten
by
their
Trades
?
Query
2
2.
Why
Christians
should
be
so
carefull
,
that
they
do
not
place
an
immoderate
affection
upon
the
riches
and
wealth
that
they
have
gotten
?
First
,
When
may
Christians
be
said
to
place
an
immoderate
affection
upon
their
possessions
?
Answ.
Answ.
I
shall
give
it
you
in
these
5.
or
6.
Demonstrations
.
As
1.
Affections
to
the
world
when
excessive
.
You
then
place
an
excessive
affection
upon
your
Estate
in
the
world
,
when
your
earnest
endeavours
and
pursuit
after
worldly
wealth
does
take
you
off
from
all
serious
endeavours
after
spirituall
things
.
And
thus
it
was
immoderate
in
those
Tradesmen
mentioned
in
Mat.
22.5
.
that
when
a
great
King
had
invited
them
to
a
marriage
feast
,
and
sent
forth
his
Servants
to
tell
those
that
were
bidden
,
that
all
things
were
ready
and
prepared
for
them
,
they
made
light
of
it
,
and
went
their
wayes
,
one
to
his
Farme
,
another
to
his
Merchandize
,
and
would
not
come
:
when
men
are
so
bent
upon
their
gain
,
and
have
their
hearts
so
taken
up
with
the
world
,
that
they
are
quite
taken
off
from
all
spirituall
duties
,
when
it
is
with
them
,
as
with
the
young
man
in
the
Gospel
,
Mat.
19.12
Mat.
13.22
that
when
Christ
told
him
,
that
if
be
would
be
perfect
,
he
must
sell
all
he
had
,
and
give
it
to
the
poor
,
he
went
away
sorrowfull
;
for
he
had
great
possessions
:
this
is
a
sign
their
hearts
are
too
much
glewed
to
the
things
of
the
world
,
Luke
10.42
.
when
Martha
was
cumbred
about
many
things
of
the
world
,
though
these
were
expressions
of
her
love
to
Christ
,
yet
because
she
did
neglect
giving
attendance
in
hearing
Ghrists
voice
,
he
told
her
,
that
she
was
troubled
about
many
things
;
but
one
thing
was
necessary
,
and
Mary
had
chosen
the
better
part
that
should
not
be
taken
from
her
.
When
your
following
Trades
takes
you
off
,
that
you
never
read
the
word
,
or
pray
in
your
Families
,
or
Closet
,
then
is
your
affection
to
the
world
immoderate
.
2.
When
your
tradings
and
affairs
in
the
world
does
so
take
up
your
hearts
,
that
you
cannot
take
that
ordinary
refreshment
and
comfort
that
God
allows
you
in
the
blessings
you
enjoy
,
then
you
place
inordinate
affections
upon
the
things
of
the
world
,
Eccles.
5.12
.
The
sleep
of
a
labouring
man
is
sweet
;
but
the
abundance
of
the
rich
will
not
suffer
him
to
sleep
.
When
men
are
so
possessed
,
and
taken
up
with
the
affairs
of
the
world
,
that
either
for
care
of
getting
,
fear
of
losing
,
or
hopes
of
increasing
,
they
cannot
eat
their
bread
in
due
season
,
nor
take
their
naturall
rest
and
sleep
:
this
is
a
sign
their
hearts
are
too
much
glewed
to
the
world
,
Eccles.
2.26
.
God
giveth
to
a
man
that
is
good
in
his
sight
,
wisdom
and
knowledge
,
and
joy
;
but
to
the
sinner
he
giveth
travell
,
to
gather
and
heap
up
riches
,
he
gives
him
disquietness
,
vexation
,
and
trouble
of
mind
.
The
Psalmist
sets
out
a
covetous
man
by
a
lively
comparison
,
in
Psal.
59.14.15
.
he
compares
him
to
a
Dog
that
is
hungry
,
that
at
the
evening
returns
and
makes
a
noyse
,
and
goes
round
about
the
City
,
and
wanders
up
and
down
for
meat
,
and
grudges
if
he
be
not
satisfied
.
It
is
reported
of
the
Dog
,
that
when
he
is
hungry
,
he
hath
a
most
enraged
appetite
,
now
saies
he
,
let
him
run
up
and
down
like
a
Dog
,
and
make
a
noise
,
for
want
of
meat
.
3.
You
are
excessive
in
placing
your
affections
upon
your
riches
,
when
what
you
possess
in
the
world
,
fills
you
with
security
and
sensuality
.
What
,
saies
the
rich
man
in
the
Gospel
,
I
have
goods
laid
up
for
many
years
,
there
is
his
security
,
soul
take
thy
ease
,
eat
,
drink
and
be
merry
;
there
is
his
sensuality
.
As
't
is
spoken
of
the
Inhabitants
of
Hazor
,
Jer.
49.31
.
Go
(
saith
God
to
the
Babylonians
)
to
the
wealthy
Nation
that
dwells
without
care
.
In
Prov.
18.15
.
saies
Solomon
,
the
rich
mans
wealth
is
his
strong
City
,
and
as
an
high-wall
in
his
own
conceit
.
And
thus
did
riches
make
David
secure
,
Psal.
30.6
.
In
my
prosperity
I
said
,
I
shall
never
be
moved
,
then
are
your
affections
to
the
things
of
the
world
excessive
,
when
it
breeds
in
your
security
and
sensuality
.
4.
When
your
wealth
proves
serviceable
and
instrumental
to
your
lusts
,
and
is
as
fewel
to
your
corruptions
,
then
is
your
love
to
it
inordinate
;
as
in
Prov.
10.16
.
The
labour
of
the
righteous
tendeth
to
life
,
but
the
revenues
of
the
wicked
tend
to
sin
.
1.
When
you
make
your
wealth
and
riches
fewel
to
feed
your
pride
,
as
in
Ezek
28.5
.
By
thy
great
wisdom
,
and
by
thy
traffick
hast
thou
increased
thy
riches
,
and
thy
heart
is
lifted
up
because
of
thy
riches
,
said
God
to
the
Prince
of
Tyre
.
If
God
gives
you
wealth
,
and
as
you
grow
high
and
rich
in
the
world
,
you
grow
proud
in
heart
too
:
this
is
a
sign
you
are
immoderate
in
your
affections
to
the
world
;
and
hence
it
is
,
that
the
Apostle
in
1
Tim.
6.17
.
chargeth
those
that
be
rich
in
the
world
,
that
they
be
not
high-minded
,
nor
trust
in
uncertain
riches
,
but
in
the
living
God
,
who
giveth
us
richly
all
things
to
enjoy
.
2.
When
your
wealth
breeds
uncompassionateness
in
you
,
and
makes
you
despise
and
contemn
the
poor
,
Jam.
2.3
.
'T
was
the
rich
man
in
the
Gospel
,
that
let
poor
Lazarus
lie
at
his
Gate
,
and
gave
him
nothing
,
Luke
16.2
.
He
that
hath
this
worlds
good
,
and
seeth
his
Brother
have
need
,
and
shutteth
up
the
bowels
of
his
compassion
from
him
,
how
dwelleth
the
love
of
God
in
him
,
saith
the
Apostle
1
John
3.17
.
3.
When
you
do
,
as
in
Prov.
10.15
.
make
your
wealth
your
confidence
,
then
are
your
affections
immoderate
to
the
things
of
the
world
,
when
you
will
part
with
nothing
to
pious
and
Christian
uses
,
either
for
the
furtherance
of
Gods
glory
,
and
worship
,
or
for
the
good
of
man
,
1
John
3.17
.
4.
Then
are
your
affections
excessive
upon
the
things
of
the
world
,
when
you
are
so
insatiable
and
eager
after
riches
,
Eccles.
5.10
.
that
you
never
think
you
have
enough
.
When
men
enlarge
their
desires
like
hell
,
and
are
like
the
grave
that
will
never
be
satisfied
.
When
you
are
like
those
spoken
of
in
Esay
56.11
.
that
were
greedy
Doggs
that
could
never
have
enough
;
such
men
are
slaves
to
their
wealth
,
and
their
riches
possesseth
them
more
then
they
it
.
(
Beloved
)
when
you
are
thus
eagen
in
your
pursuit
of
riches
,
and
so
restlesse
in
your
desires
,
after
the
things
of
the
world
,
this
shews
that
your
affections
are
too
much
set
upon
them
.
And
thus
I
have
done
with
the
first
question
,
and
have
shewed
you
when
peoples
affections
towards
their
Estates
and
possessions
,
may
be
said
to
be
excessive
.
Quest.
We
come
now
to
the
second
Question
,
which
is
this
,
Why
should
Christians
be
so
carefull
,
that
they
do
not
place
an
immoderate
affection
upon
their
wealth
and
possessions
in
the
world
?
Answ.
I
answer
,
(
first
)
because
of
the
uncertainty
and
instability
of
all
earthly
comforts
,
all
the
glory
of
the
world
is
called
but
a
fashion
,
they
are
things
only
in
shew
and
appearance
,
not
in
reality
;
the
world
is
not
only
a
bundle
of
vanities
,
and
so
not
worth
any
thing
;
but
these
are
also
liable
to
a
great
deal
of
uncertainty
,
&
inconstancy
,
&
therefore
we
should
not
set
our
affections
too
much
upon
them
;
either
the
world
will
leave
you
,
or
else
you
must
leave
it
.
Prov.
23.5
.
It
may
be
your
Estate
will
die
and
decay
before
you
die
;
for
riches
(
as
Solomon
saies
)
take
unto
them
wings
,
and
fly
away
from
you
.
,
which
he
useth
as
an
Argument
to
take
off
mens
affections
from
the
world
.
Beloved
,
could
you
carry
your
wealth
with
you
,
when
you
go
hence
,
and
keep
it
to
eternity
,
then
indeed
your
earnest
and
unwearied
endeavours
after
it
were
excusable
;
but
seeing
you
must
leave
all
behind
you
when
you
die
,
naked
came
you
into
the
world
,
and
naked
shall
you
return
,
you
shall
carry
nothing
with
you
,
therefore
do
not
set
your
hearts
too
much
upon
them
.
In
Psal.
49.12
.
saies
the
Psalmist
,
Psal.
39.
Psal.
49.10
Man
being
in
honour
abideth
not
men
heap
up
riches
;
but
know
not
who
shall
enjoy
them
.
In
Eccles.
2.18
.
He
leaves
it
unto
the
man
that
shall
be
after
him
.
Reason
2
2.
Another
reason
is
,
because
you
know
not
what
they
shall
be
that
shall
enjoy
what
you
labour
for
;
you
may
take
a
great
deal
of
pains
in
gathering
and
heaping
up
wealth
,
and
yet
leave
it
to
them
that
will
neither
love
you
,
nor
thank
you
for
it
.
Now
shall
I
toil
and
moil
in
the
world
,
and
hazard
my
soul
to
get
riches
,
when
I
may
leave
my
Estate
to
I
know
not
whom
,
that
it
may
be
,
will
neither
love
me
,
nor
thank
me
for
it
,
nor
yet
honestly
or
charitably
imploy
it
.
Eccles.
2.19
.
I
hated
all
the
labour
that
I
had
taken
under
the
Sun
,
because
I
should
leave
it
to
the
man
that
shall
be
after
me
,
and
who
knoweth
whether
he
shall
be
a
wise
man
or
a
fool
.
Shall
I
rise
up
early
,
and
go
to
bed
late
,
and
eat
the
bread
of
carefulness
,
and
take
so
much
pains
to
get
an
Estate
,
when
I
do
not
know
whether
a
wise
man
or
a
fool
may
enjoy
it
:
You
that
are
such
covetous
muck-worms
,
as
spend
all
your
strength
and
time
in
getting
riches
,
and
heaping
up
wealth
carkingly
and
eagerly
;
yet
thou
dost
not
know
whether
he
that
shall
rule
over
all
thy
labour
,
shall
be
a
wise
man
or
a
fool
,
a
good
man
or
a
bad
,
a
friend
or
a
stranger
,
whether
he
shall
imploy
it
well
or
ill
.
3
Do
not
place
your
affections
excessively
upon
the
world
,
because
you
have
better
things
pertaining
to
another
world
,
that
you
should
place
your
affections
upon
,
you
have
true
lasting
and
durable
riches
to
rejoyce
in
,
as
reconciliation
with
God
,
communion
with
Christ
,
the
comforts
of
the
Holy
Ghost
,
justification
of
your
persons
,
sanctification
of
your
natures
,
acceptation
of
your
services
,
&c.
you
have
all
these
to
rejoyce
in
,
and
therefore
why
will
you
be
so
much
in
love
with
Pebbles
,
when
you
may
have
Pearls
in
the
room
of
them
;
with
Counters
of
Brasse
,
when
you
may
have
peeces
of
Gold
.
4.
Another
reason
is
this
,
because
if
you
do
place
your
affections
too
immoderately
upon
the
things
of
the
world
,
when
you
come
to
part
with
them
,
and
it
pleaseth
God
to
take
them
away
from
you
,
the
losse
of
them
will
be
the
more
grievous
,
and
vexatious
to
you
.
When
the
Lord
comes
to
lay
you
upon
the
D●…ghill
(
like
Job
)
and
strips
you
of
all
your
comforts
,
riches
,
possessions
,
Children
,
and
friends
in
one
day
;
how
bitter
and
grievous
will
this
be
to
you
?
If
your
hearts
be
cemented
and
glewed
to
the
world
,
and
the
things
thereof
sit
as
close
to
you
,
as
the
skin
upon
your
flesh
,
you
will
not
part
with
them
but
with
a
great
deal
of
trouble
and
difficulty
;
but
if
you
live
with
weaned
affections
to
the
world
,
and
the
comforts
of
this
life
are
but
as
the
Gloves
to
your
hands
,
which
you
may
easily
pull
off
without
any
pain
;
Then
when
God
calls
for
any
of
your
comforts
,
or
strips
you
of
all
of
them
,
you
will
be
willing
to
part
with
them
,
and
say
with
Job
,
the
Lord
gave
,
and
the
Lord
takes
,
blessed
be
his
name
for
all
.
Job
,
1.21
.
Otherwise
it
will
be
a
great
misery
and
a
sad
affliction
to
thee
,
to
be
stript
of
those
possessions
that
have
taken
full
possession
of
thy
heart
.
And
thus
I
have
done
with
the
Doctrinall
part
of
this
part
of
the
Text
,
and
they
that
buy
as
if
they
possessed
not
.
Use
.
We
come
now
to
the
application
;
and
the
use
that
I
shall
make
of
this
,
shall
be
directed
to
three
sorts
of
people
.
Is
it
so
that
Christians
ought
to
take
heed
,
that
they
do
not
place
immoderate
affections
upon
the
riches
and
possessions
they
get
in
the
world
?
then
I
have
something
to
say
First
,
to
those
that
do
buy
and
sell
,
and
trade
in
the
world
,
and
take
a
great
deal
of
pains
,
and
yet
God
doth
not
bless
their
endeavours
with
any
increase
;
they
buy
,
but
possess
nothing
,
they
labour
and
toil
in
the
world
,
but
get
nothing
.
2.
To
those
that
buy
and
sell
,
and
possess
riches
in
the
world
,
but
do
it
by
dishonest
gain
.
3.
To
those
that
buy
and
sell
,
and
get
great
Estates
,
and
do
it
lawfully
,
and
by
honest
and
commendable
courses
.
I
shall
spend
two
Sermons
in
speaking
to
these
three
sorts
of
people
,
and
shall
now
begin
with
the
first
.
1.
To
you
that
buy
and
sell
,
and
are
industrious
in
your
Callings
in
the
world
,
and
yet
God
doth
not
blesse
you
with
any
increase
;
you
buy
,
but
possess
nothing
,
and
can
hardly
bring
the
year
about
with
all
your
pains
,
and
labour
and
sweat
,
and
toyl
in
the
world
,
you
cannot
advance
your
Estate
,
nor
get
any
thing
at
the
years
end
:
Advice
to
such
as
take
pains
in
the
world
,
and
yet
are
scarce
able
to
get
a
subsistance
.
to
such
as
you
are
I
have
two
things
to
say
.
-
First
,
something
by
way
of
Counsel
.
-
Secondly
,
something
by
way
of
comfort
.
1.
By
way
of
Counsel
,
I
would
have
you
first
to
look
about
you
,
and
seriously
to
consider
,
whether
your
povertie
be
not
of
your
own
procuring
,
whether
it
be
not
your
own
fault
,
that
you
do
not
grow
rich
and
thrive
in
the
world
.
Beloved
,
there
are
many
wayes
wherein
men
may
follow
a
Calling
,
and
yet
not
get
riches
.
As
1.
Doth
not
your
poverty
proceed
from
your
own
indiscretion
in
managing
your
Calling
.
In
Psal.
112.5
.
A
wise
man
will
guide
his
affairs
with
discretion
:
so
in
Ezek.
28
:
4.
with
thy
wisdom
and
with
thy
understanding
thou
hast
gotten
thee
riches
,
there
is
a
great
deal
of
wisdom
and
judgement
required
in
the
managing
a
Trade
,
which
it
may
be
thou
wantest
,
and
so
by
thy
indiscretion
in
buying
and
selling
,
and
trusting
out
thy
COmmodities
,
thou
keepest
thy self
behind
hand
in
the
world
.
2.
It
may
be
though
you
follow
your
Calling
,
yet
you
are
idle
and
sloathfull
,
do
not
follow
your
Trade
closely
.
Now
saies
Solomon
,
Prov.
6.9
.
To
a
sloathfull
man
poverty
comes
as
one
that
travelleth
,
and
want
as
an
armed
man
.
3.
It
may
be
you
are
a
Company-keeper
,
and
what
you
get
by
your
Trade
you
spend
in
the
Ale-house
,
what
you
get
one
way
you
spend
another
.
Prov.
28.19
.
He
that
followeth
after
vain
persons
shall
have
poverty
enough
.
It
may
be
you
spend
your
Estate
in
riot
and
excess
,
Prov.
23.21
.
The
drunkard
and
the
glutton
shall
come
to
poverty
,
and
drowsiness
shall
cloath
a
man
with
rags
.
4.
It
may
be
thou
dost
follow
a
Calling
,
and
get
a
great
deal
of
money
,
and
yet
ar●
a
niggard
,
and
a
close
Fisted
man
,
that
wilt
not
pitty
and
relieve
the
necessities
of
the
poor
,
and
this
is
the
way
to
make
thee
a
begger
.
In
Prov.
11.24
.
saies
Solomon
,
There
is
that
scattereth
,
and
yet
increaseth
,
that
man
that
gives
when
no
eye
sees
him
,
or
ear
hears
him
,
he
that
distributes
to
the
poor
shall
increase
his
store
;
but
(
saies
he
)
there
is
that
withholdeth
,
(
that
is
,
withholdeth
from
the
poor
)
and
that
tends
to
poverty
,
when
God
sees
that
thou
doest
improve
thy
talent
,
and
imploy
what
thou
hast
to
his
glory
,
he
will
give
thee
more
;
but
if
not
,
he
will
take
away
what
thou
hast
,
and
give
it
to
others
that
shall
make
better
use
of
it
.
2.
You
that
buy
and
sell
and
yet
get
nothing
,
take
this
advice
;
do
not
grudge
at
,
nor
envie
the
wealth
and
prosperity
that
other
men
have
and
enjoy
in
the
world
,
Psal.
37.7
.
saies
David
,
Fret
not
thy self
because
of
him
that
prospereth
in
his
way
.
David
himself
slipt
into
this
fault
almost
,
Psal.
73.2.3
.
and
Jeremy
reasons
with
God
about
it
,
Jerem.
12.1
.
The
riches
and
possessions
of
wicked
men
it
is
their
portion
,
and
all
they
are
like
to
have
,
and
therefore
do
not
envie
them
,
but
rather
pitty
them
,
because
their
riches
will
be
their
ruine
,
and
they
are
but
like
unto
Oxen
fatted
for
the
slaughter
.
Will
it
grieve
thee
that
thou
goest
on
foot
,
when
another
rides
to
the
place
of
execution
?
3.
You
that
can
get
nothing
here
below
,
do
you
labour
to
lay
up
a
treasure
in
Heaven
:
if
you
cannot
get
riches
here
,
labour
to
get
grace
here
.
If
you
cannot
get
gold
,
yet
buy
the
Gold
that
Christ
speaks
of
in
Rev.
3.18
.
I
counsel
thee
,
saies
he
,
to
buy
of
me
gold
tried
in
the
fire
,
that
thou
maist
be
rich
.
If
you
cannot
get
goods
,
get
grace
;
if
you
cannot
get
wealth
,
get
Christ
;
if
you
cannot
get
earth
,
get
Heaven
.
And
thus
much
by
way
of
counsel
to
you
that
buy
and
sell
and
get
nothing
:
but
now
I
have
a
word
or
two
by
way
of
comfort
to
you
.
1.
Rest
contentedly
satisfied
with
thy
condition
;
and
know
,
that
if
God
denies
thee
possessions
and
increase
by
thy
trading
in
the
world
,
he
sees
it
is
for
thy
good
.
In
Psal.
84.11
.
The
Lord
will
give
grace
and
glory
,
&
no
good
thing
will
he
withhold
from
them
that
walk
uprightly
.
Eccles.
5.13
.
Now
it
may
be
the
Lord
sees
that
if
he
should
give
thee
wealth
and
great
possessions
in
the
world
,
it
would
be
for
thy
hurt
,
thy
riches
would
be
thy
ruine
,
and
thy
wealth
thy
woe
,
and
thy
prosperitie
a
snare
to
thee
;
and
therefore
he
keeps
it
from
thee
in
a
great
deal
of
mercy
.
We
should
look
upon
all
the
comforts
that
God
keeps
from
us
as
so
many
mercies
,
because
God
keeps
that
from
us
that
would
ruine
us
.
2.
God
in
his
dispensations
of
outward
blessings
in
the
world
,
doth
in
his
wisdom
think
it
best
to
let
good
men
have
the
least
share
in
these
worldly
possessions
,
and
wicked
men
to
have
the
greatest
.
In
Psal.
73.3
.
The
wicked
are
not
in
trouble
as
other
men
,
neither
are
they
plagued
as
other
men
;
but
their
eyes
stand
out
with
fatness
,
and
they
have
more
then
heart
can
wish
;
they
spend
their
dayes
in
jollity
and
mirth
.
But
now
on
the
other
side
,
James
2.5
.
God
hath
chosen
the
poor
of
the
world
to
be
rich
in
faith
,
and
heirs
of
a
Kingdom
:
the
wisdom
of
God
is
very
much
discovered
in
thus
dispensing
his
blessings
,
God
doth
herein
like
to
a
Noble-man
,
that
will
not
suffer
his
Son
to
go
from
house
to
house
,
to
gather
in
his
yearly
Rents
;
but
imployes
his
Servant
in
so
mean
a
work
,
and
many
times
the
Servant
hath
mony
enough
when
the
Son
hath
none
.
In
Eccles.
9.11
.
I
returned
,
and
saw
under
the
Sun
,
that
the
race
is
not
to
the
swift
,
nor
the
battle
to
the
strong
,
neither
yet
bread
to
the
wise
,
nor
yet
riches
to
men
of
understanding
.
Wicked
men
shall
have
riches
,
when
men
of
wisdom
and
understanding
shall
have
none
;
God
in
his
wisdom
sees
it
meet
,
that
wise
men
shall
scarce
have
bread
to
eat
,
when
fools
have
abundance
,
that
men
of
understanding
shall
want
,
when
wicked
men
have
more
then
their
hearts
can
wish
.
Now
will
you
murmur
and
complain
when
God
sees
it
meet
to
be
thus
?
3.
Consider
for
thy
comfort
,
that
God
gives
thee
better
riches
then
they
have
,
and
though
he
give
wicked
men
the
possession
of
these
outward
comforts
,
yet
you
have
the
true
right
and
title
to
these
possessions
:
now
who
would
be
so
foolish
,
as
to
count
the
Steward
happier
then
the
Heire
?
the
Steward
only
hath
it
in
possession
;
but
the
Heir
in
propriety
.
And
consider
,
that
if
thou
art
one
that
belongs
to
the
election
of
grace
,
though
thou
be
never
so
poor
here
,
yet
thou
hast
the
only
true
and
durable
riches
;
Rev.
2.9
.
thou
art
inriched
with
those
treasures
of
wisdom
and
knowledge
,
and
grace
and
happiness
that
are
at
Gods
right
hand
.
And
though
God
doth
not
trust
thee
with
Pebbles
,
yet
if
he
gives
thee
Pearls
,
thou
hast
no
reason
to
complain
:
though
God
doth
not
trust
thee
with
riches
,
yet
if
he
gives
thee
grace
and
Christ
,
and
heaven
and
glory
,
thou
hast
no
reason
to
murmur
against
him
.
Acorns
are
good
enough
for
Hogs
,
but
bread
is
for
the
Children
.
4.
Consider
,
that
the
poorer
you
are
in
the
world
,
the
fitter
you
are
for
Gods
service
.
The
lean
Oxe
is
fitter
for
service
then
the
fatted
Oxe
:
what
if
God
keeps
thee
low
and
poor
,
seeing
it
is
to
make
thee
more
capable
of
doing
him
service
,
why
should
you
be
troubled
?
5.
Consider
,
that
thou
art
free
from
the
more
cares
and
incumbrances
,
by
how
much
the
lesse
the
Lord
gives
thee
here
in
this
world
;
for
they
that
will
be
rich
fall
into
divers
snares
and
temptations
,
1
Tim.
6.9
.
Now
which
is
best
,
either
to
go
in
a
broad
way
where
there
is
a
snare
laid
for
thee
,
or
to
go
in
a
narrow
way
where
you
may
go
with
safety
,
and
without
danger
.
And
therefore
(
beloved
)
if
God
give
you
but
a
small
portion
here
below
,
why
then
say
,
I
have
the
lesse
cares
and
troubles
,
and
snares
and
incumbrances
that
rich
men
are
liable
and
exposed
to
.
In
Gen.
13.2
.
t
is
said
,
Abraham
was
rich
,
the
word
in
the
Hebrew
is
heavy
;
and
so
those
that
are
encompassed
with
riches
,
the
Prophet
Halbakuk
expresseth
it
by
a
compassing
about
with
thick
Clay
;
they
are
so
loaden
with
worldly
enjoyments
,
that
they
cannot
run
the
race
that
is
set
before
them
in
the
way
to
Heaven
.
6.
Consider
,
that
it
may
be
thou
hast
more
peace
and
comfort
,
and
contentedness
in
the
little
thou
possessest
,
then
many
times
wicked
men
have
in
their
great
abundance
,
you
have
many
times
more
reall
comfort
in
your
scarcity
and
penury
,
then
the
wicked
have
in
all
their
plenty
.
Psal.
37.16
.
A
little
that
the
righteous
man
hath
is
better
then
the
riches
of
many
a
wicked
man
.
Prov.
15.6
.
Beloved
,
those
to
whom
God
gives
abundance
,
they
have
every
thing
neat
and
necessary
about
them
,
yet
they
may
have
something
or
other
that
pinches
and
troubles
them
;
the
condition
of
poverty
,
want
and
disgrace
,
may
be
more
easie
in
some
respects
.
A
Sattin
Suit
may
more
gall
a
rich
man
,
then
a
Russet
Coat
that
a
poor
man
weares
does
trouble
him
.
God
doth
many
times
mingle
care
and
trouble
with
the
riches
and
abundance
that
wicked
men
have
;
but
now
a
poor
man
,
though
he
has
but
a
little
,
yet
he
hath
the
blessing
of
God
with
it
,
Prov.
10.22
.
The
blessing
of
God
maketh
rich
,
and
he
adds
no
sorrow
with
it
,
Eccles.
4.6
.
Better
is
a
bandfull
with
quietness
,
then
both
the
hands
full
with
travel
and
vexation
of
spirit
:
A
little
Estate
with
peace
and
contentedness
is
better
then
twice
as
much
with
sorrow
and
care
.
Suppose
thou
art
a
poor
man
,
yet
it
may
be
thou
hast
more
comfort
in
what
thou
hast
,
then
the
rich
have
in
their
affluence
and
confluence
of
all
worldly
things
.
Now
consider
with
your selves
,
is
it
not
better
for
thee
to
wear
a
Russet
Coat
,
and
have
a
sound
and
healthy
body
,
then
to
be
cloathed
in
Sattin
and
Purple
,
and
have
a
Leprosie
all
over
thy
body
?
Is
it
not
better
for
thee
to
enjoy
a
little
with
the
blessing
of
God
upon
it
,
then
to
have
all
the
riches
and
abundance
of
the
wicked
,
and
to
have
their
care
and
trouble
with
it
?
SERM.
XI
.
1
Cor.
7.30
.
—
And
they
that
buy
as
though
they
possessed
not
.
I
Come
now
to
direct
the
use
of
this
Doctrine
,
(
that
Christians
ought
to
take
heed
that
they
do
not
place
an
inordinate
and
excessive
affection
upon
the
Estates
that
they
have
gotten
by
buying
and
selling
in
the
world
)
to
the
second
sort
of
people
I
promised
to
speak
to
,
and
those
are
such
as
do
buy
and
sell
in
the
world
,
and
have
gotten
them
Estates
and
possessions
,
and
that
honestly
and
justly
.
I
have
three
things
to
say
to
you
.
-
1.
I
shall
give
you
some
cautelary
directions
.
-
2.
Some
astonishing
considerations
.
-
3.
Some
usefull
admonitions
in
reference
to
your
Estates
,
justly
and
honestly
gotten
.
1.
I
shall
begin
with
the
cautelary
directions
.
1.
You
that
have
gotten
wealth
and
riches
in
the
world
,
Severall
cautelary
directions
to
those
that
have
got
great
Estates
in
the
world
,
justly
.
I
would
have
you
often
recollect
and
call
to
mind
your
former
poverty
in
the
world
,
before
you
were
rich
:
this
the
Lord
commanded
the
Israelites
to
do
,
Deut.
8.2
.
saies
God
there
to
them
,
when
you
shall
live
and
multiply
,
and
go
in
and
possess
the
Land
,
which
I
promised
to
your
Fathers
,
then
thou
shalt
remember
all
the
way
which
the
Lord
thy
God
led
thee
these
forty
years
in
the
wilderness
,
to
humble
thee
,
and
to
prove
thee
,
and
to
keep
thee
from
pride
and
haughtiness
of
spirit
.
I
remember
what
Plutark
relates
of
Agathocles
,
that
when
he
was
advansed
from
a
Potters
Son
to
be
a
Prince
,
he
would
alwayes
have
his
meat
served
up
to
him
in
earthen
Platters
,
to
humble
him
in
the
remembrance
of
his
mean
extraction
,
and
to
put
him
in
mind
from
whence
he
came
,
that
he
might
not
be
lifted
up
with
pride
.
And
so
beloved
,
you
should
often
call
to
mind
,
and
reflect
upon
your
former
poverty
and
low
condition
:
it
may
be
some
of
you
,
when
you
came
to
this
City
,
had
scarce
Cloaths
to
your
backs
,
which
now
are
clad
in
Silk
and
Sattin
,
you
should
remember
from
whence
you
came
.
Thus
David
did
in
Psal.
78.71
.
He
chose
David
also
his
Servant
,
and
took
him
from
the
sheep
Folds
,
from
following
the
Ews
great
with
young
,
be
brought
him
to
feed
Jacob
his
people
,
and
Israel
his
inheritance
.
This
is
here
mentioned
by
the
Psalmist
,
as
a
holy
meditation
to
keep
his
heart
humble
,
this
is
the
first
direction
.
Direct
.
2
2.
Attribute
nothing
to
your
own
industry
and
diligence
in
your
Calling
;
but
to
the
blessing
of
God
upon
your
endeavours
,
if
he
hath
given
thee
an
increase
of
riches
by
thy
Trade
;
and
the
reason
of
it
is
this
;
because
though
a
man
doth
rise
up
early
,
and
go
to
bed
late
,
and
take
never
so
much
pains
in
the
world
,
yet
without
the
blessing
of
God
,
Psa.
127.2
.
all
will
do
no
good
,
Deut.
8.17.18
.
Thou
shalt
not
say
in
thy
heart
,
my
power
,
and
the
might
of
my
hand
hath
gotten
me
this
wealth
;
but
thou
shalt
remember
the
Lord
thy
God
,
for
it
is
he
that
giveth
thee
power
to
get
wealth
.
Beloved
,
you
must
take
heed
of
ascribing
your
riches
to
your
own
industry
;
for
without
the
blessing
of
God
nothing
can
prosper
,
Hab.
1.16
take
heed
of
sacrificing
to
your
own
nets
,
and
burning
incense
to
your
own
draggs
,
because
you
have
gotten
wealth
in
the
world
.
3.
Be
not
proud
of
those
riches
that
God
hath
given
thee
.
In
1
Tim.
6.17
.
Charge
them
,
saies
the
Apostle
,
that
are
rich
in
the
world
,
that
they
be
not
high
minded
,
Vermis
divitia
um
superbia
est
.
August
.
Ardua
res
haec
est
opi●us
non
●adere
mores
.
Et
cum
tot
〈◊〉
oesos
viceris
esse
N●mam
.
Martial
.
the
worm
of
pride
does
often
breed
in
rich
mens
hearts
,
it
is
a
hard
matter
to
keep
your
heart
low
and
humble
when
your
Estate
is
high
,
and
to
keep
pride
down
,
when
God
hath
lifted
thee
up
above
thy
Brethren
,
Ezek.
28.4.5
.
By
thy
great
wisdom
,
and
by
thy
traffick
thou
hast
increased
thy
riches
,
and
thy
heart
is
lifted
up
.
As
God
doth
lift
you
up
in
wealth
,
take
heed
that
your
heart
be
not
lifted
up
with
pride
.
4.
Trust
not
in
your
possessions
and
riches
,
as
if
they
were
able
to
protect
you
from
dangers
,
and
deliver
you
from
troubles
,
&c.
The
rich
mans
wealth
,
saies
Solomon
,
is
his
strong
Tower
,
and
as
an
high
wall
in
his
conceit
,
Mat.
10.24
.
How
hard
is
it
for
them
that
trust
in
riches
to
enter
into
the
Kingdom
of
God
?
Prov
10.15
Juvenal
could
say
,
Quantum
quisque
sua
nummorum
servat
in
Arca
,
tantum
habet
&
fidei
,
your
silver
and
gold
cannot
shelter
you
from
the
wrath
of
God
.
5.
You
that
have
gotten
great
Estates
and
possessions
,
look
not
on
your selves
as
owners
,
but
as
Stewards
of
the
manifold
blessings
of
God
,
and
of
the
great
abundance
that
he
affords
you
.
Beloved
,
God
is
the
owner
of
all
that
you
possess
;
the
Cattle
upon
a
thousand
hills
are
his
.
He
is
the
right
Owner
,
you
are
but
the
Stewards
of
your
abundance
;
and
therefore
if
God
hath
blessed
thee
with
abundance
of
riches
in
the
world
,
that
thou
art
worth
so
many
hundreds
by
the
year
,
consider
,
that
you
are
no
Owner
,
but
a
Steward
of
the
blessings
of
God
,
they
are
left
thee
but
for
a
season
of
years
,
and
therefore
do
not
abuse
them
to
excess
and
wantonnesse
;
but
improve
them
to
the
giver
and
owner
of
them
,
Luke
16.11.12
.
If
you
be
not
faithfull
in
the
unrighteous
Mammon
,
who
will
commit
to
your
trust
the
true
riches
,
and
if
you
be
not
faithfull
in
that
which
is
another
mans
,
who
shall
give
you
that
which
is
your
own
:
so
verse
9.
make
you
friends
of
the
Mammon
of
unrighteousness
.
6.
If
God
hath
blessed
you
with
a
great
Estate
,
you
may
possess
it
;
but
let
not
your
wealth
possess
you
.
If
riches
increase
,
you
must
not
set
your
hearts
upon
them
,
your
eye
,
or
hand
or
tongue
may
be
upon
them
;
but
you
must
not
set
your
heart
upon
them
.
Let
your
money
come
no
nearer
your
heart
,
then
your
hands
.
A
Heathen
could
say
,
R●bus
non
me
trado
sed
comm●
d●
.
Seneca
.
that
though
he
did
lend
himself
,
yet
he
would
not
give
himself
to
his
wealth
.
Possessions
in
the
world
,
are
like
a
rose
in
a
mans
hand
,
if
you
use
it
gently
,
it
will
preserve
its
savour
and
sent
,
and
colour
a
great
while
;
but
if
you
crush
it
and
handle
it
roughly
,
it
will
quickly
lose
its
colour
and
sweetness
:
so
if
you
use
and
imploy
your
wealth
well
,
you
will
possesse
it
the
longer
;
but
if
you
set
your
hearts
too
much
upon
it
,
you
will
quickly
lose
it
.
And
thus
I
have
done
with
these
cautelary
directions
,
I
shall
now
lay
before
you
some
astonishing
considerations
.
1.
You
that
have
gotten
great
Estates
in
the
world
,
Severall
astonishing
consideraon
;
to
those
that
are
rich
in
the
world
.
though
never
so
honestly
,
consider
,
that
God
in
the
dispensations
of
his
grace
,
distributes
most
commonly
the
blessings
of
eeternall
life
,
rather
among
the
poorer
and
meaner
sort
of
people
,
then
amongst
the
rich
,
and
men
of
great
possessions
.
In
1
Cor.
1.26.27
.
You
see
your
Calling
Brethren
,
saies
the
Apostle
,
how
that
not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
,
(
he
doth
not
say
,
not
any
,
but
not
many
)
great
good
men
like
Starres
of
the
first
magnitude
,
are
thinly
scattered
in
the
firmament
of
a
Stae
;
but
GOd
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
,
and
God
hath
chosen
the
weak
things
of
the
world
to
confound
the
mighty
;
&
base
things
of
the
world
,
and
things
that
are
despised
hath
God
chosen
:
so
in
James
2.5
.
God
hath
chosen
the
poor
of
this
world
to
be
rich
in
faith
,
and
Heirs
of
a
Kingdom
.
It
is
very
observable
,
that
among
the
seven
Churches
of
Asia
,
the
best
Church
was
the
poorest
,
and
the
worst
among
them
was
the
richest
,
:
the
Church
of
Laodicea
was
the
worst
of
all
the
Churches
;
Rev.
3.17
.
for
she
was
luke-warm
,
neither
cold
nor
hot
.
And
yet
the
Text
saies
,
she
was
rich
,
and
increased
in
goods
,
and
needed
nothing
;
and
the
Church
of
Smyrna
,
that
was
one
of
the
best
Churches
,
Rev.
2.9
.
yet
saies
Christ
of
her
,
I
know
thy
poverty
,
but
thou
art
rich
,
though
they
were
outwardly
poor
,
yet
they
were
inwardly
rich
.
God
doth
ordinarily
bestow
his
grace
upon
the
poor
,
more
then
upon
the
rich
;
and
therefore
this
may
be
an
astonishing
consideration
to
you
.
As
heretofore
God
did
chuse
mean
and
silly
Creatures
to
be
for
sacrifices
,
he
did
not
chuse
the
Lion
and
the
Eagle
,
the
Lion
being
the
King
of
Beasts
,
&
the
Eagle
the
King
of
Birds
;
but
the
Lord
chose
the
Lamb
&
the
Dove
,
poor
silly
mean
&
harmless
Creatures
,
not
so
noble
,
nor
so
well
accounted
of
as
the
Lion
and
Eagle
.
So
in
his
elections
to
grace
&
glory
,
hechose
the
Lamb
and
the
Dove
,
that
is
,
the
poorer
and
meaner
sort
of
people
,
rather
then
men
of
great
riches
and
possessions
in
the
world
.
2.
Consider
,
that
in
the
first
and
primitive
preaching
,
and
planting
of
the
Gospel
:
it
was
a
rare
thing
for
a
rich
man
to
embrace
Christ
,
and
be
a
follower
of
him
,
Mat.
11.6
.
The
poor
receiue
the
Gospel
:
these
were
the
men
that
imbraced
Christ
.
So
in
John
7.48
.
When
the
Officers
and
Souldiers
that
came
to
apprehend
Christ
,
heard
him
speak
,
they
were
convinced
,
and
said
,
never
man
spake
as
he
spake
;
but
saies
the
chief
Priests
to
them
,
are
ye
also
deceived
?
have
any
of
the
Rulers
or
Pharisees
believed
on
him
?
It
is
worth
your
noting
in
Mat.
27.57
.
it
is
said
there
,
that
Joseph
,
a
rich
man
of
Arimathea
,
he
himself
also
was
one
of
them
that
did
follow
Christ
.
It
is
spoken
as
a
matter
of
wonder
,
that
Joseph
that
was
a
rich
man
should
follow
Christ
,
Mark
saith
,
that
he
went
boldly
to
Pilate
,
Mark
15.43
.
but
John
saith
,
he
was
Christs
Disciple
secretly
for
fear
of
the
Jews
.
The
poor
and
meaner
sort
of
people
,
the
poor
Fishermen
did
most
of
all
receive
the
Gospel
.
3.
Consider
,
that
where
one
man
is
made
better
by
his
abundance
and
riches
in
the
world
,
there
are
multitudes
made
worse
by
them
.
And
therefore
let
this
consideration
startle
you
,
Eccles.
5.13
.
saies
Solomon
,
There
is
a
sore
evill
that
I
have
seen
under
the
Sun
,
namely
,
riches
kept
for
the
owners
thereof
to
their
hurt
.
Beloved
,
where
riches
makes
one
man
better
,
it
makes
a
thousand
worse
.
I
remember
I
have
read
of
Pius
Quintus
,
who
relates
of
himself
,
that
when
he
was
a
man
of
a
mean
and
low
condition
in
the
world
,
then
he
had
a
very
good
hope
of
his
salvation
;
but
afterwards
being
advanced
to
be
a
Cardinall
,
then
he
began
very
much
to
doubt
and
question
it
;
but
after
that
,
being
again
promoted
higher
,
and
made
Pope
,
then
he
began
quite
to
despair
of
it
.
His
riches
and
preferment
in
the
world
making
him
grow
worse
and
worse
.
May
not
some
of
you
too
truly
complain
when
I
was
poor
and
in
a
low
condition
,
then
I
did
continually
remember
to
pray
in
my
Family
,
to
read
and
hear
the
word
of
God
,
and
frequent
the
Ordinances
of
God
;
but
now
I
am
grown
rich
,
my
Family
goes
without
prayer
,
and
my
worldly
occasions
interrupts
and
takes
me
off
from
the
worship
and
service
of
God
,
from
reading
,
hearing
and
praying
,
both
in
publick
,
and
privately
in
my
Family
,
I
am
now
a
great
deal
worse
,
then
when
I
was
poor
,
and
I
have
evilly
requited
the
Lord
for
all
his
mercies
.
Mens
honours
change
their
manners
,
whiles
they
increase
in
wealth
,
they
decrease
in
grace
.
The
people
of
God
are
usually
better
in
a
state
of
affliction
then
prosperity
.
And
thus
you
shall
find
,
that
David
was
a
great
deal
better
,
when
he
was
hunted
by
Saul
,
like
a
Patridge
upon
the
Mountains
,
then
when
he
sate
upon
the
Throne
.
Therefore
't
is
said
,
2
Chron.
17.3
.
that
Jehosaphat
walked
in
the
first
wayes
of
David
his
Father
;
it
seems
his
last
wayes
were
not
so
good
:
many
men
in
their
last
dayes
,
when
they
come
to
be
aged
and
wealthy
,
they
are
then
even
possessed
with
their
riches
,
and
they
are
in
their
hearts
(
it
may
be
)
when
they
are
not
in
their
hands
:
and
therefore
consider
seriously
with
your selves
,
whether
your
first
dayes
in
the
world
were
not
your
best
dayes
,
and
now
your
last
and
richest
dayes
,
your
worst
dayes
.
It
is
observed
of
the
Children
of
Israel
,
that
they
were
better
under
bondage
in
Egypt
,
then
they
were
in
the
Land
of
Canaan
,
where
they
had
all
things
needfull
;
for
then
they
waxed
proud
and
forgot
the
Lord
:
therefore
Moses
gives
them
such
a
caution
,
Deut.
8.
from
verse
7.
to
15.
4.
Consider
this
beloved
,
that
your
wealth
and
possessions
in
the
world
,
though
they
may
be
lawfull
and
honestly
gotten
:
yet
they
lay
you
under
a
greater
difficulty
of
coming
to
Heaven
,
then
other
men
;
in
Mat.
19.23.24
.
when
Christ
told
the
young
man
,
that
if
he
would
be
perfect
,
he
must
go
sell
all
that
he
had
,
and
give
to
the
poor
,
he
went
away
sorrowfull
,
for
he
had
great
possessions
.
Then
said
Jesus
to
his
disciples
,
how
hardly
shall
a
rich
man
enter
into
the
Kingdom
of
Heaven
.
And
again
,
I
say
unto
you
,
it
is
easier
for
a
Cammel
to
go
through
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
Kingdom
of
God
.
Upon
how
hard
tearms
can
a
rich
man
hope
to
go
to
Heaven
?
some
are
of
opinion
,
that
the
word
here
translated
Camel
,
properly
signifies
a
Cable
Rope
,
and
Mr.
Perkins
is
of
that
judgement
too
;
and
saies
he
,
though
a
Cable
Rope
cannot
go
through
a
needles
eye
,
as
it
is
,
yet
if
you
untwist
it
,
there
is
a
possibility
of
getting
it
through
.
So
if
men
do
untwist
themselves
from
the
world
,
and
live
with
weaned
affections
from
their
wealth
and
possessions
,
this
is
the
way
for
them
to
come
to
heaven
.
Heaven
is
compared
to
a
stately
palace
,
with
a
narrow
Gate
,
the
expression
shews
a
great
deal
of
difficulty
for
rich
men
to
go
to
Heaven
.
Mark
and
Luke
set
it
forth
with
a
patheticall
emphasis
,
oh
how
hard
,
&c.
but
saies
Christ
,
That
which
is
impossible
with
man
,
is
possible
with
God
.
The
riches
of
the
world
are
perplexing
and
alluring
vanities
,
and
laies
you
under
the
greater
difficulty
of
coming
to
Heaven
,
and
it
is
a
hundred
to
one
,
but
they
do
ensnare
and
entangle
you
.
5.
Consider
,
that
you
to
whom
God
hath
given
great
possessions
in
the
world
,
are
exposed
to
more
distracting
and
distorting
and
disquietting
cares
,
then
poor
men
are
;
for
they
have
no
cause
to
complain
of
their
poverty
,
if
they
have
but
food
and
rayment
,
because
they
are
free
from
those
cares
and
troubles
that
are
incident
to
rich
men
;
who
would
desire
silken
Stockins
,
if
he
must
have
gouty
Leggs
under
them
?
and
indeed
the
Gout
is
a
disease
that
ordinarily
follows
rich
men
?
or
desire
a
Sattin
Doublet
,
or
a
purple
Robe
,
to
have
a
leprous
and
infirm
body
under
them
?
so
it
is
better
for
you
to
be
poor
as
you
are
,
then
to
have
riches
,
and
so
many
troubles
,
and
crosses
and
afflictions
,
with
them
.
In
1
Tim.
6.9,10
.
saies
the
Apostle
there
,
they
that
will
be
rich
fall
into
temptations
and
a
snare
,
and
into
many
foolish
and
hurtfull
lusts
,
which
drown
men
in
perdition
and
destruction
;
for
the
love
of
money
is
the
root
of
all
evill
,
which
while
some
have
coveted
after
,
they
have
pierced
themselves
through
with
many
sorrows
,
Eccles.
5.12
.
The
rest
of
a
labouring
man
is
sweet
,
but
the
abundance
of
the
rich
will
not
suffer
him
to
sleep
.
So
in
Eccles.
2.26
.
God
giveth
to
the
sinner
travell
,
both
in
gathering
and
heaping
up
of
riches
,
he
meets
with
a
great
deal
of
sorrow
and
trouble
which
a
poor
man
is
without
:
therefore
riches
are
compared
to
thorns
,
you
can
hardly
graspe
them
with
your
hand
,
but
they
will
pierce
&
wound
you
.
A
rich
man
hath
three
vultures
continually
feeding
on
his
heart
,
great
care
in
getting
,
fear
in
keeping
,
grief
in
parting
,
and
this
hinders
his
quiet
.
It
is
observable
,
that
the
same
word
in
the
Hebrew
that
signifies
Merchandize
,
signifies
trouble
,
to
note
unto
us
,
that
those
that
do
entangle
themselves
in
the
affairs
of
the
world
,
will
meet
with
a
great
deal
of
trouble
,
and
anguish
,
and
vexation
with
it
.
6.
Consider
,
that
many
times
your
wealth
and
riches
doth
stifle
and
interrupt
the
success
and
power
,
and
benefit
of
the
word
of
God
upon
your
souls
.
In
Mat.
13.22
.
it
is
spoken
of
the
thorny
ground
,
that
the
deceitfulness
of
riches
choaked
the
word
,
and
made
it
altogether
unfruitfull
.
Can
a
crop
of
Corn
grow
in
a
hedge
of
thorns
?
no
more
can
the
word
thrive
in
a
heart
filled
with
worldly
cares
.
Beloved
,
it
may
be
these
awakening
considerations
that
I
have
laid
before
you
concerning
riches
,
may
make
some
of
you
go
home
with
a
resolution
,
never
to
be
rich
,
or
endeavour
after
a
great
Estate
in
the
world
;
but
do
not
mistake
me
,
and
conclude
from
hence
that
it
is
a
sin
to
be
rich
,
it
is
a
danger
to
be
rich
,
but
not
a
sin
,
it
is
a
snare
and
temptation
,
and
therefore
you
should
take
care
,
both
how
you
get
,
and
how
you
use
and
imploy
your
riches
.
2.
Because
there
is
a
danger
in
wealth
,
do
not
therefore
cast
away
your
wealth
,
and
spend
it
idly
and
wastfully
,
and
throw
away
the
blessings
of
God
from
you
.
As
't
is
reported
of
Crates
the
Thebane
,
Directions
how
to
procure
Gods
blessing
upon
our
Estate
,
thereby
to
preserve
and
increase
them
.
who
said
of
his
wealth
,
Ego
perdam
te
ne
tu
perdas
me
.
I
le
destroy
thee
,
least
thou
shouldst
destroy
me
.
And
this
brings
me
to
the
3d
particular
I
promised
to
handle
,
namely
,
to
give
you
some
usefull
directions
and
admonitions
how
you
may
do
to
have
Gods
blessing
upon
your
Estates
,
and
thereby
have
them
both
preserved
and
increased
.
And
1.
Season
thy
possessions
with
grace
,
get
grace
to
be
mingled
with
thy
goods
,
and
get
the
true
riches
to
be
mingled
with
thy
worldly
wealth
;
and
this
is
the
way
to
preserve
and
improve
them
.
In
Psal.
112.1.3
.
saies
the
Psalmist
,
Blessed
is
the
man
that
feareth
the
Lord
,
that
delighteth
greatly
in
his
Commandements
,
his
seed
shall
be
mighty
upon
the
earth
,
wealth
and
riches
shall
be
in
his
house
.
When
God
bid
Solomon
aske
what
he
would
of
him
,
2
Chron.
1.12
.
he
did
not
aske
riches
,
but
wisdom
and
knowledge
,
and
an
understanding
heart
,
and
saies
God
to
him
,
because
this
was
in
thy
heart
,
and
thou
hast
not
asked
riches
,
wealth
,
or
honour
,
therefore
saies
God
,
wisdom
and
knowledge
is
granted
to
thee
,
and
thou
shalt
have
riches
and
wealth
,
and
honours
likewise
,
such
as
none
of
the
Kings
have
had
,
that
have
been
before
thee
,
neither
shall
any
after
thee
have
the
like
.
Beloved
,
you
should
first
seek
the
Kingdom
of
God
,
and
his
righteousness
,
and
then
all
other
things
shall
be
added
to
you
.
The
way
to
keep
and
increase
your
riches
,
is
to
get
grace
into
your
hearts
.
2.
Imploy
part
of
your
increase
to
pious
and
Christian
uses
,
to
promote
and
advance
Religion
,
and
do
it
in
your
life-time
,
Prov.
3.9.10
.
Honour
the
Lord
with
thy
substance
,
and
with
the
first
fruits
of
all
thine
increase
,
(
that
is
)
give
it
to
pious
uses
,
what
then
?
so
shall
thy
barnes
be
filled
with
plenty
,
and
thy
presses
shall
burst
out
with
new
wine
.
In
token
of
thankfulness
to
God
for
his
blessing
,
improve
part
of
them
to
his
glory
,
for
good
and
pious
uses
.
3.
Give
up
part
of
thy
increase
to
charitable
uses
,
towards
the
relieving
the
necessities
of
the
poor
,
Prov.
11.24
.
There
is
that
scattereth
,
and
yet
increaseth
,
and
there
is
that
withholdeth
more
then
is
meet
;
but
it
tendeth
to
poverty
.
A
penurious
withholding
tends
to
poverty
,
God
may
blast
an
Estate
that
is
well
gotten
if
it
be
ill
kept
,
works
of
mercy
done
prudently
were
never
a
hinderance
,
but
rather
a
furtherance
to
mens
outward
Estates
.
As
in
other
gifts
the
good
usage
of
them
doth
bring
an
augmentation
:
so
in
these
2
Cor.
9.10
.
the
Apostle
calls
works
of
charity
seed
sown
.
No
field
so
fruitfull
to
sowe
in
,
as
the
poor
Members
of
Christ
,
no
seed
better
then
mercy
,
no
Crop
of
Corn
so
commodious
as
liberality
will
bring
you
.
Yet
Psal.
112.5
.
give
with
discretion
.
The
wise
man
is
mercifull
,
but
he
orders
his
affairs
with
discretion
.
You
should
be
discreet
in
considering
how
much
you
ought
to
give
according
to
your
ability
,
and
no
more
;
and
when
,
and
to
whom
you
must
give
,
not
hand
over
head
,
to
tag
and
rag
,
to
every
begger
that
goes
up
and
down
the
streets
,
without
any
difference
;
but
to
those
poor
men
that
follow
a
Calling
,
and
if
they
be
able
,
do
take
pains
to
live
in
the
world
,
and
such
as
walk
holily
and
religiously
;
if
you
do
thus
give
,
I
will
assure
you
,
you
shall
never
be
the
poorer
man
at
the
years
end
,
or
at
least
at
your
lives
end
;
but
to
be
a
penurious
man
,
is
the
way
to
be
a
poor
man
.
As
things
ill
gotten
are
soon
lost
,
so
things
ill
kept
will
not
long
continue
.
If
you
would
have
Gods
blessing
upon
your
possessions
,
be
of
a
tender
and
compassionate
disposition
towards
the
poor
.
And
do
not
only
give
to
those
that
come
and
beg
of
you
,
but
do
you
go
and
find
out
the
poor
,
Esa.
32.8
.
and
relieve
them
.
The
liberall
,
saies
the
Prophet
Esay
,
will
devise
how
to
give
liberally
:
you
should
seek
out
,
where
is
the
man
that
I
may
do
most
good
to
relieve
and
succour
?
Throw
your
money
upon
the
waters
and
after
many
days
you
shall
find
it
again
,
't
is
a
proverbiall
speech
for
fruitless
charges
,
we
use
to
say
,
I
might
as
well
have
thrown
my
money
down
the
River
;
Eccles.
11.12
.
so
though
it
may
seem
that
you
had
as
good
cast
your
money
into
the
water
,
yet
you
shall
find
,
that
God
before
the
years
end
,
will
bring
about
an
increase
,
and
a
good
advantage
for
all
that
you
have
given
away
to
the
poor
,
for
Christ
sake
.
And
therefore
be
not
reserv'd
and
niggardly
towards
the
poor
,
do
not
only
give
a
morsell
of
bread
at
your
door
,
that
your
Neighbour
may
see
you
,
but
give
in
secret
when
no
body
sees
you
,
and
give
to
them
that
most
need
your
charity
,
and
this
is
the
way
for
God
,
both
to
blesse
and
increase
your
riches
.
4.
And
lastly
,
you
whom
God
hath
blessed
in
your
endeavours
,
and
enlarged
your
possessions
,
follow
your
Calling
conscionably
and
diligently
still
:
as
God
hath
blessed
thee
hitherto
,
so
do
not
now
use
any
indirect
or
false
wayes
to
get
more
riches
,
but
follow
thy
Calling
honestly
stll
,
for
the
Hand
of
the
diligent
saies
Solomon
,
makes
rich
,
and
in
all
labour
there
is
profit
,
but
the
talk
of
the
lips
tendeth
onely
to
penury
.
Prov.
10.4.14.23
.
And
thus
I
have
done
with
these
two
branches
:
first
I
spake
something
to
those
that
buy
and
sell
,
and
follow
a
Trade
in
the
world
,
and
yet
can
scarce
bring
the
year
about
.
And
now
I
have
spoken
something
to
those
that
buy
and
sell
,
and
have
gotten
great
Estates
and
possessions
in
the
world
,
and
that
justly
and
honestly
.
And
in
the
afternoon
I
shall
spend
an
hour
in
speaking
to
those
that
have
gotten
possessions
and
riches
in
the
world
;
but
dishonestly
and
fraudulently
.
SERM.
XII
.
1
Cor.
7.30
.
—
And
they
that
buy
as
though
they
possessed
not
.
WE
come
now
to
speak
of
those
that
have
gotten
possessions
in
the
world
;
but
have
gotten
them
dishonestly
and
unjustly
by
false
waights
or
measures
,
or
any
other
sinfull
or
indirect
courses
.
To
such
as
these
it
will
be
worth
the
while
,
especially
in
such
a
populous
auditory
,
to
spend
an
hour
upon
this
last
part
of
the
use
.
It
may
be
something
that
may
be
said
this
day
,
may
come
near
the
bosoms
of
some
of
you
.
In
the
prosecution
of
this
I
shall
do
these
three
things
.
-
1.
Shew
you
what
conjectures
may
be
given
of
a
man
that
hath
gotten
an
Estate
unjustly
.
-
2.
I
shall
give
some
cautelary
Counsels
&
directions
unto
such
.
-
And
3.
Lay
before
them
some
terrifying
considerations
.
For
the
first
,
Conjectures
of
an
Estate
dishonestly
gotten
.
what
conjectures
may
be
given
of
a
man
that
hath
gotten
his
Estate
unjustly
?
I
shall
name
but
three
;
as
1.
You
may
conjecture
that
man
to
have
come
by
his
Estate
dishonestly
,
that
has
gotten
a
great
Estate
suddenly
.
When
a
man
from
a
begger
shall
suddenly
become
a
rich
man
.
That
's
a
notable
passage
,
Prov.
28.20
.
He
that
makes
hast
to
be
rich
saies
Solomon
,
shall
not
be
innocent
,
and
therefore
there
is
a
curse
annexed
to
it
in
Prov.
20.21
.
An
inheritance
may
be
gotten
hastily
at
the
beginning
,
but
the
end
thereof
shall
not
be
blessed
.
Plutarch
in
the
life
of
Sylla
mentions
a
notable
passage
that
a
Senator
of
Rome
spake
to
Sylla
,
Quo
modo
vir
bonus
esse
,
cum
tantas
possideas
opes
,
cum
a
Patre
tibi
nihil
sit
relictum
.
And
Menander
said
,
a
just
man
never
growes
rich
on
a
sudden
,
In
1
Tim.
6.9.10
.
They
that
will
be
rich
,
that
is
,
over
eagerly
and
over
hastily
,
fall
into
temptations
and
a
snare
.
Conject
.
2
2.
You
may
guess
that
man
to
have
gotten
his
Estate
by
dishim
is
rich
as
well
as
he
.
When
a
man
shall
follow
a
Trade
,
&
honest
gain
,
when
no
man
of
the
same
Calling
&
Trade
with
get
a
great
Estate
by
it
,
&
another
man
of
the
same
Profession
,
cannot
live
half
so
well
,
though
his
pains
and
diligence
be
as
much
,
and
his
returns
as
great
as
his
.
'T
is
a
sign
that
there
is
some
mystery
of
iniquity
that
he
hath
in
driving
his
trade
;
compare
Prov.
22.2
.
with
Prov.
29.13
.
The
poor
and
rich
,
and
the
poor
and
the
deceitfull
.
And
this
is
a
Rule
that
Seneca
hath
,
saies
he
,
a
man
that
is
rich
singly
,
it
is
very
probable
,
he
is
rich
dishonestly
and
unjustly
.
Conject
.
3
3.
When
a
man
hath
gotten
an
Estate
by
those
wayes
that
God
disallowes
of
,
as
selling
false
wares
,
by
false
waights
,
false
measures
,
and
false
lights
,
or
by
a
false
tongue
,
he
that
useth
any
of
these
wayes
in
trading
,
Cautelary
directions
to
such
as
have
go●…ten
Estates
unjustly
.
which
God
disallowes
of
,
gets
his
Estate
dishonestly
.
And
thus
much
shall
serve
for
the
first
particular
.
I
come
now
to
the
second
;
what
cautelary
Rules
and
directions
may
be
given
to
such
men
,
as
have
gotten
riches
and
possessions
unjustly
?
I
shall
give
you
three
of
them
.
1.
Take
this
Rule
,
let
it
not
satisfie
your
Conscience
,
nor
do
you
think
it
will
bear
you
out
in
your
unjust
gains
,
that
what
you
have
gotten
unjustly
and
irreligiously
in
your
life-time
,
you
will
imploy
religiously
,
&
charitably
at
your
death
.
Many
men
are
apt
to
think
,
that
when
they
have
been
unjust
and
deceitfull
dealers
all
their
life-time
,
if
they
imploy
what
they
have
unjustly
gotten
,
to
good
uses
when
they
die
,
to
give
Legacies
,
build
Hospitalls
or
Churches
,
that
they
are
well
enough
,
and
do
therein
give
God
satisfaction
for
all
their
injustice
;
but
it
is
not
so
,
God
will
not
be
satisfied
with
such
offerings
.
God
doth
not
love
a
sacrifice
that
is
gotten
by
rapine
and
violence
.
Esay
61.8
.
saies
God
there
,
I
love
judgement
,
and
hate
robberies
for
burnt
offerings
.
And
it
is
very
observable
,
that
in
Deut.
23.18
.
the
Lord
gave
an
expresse
charge
,
that
they
should
not
bring
to
the
Altar
,
the
hire
of
a
whore
,
to
offer
it
unto
God
,
the
Lord
could
not
abide
,
that
the
money
that
was
the
hire
of
a
whore
,
or
the
price
of
a
Dog
,
should
be
offered
up
to
him
in
a
sacrifice
.
And
therefore
consider
,
you
that
imploy
to
good
uses
the
mony
gotten
by
oppression
,
violence
and
deceit
,
the
Lord
will
not
be
well
pleased
with
it
,
this
is
the
first
direction
.
Direct
.
2
2.
Think
speedily
of
making
a
restitution
,
if
you
expect
salvation
make
a
restitution
to
those
whom
you
have
wronged
,
God
had
rather
you
should
make
restitution
to
those
you
have
injured
,
then
that
you
should
build
Hospitalls
with
it
,
or
convert
it
to
any
other
pious
or
charitable
use
:
saith
Zacheus
,
if
I
have
taken
away
any
thing
from
any
man
,
by
any
false
wayes
,
I
will
restore
him
fourfold
.
Sultan
Selymus
,
when
his
Counsellour
Pyrrbus
perswaded
him
to
bestow
the
great
wealth
he
had
taken
from
the
Persian
Merchants
,
upon
some
notable
Hospital
for
the
Relief
of
the
poor
;
the
dying
Turk
commanded
it
,
rather
to
be
restored
to
the
right
owners
.
When
Henry
the
third
of
England
sent
the
Frier
Minors
a
load
of
Freeze
to
cloath
them
,
they
returned
it
back
with
this
Message
,
that
he
ought
not
to
give
Alms
of
what
he
had
taken
from
the
poor
unjustly
;
neither
would
they
accept
of
that
abominable
gift
.
See
Levit.
6.4
.
3.
Do
not
justifie
your self
in
a
course
of
dishonest
gain
,
when
your
conscience
tells
you
,
that
you
have
dealt
unjustly
.
This
was
the
great
sin
of
Ephraim
in
Hosea
12.7
.
Ephraim
is
a
Merchant
,
the
ballances
of
deceit
are
in
his
hand
,
he
loveth
to
oppress
.
And
Ephraim
said
,
yet
I
am
become
rich
,
I
have
found
me
out
substance
;
in
all
my
labours
they
shall
find
none
iniquity
in
me
that
were
sin
.
He
justified
himself
,
though
the
ballances
of
deceit
were
in
his
band
;
but
do
not
you
do
so
;
for
though
you
do
,
yet
God
will
not
justifie
you
:
In
Mica
6.11
.
saies
God
there
,
shall
I
count
them
pure
,
that
have
a
deceitfull
ballance
,
or
shall
I
count
them
honest
that
have
a
bag
of
deceitfull
waights
?
no
,
I
will
not
do
it
saies
God
.
I
now
come
to
lay
down
some
terrifying
and
astonishing
Considerations
.
Six
terrible
considerations
for
those
that
have
gotten
their
Estates
dishonestly
.
All
you
that
have
gotten
your
Estates
unjustly
and
dishonestly
,
let
these
six
terrible
considerations
lie
near
your
hearts
.
1.
Consider
,
that
an
Estate
ill
gotten
,
is
in
the
sight
of
God
no
better
then
robbery
,
though
it
be
gotten
in
a
way
of
commerce
and
trading
in
the
world
.
God
looks
upon
it
as
robbery
,
as
if
you
had
plaid
the
thief
,
and
stole
it
out
of
a
mans
house
,
or
pickt
his
pocket
.
In
Psal.
62.10
.
Trust
not
in
oppressiou
,
become
not
vain
in
robberies
,
oppression
and
Robbery
is
all
one
.
So
in
Prov.
21.6.7
.
The
getting
of
Treasures
by
a
lying
Tongue
,
is
a
vanity
tossed
to
and
fro
of
them
that
seek
death
.
The
robbery
of
the
wicked
shall
destroy
them
,
because
they
refuse
to
do
judgement
.
An
Estate
gotten
by
a
lying
tongue
,
is
called
by
God
robbery
,
or
a
stealing
with
the
tongue
,
and
though
we
do
not
account
it
so
,
yet
it
is
no
other
in
Gods
account
,
then
if
you
did
rob
a
man
,
or
pick
his
pocket
.
And
therefore
beloved
,
it
is
very
observable
,
that
what
God
required
as
a
restitution
,
for
things
that
were
stolen
,
in
Exod.
22.1,2,3
.
was
given
by
Zacheus
for
those
things
which
he
had
got
unjustly
,
though
he
did
not
steal
them
:
Exod.
21.1
.
If
a
man
did
steal
a
sheep
,
the
law
was
,
that
he
should
restore
four
fold
:
so
David
judges
,
2
Sam.
12.6
.
and
Zacheus
though
he
was
not
a
thief
,
yet
saies
he
,
If
I
have
taken
any
thing
from
any
man
unjustly
,
I
will
restore
him
four
fold
,
which
notes
to
us
,
that
things
gotten
by
a
deceitfull
tongue
,
and
riches
gotten
by
oppression
,
is
in
the
sight
of
God
no
better
then
robbery
:
&
beloved
,
none
of
you
would
be
willing
to
have
the
brand
of
a
thief
upon
you
,
when
indeed
you
are
so
,
&
no
better
in
Gods
account
,
if
you
get
an
Estate
dishonestly
.
Consid.
2
2.
Take
in
this
terrible
consideration
,
that
the
guilt
which
you
contract
in
your
Trades
,
by
dishonest
gains
on
the
week-day
,
come
up
in
remembrance
before
the
Lord
on
the
Sabbath
day
.
You
bring
the
curse
of
all
your
week
dayes
sins
along
with
you
on
the
Lords
day
.
In
Ezek.
28.18
.
Thou
hast
defiled
thy
Sanctuaries
by
the
multitude
of
thine
iniquities
,
by
the
iniquity
of
thy
traffick
,
said
God
to
Tyrus
.
Beloved
,
the
sins
of
your
Trades
,
&
of
your
traffick
defiles
your
addresses
to
God
,
&
your
approaches
into
his
presence
;
when
you
come
to
worship
before
him
,
the
sins
of
your
shops
defiles
your
prayers
,
and
pollute
the
Ordinances
of
God
to
you
,
the
Lord
looks
upon
all
your
unjust
gains
,
as
if
you
did
defile
his
Sanctuary
,
Ezek.
14.3.4
.
The
word
of
the
Lord
came
unto
Ezekiel
,
saying
,
Son
of
man
,
these
men
have
set
up
their
Idolls
in
their
heart
,
and
put
●he
stumbling
block
of
their
iniquity
before
their
face
,
should
I
be
enquired
of
at
all
by
them
?
therefore
speak
unto
them
,
and
say
,
thus
saith
the
Lord
God
,
every
man
of
the
house
of
Israel
,
that
setteth
up
his
Idolls
in
his
heart
,
and
putteth
the
stumbling
block
of
his
iniquity
before
his
face
,
and
cometh
to
the
prophet
,
I
the
Lord
will
answer
him
according
to
the
multitude
of
his
Idolls
.
Oh
beloved
,
when
you
approach
in
to
the
solemn
Assemblies
,
to
make
your
addresses
to
God
,
he
knows
what
unjust
gain
is
your
Idoll
,
and
he
himself
will
answer
you
according
to
your
iniquities
,
and
will
not
hear
your
prayers
.
O
let
this
Consideration
terrifie
you
,
the
sin
of
your
Shops
will
defile
your
Sanctuary
,
and
blast
all
the
benefit
of
your
prayers
and
services
.
3.
Consider
,
that
if
ever
God
awaken
your
Conscience
,
you
cannot
look
upon
your
unjust
gains
,
but
with
abundance
of
disquietness
and
horrour
,
and
perplexity
of
spirit
:
it
may
be
now
stolen
waters
are
sweet
,
and
the
bread
of
deceitfulness
is
pleasant
to
you
;
but
when
God
comes
to
awaken
your
Conscience
,
oh
what
horrour
and
terrour
,
and
consternation
will
seaze
upon
your
spirits
,
Job
20.15.18.20
.
He
hath
swallowed
down
riches
,
and
he
shall
vomit
them
up
again
,
the
riches
that
a
man
hath
gotten
unjustly
,
shall
be
like
meat
that
lies
undigested
in
a
mans
stomach
,
and
forceth
him
to
vomit
up
again
,
and
in
verse
18.
That
which
he
laboured
for
shall
he
restore
,
and
shall
not
swallow
it
down
,
surely
he
shall
not
feel
quietnesse
in
his
belly
,
that
is
in
his
Conscience
.
Those
that
are
the
great
Cormorants
of
the
world
,
that
swallow
down
riches
by
oppression
,
they
shall
not
feel
quietness
in
their
Consciences
:
so
Prov.
6.7
.
the
getting
of
Treasures
by
a
lying
tongue
,
is
a
vanity
tossed
to
and
fro
of
those
that
seek
death
,
the
robbery
of
the
wicked
shall
destroy
them
.
The
word
here
translated
destroy
,
in
the
originall
,
signifies
to
sawe
,
which
intimates
,
that
goods
gotten
by
deceit
&
oppression
,
shall
so
trouble
&
perplex
those
that
get
them
,
as
a
sawe
will
trouble
&
torment
a
man
to
have
his
arm
or
Leg
sawed
of
with
it
.
When
a
man
cometh
to
die
&
shal
consider
,
all
this
wealth
that
I
have
labored
for
in
my
life
,
must
leave
me
at
my
death
,
&
that
your
riches
are
the
price
of
your
souls
,
and
that
they
have
been
gotten
by
defrauding
and
over-reaching
your
Neighbour
,
by
lying
and
cheating
,
and
oppression
;
How
can
such
a
man
look
God
in
the
face
?
Esay
33.14
.
who
shall
dwell
with
the
devouring
fire
?
who
shall
dwell
with
the
everlasting
burnings
?
he
that
walketh
righteously
,
and
speaketh
uprightly
,
and
despiseth
the
gain
of
oppression
.
None
of
those
that
use
dishonest
gain
,
and
defraud
their
Brethren
,
can
look
God
in
the
face
,
what
horrour
and
terrour
of
Conscience
will
it
be
to
you
,
when
you
come
to
die
?
to
consider
,
that
all
your
riches
are
purchased
with
your
souls
blood
.
Thus
it
was
with
Judas
,
Mat.
27.3
.
4
Consider
,
that
sometimes
those
that
have
goten
great
Estates
unjustly
,
God
doth
so
punish
them
,
that
he
makes
them
to
be
objects
of
shame
and
reproach
amongst
the
people
where
they
dwell
.
As
in
Habbak.
2.9,10
.
Wo
to
him
that
coveteth
an
evill
covetousness
to
his
house
,
that
he
may
set
his
nest
on
high
,
thou
hast
consulted
shame
to
thy
house
.
When
men
do
add
house
to
house
,
and
squeeze
the
poor
by
oppression
,
they
do
consult
shame
to
their
own
house
,
that
is
not
intentionally
,
but
equentually
,
though
they
do
not
intend
it
so
,
yet
it
falls
out
so
,
and
we
see
it
by
experience
,
that
many
times
your
great
Cormorants
and
oppressors
,
bring
shame
upon
their
own
heads
in
the
places
where
they
live
.
5.
Consider
,
that
sometimes
God
in
his
just
judgements
does
blast
those
Estates
that
are
gotten
dishonestly
,
even
in
this
life
,
the
oppressors
Estate
dies
before
he
dies
,
some
times
it
is
so
;
In
Prov.
13.11
.
saies
Solomon
,
wealth
gotten
by
vanity
shall
be
diminished
.
Ill
gotten
goods
are
called
the
treasures
of
snow
;
now
the
property
of
snow
is
,
if
you
hold
a
ball
of
it
in
your
hand
,
it
will
melt
away
presently
,
&
so
many
times
God
makes
riches
unjustly
gotten
,
to
melt
away
as
Treasures
of
Snow
:
there
is
a
notable
expression
in
Prov.
20.21
.
An
Inheritance
may
be
gotten
hastily
at
the
beginning
;
but
the
end
thereof
shall
not
be
blessed
.
It
is
a
very
good
observation
that
one
hath
,
who
takes
notice
,
that
of
all
the
Tribes
of
Israel
,
the
Tribe
of
Gad
,
Ruben
,
and
half
the
Tribe
of
Menasseth
,
were
most
hasty
to
get
possession
of
the
promised
Land
.
And
those
that
were
most
eager
to
take
their
possessions
first
,
the
Lord
was
pleased
to
make
them
lose
their
possessions
a
great
while
before
any
of
the
other
lost
theirs
,
as
you
may
see
,
a
King
.
10.33
.
I
only
mention
this
to
let
you
see
,
that
though
you
be
never
so
hasty
in
getting
an
Estate
,
yet
God
may
quickly
take
it
from
you
.
You
have
another
notable
Text
for
this
purpose
,
Jer.
17.11
.
As
the
Partridge
sitteth
on
eggs
,
and
hatcketh
them
not
,
so
he
that
getteth
riches
,
and
not
by
right
,
shall
leave
them
in
the
midst
of
his
dayes
,
and
at
his
end
shall
be
a
fool
.
Oh
think
of
this
beloved
,
that
the
curse
of
God
waits
upon
wealth
ill
gotten
,
and
he
will
blast
it
,
it
may
be
before
you
die
,
Ezek.
22.12,13
.
thou
hast
taken
usury
and
increase
,
and
thou
hast
greedily
gained
of
thy
Neighbours
by
extortion
,
and
hast
forgotten
me
saith
the
Lord
;
behold
therefore
I
have
smitten
my
hand
at
thy
dishonest
gain
which
thou
hast
made
.
God
will
smite
with
his
hand
,
and
blast
all
dishonest
gain
.
Obj.
Object
.
But
methinks
I
hear
some
rich
men
say
,
surely
this
is
not
so
as
you
say
;
for
I
have
gotten
by
dishonest
gains
,
and
have
dealt
thus
and
thus
,
and
have
gotten
a
great
Estate
,
and
am
a
rich
man
still
,
I
have
left
all
my
Children
so
much
a
year
,
and
have
thus
much
still
left
in
the
whole
,
and
therefore
I
do
not
see
that
this
that
you
say
is
true
.
Answ.
I
answer
,
that
it
is
true
,
men
may
sometimes
get
wealth
dishonestly
,
and
yet
die
rich
men
,
and
leave
their
wealth
to
their
Children
,
as
in
Jer.
5.27
.
As
a
Cage
is
full
of
Birds
,
so
are
their
houses
full
of
deceit
,
therefore
they
are
become
great
,
and
waxen
rich
.
God
may
suffer
men
that
do
live
and
trade
by
deceit
,
to
become
great
and
wax
rich
.
2.
Consider
this
,
that
you
can
have
no
true
comfort
,
or
quietness
of
conscience
in
the
wealth
that
you
have
ill
gotten
;
though
you
have
gotten
it
unjustly
,
yet
you
cannot
keep
it
quietly
.
The
riches
that
you
have
swallowed
down
,
you
shall
vomit
them
up
again
,
Job
20.15.18
.
and
surely
you
shall
find
no
rest
in
your
bellies
.
3.
Suppose
you
may
keep
an
Estate
all
your
life-time
,
yet
you
will
be
a
great
loser
by
the
bargain
,
for
all
that
;
for
what
though
you
have
gotten
and
kept
your
Estate
,
yet
you
will
lose
your
own
soul
by
it
.
And
saies
our
Saviour
,
what
will
it
profit
a
man
to
gain
the
whole
world
,
and
lose
his
own
soul
?
Hab.
2.10
.
Thou
hast
by
thy
unjust
gains
,
consulted
shame
to
thy
house
,
and
sinned
against
thy
own
soul
:
and
thus
much
for
the
fift
Consideration
.
6.
Consider
,
that
by
dishonest
gains
thou
dost
run
the
hazard
of
the
greatest
losse
in
all
the
world
;
to
wit
,
a
precious
and
immortall
soul
.
In
that
place
before
quoted
,
Hab.
2.10
.
wo
be
to
that
man
that
gets
wealth
by
dishonesty
and
oppression
,
he
sinneth
against
his
own
soul
.
James
5.3
.
wo
be
to
you
rich
men
,
your
gold
and
silver
is
cankered
,
and
the
rust
of
them
shall
be
a
witness
against
you
at
the
last
day
.
Heb.
2.11
.
The
stone
shall
crie
out
of
the
wall
,
and
the
beam
out
of
the
timber
,
in
the
house
which
you
have
gotten
unjustly
,
shall
cry
for
vengeance
against
you
another
day
.
A
Lapide
hath
a
notable
Fable
to
this
purpose
,
comparing
men
that
are
unjust
in
their
dealings
to
Spiders
,
the
righteous
man
to
a
Bee
.
The
Spider
upbraded
the
Bee
for
going
up
and
down
,
oh
said
the
Bee
,
stolidissimum
est
pro
vita
vitam
evomere
,
provilissima
re
charissimam
medullam
fundere
,
pro
incerto
certum
expendere
,
pro
minimo
magnum
perdere
.
And
therefore
consider
oh
wicked
man
,
thou
hast
gotten
a
fair
Estate
;
but
that
Estate
shall
cost
thee
thy
souls
blood
,
without
repentance
:
oh
let
this
consideration
lie
near
your
hearts
,
that
you
endanger
your
precious
souls
by
your
unjust
gains
.
And
thus
I
have
done
with
these
three
branches
of
the
use
,
directed
to
three
sorts
of
people
,
1.
To
those
that
buy
and
sell
in
the
world
,
and
can
scarce
bring
the
year
about
.
2.
To
those
that
trade
in
the
world
,
and
get
great
Estates
,
but
unjustly
and
dishonestly
.
And
lastly
,
to
those
that
have
got
great
Estates
and
Possessions
,
by
just
and
commendable
courses
.
I
shall
now
conclude
all
with
another
short
and
practical
use
,
and
so
have
done
.
I
have
already
spent
4.
Sermons
about
this
business
of
commerce
and
trading
in
the
world
,
and
all
that
I
shall
now
say
by
way
of
use
in
the
close
of
this
subject
,
shall
be
this
,
earnestly
to
exhort
and
beseech
you
in
the
midst
of
all
your
buyings
and
sellings
in
the
world
,
to
drive
a
Trade
for
Heaven
,
and
to
labour
to
possess
grace
as
well
as
worldly
goods
,
and
to
encourage
you
herein
,
let
me
but
offer
these
three
things
to
your
consideration
.
1.
Do
not
you
expect
some
gain
and
increase
by
your
Trades
?
there
is
not
one
of
you
but
think
to
get
by
your
Trading
.
O
therefore
do
not
drive
a
Trade
for
Heaven
,
and
yet
never
labour
to
increase
and
grow
better
and
better
by
it
.
Luke
19.5
.
the
Lord
expects
that
we
should
improve
our
talent
,
and
gain
by
our
trading
for
Heaven
.
Do
you
expect
to
gain
by
your
worldly
Tradings
?
and
doth
not
God
expect
,
that
in
your
Tradings
for
Heaven
,
you
should
gain
more
grace
and
more
knowledge
,
more
experience
,
humility
,
holiness
,
heavenly
mindedness
,
and
the
like
?
2.
Would
it
not
be
matter
of
grief
to
you
,
to
continue
a
long
time
,
buying
and
selling
,
and
trading
in
the
world
,
and
yet
not
increase
your
stock
,
would
not
this
grieve
you
Beloved
?
and
shall
it
not
grieve
you
too
,
that
you
have
been
trading
for
Heaven
a
long
time
,
and
yet
from
your
first
stepping
forth
to
this
instant
,
have
gotten
no
increase
?
and
would
it
not
grieve
you
to
decline
in
your
Estates
,
after
all
your
labour
and
pains
,
and
trading
in
the
world
,
and
should
it
not
grieve
you
much
more
to
be
further
off
from
Heaven
now
,
then
you
were
at
first
?
Consid.
3
3.
Is
it
not
unreasonable
,
that
all
your
pursuits
and
endeavours
should
be
to
gain
and
procure
things
for
the
body
,
and
to-take
no
care
,
and
make
no
provisions
for
the
soul
?
Beloved
,
would
you
not
count
him
an
unnaturall
man
,
that
should
take
care
to
cloath
his
slave
,
and
yet
let
his
Child
go
naked
?
so
is
it
not
unreasonable
,
that
you
should
take
all
pains
for
the
body
,
and
none
for
the
soul
.
Beloved
,
what
a
folly
is
it
for
you
to
be
so
sollicitous
to
preserve
your
bodies
,
and
never
take
any
care
,
concerning
the
welfare
of
your
precious
and
immortall
souls
.
And
thus
now
I
have
gone
through
these
three
parts
of
the
Text.
And
they
that
weep
as
though
they
wept
not
,
and
they
that
rejoyce
as
though
they
rejoyced
not
,
and
they
that
buy
as
though
they
possessed
not
.
In
the
next
place
I
shall
proceed
to
handle
the
fourth
and
last
part
,
and
they
that
use
this
world
as
not
abusing
of
it
,
for
the
fashion
of
this
world
passeth
away
.
SERM.
XIII
.
1
Cor.
7.31
.
—
And
they
that
use
this
world
as
not
abusing
of
it
,
for
the
fashion
of
this
world
passeth
away
.
IN
which
words
there
are
these
two
generall
parts
.
1.
A
duty
commanded
.
2.
The
reason
of
it
adjoyned
.
First
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
duty
commanded
in
these
words
,
and
they
that
use
this
world
as
not
abusing
of
it
.
Secondly
,
the
reason
of
it
affixt
,
for
the
fashion
,
or
the
scheme
of
this
world
passeth
away
.
The
word
signifies
a
mathematicall
figure
,
which
is
a
meer
notion
,
and
nothing
in
substance
.
I
shall
principally
insist
upon
the
first
part
of
the
words
,
Doct.
And
they
that
use
this
world
as
not
abusing
of
it
;
from
whence
observe
this
point
of
Doctrine
.
That
while
men
use
their
lawfull
comforts
in
this
world
,
they
must
take
a
great
deal
of
heed
that
they
do
not
abuse
them
.
This
is
the
Doctrine
I
shall
spend
this
hower
upon
.
You
must
not
only
take
heed
of
things
sinfull
;
but
of
some
things
lawfull
too
;
for
though
there
be
no
sin
in
them
,
yet
there
may
be
a
snare
in
them
.
In
the
prosecution
of
this
point
I
shall
thus
proceed
.
1.
To
give
you
the
reasons
why
you
must
not
abuse
the
lawfull
comforts
of
this
world
.
2.
I
shall
shew
you
when
a
man
may
be
said
in
the
use
of
lawfull
comforts
to
abuse
them
.
And
lastly
,
I
shall
give
you
some
directions
,
how
a
Christian
may
so
use
the
lawfull
comforts
of
this
life
,
as
not
to
abuse
them
.
I
shall
begin
with
the
first
,
and
shew
you
the
reasons
why
you
must
not
abuse
the
lawfull
comforts
of
this
life
.
There
are
four
potent
reasons
for
it
,
two
of
them
found
in
Scripture
,
and
the
other
two
deduced
from
Scripture
.
Reasons
why
we
should
not
abuse
the
lawfull
comforts
of
this
life
.
1.
Abuse
nothing
you
use
;
why
?
because
nothing
that
you
use
is
your
own
,
but
Gods
,
he
is
the
true
owner
of
all
that
you
possess
,
and
you
know
it
is
a
part
of
dishonesty
to
abuse
other
mens
goods
.
All
that
you
have
is
Gods
,
the
Cattle
upon
a
thousand
hills
are
his
,
your
Corn
and
wine
are
Gods
,
and
if
you
use
any
of
them
to
excess
or
drunkenness
,
you
abuse
that
which
is
none
of
yours
,
this
is
the
first
reason
drawn
from
Scripture
.
2.
There
are
two
reasons
found
in
Scripture
,
why
you
should
not
abuse
the
comforts
you
injoy
;
the
one
before
my
Text
,
and
the
other
after
it
.
That
before
my
Text
is
this
;
but
this
I
say
Brethren
(
saies
the
Apostle
)
the
time
is
short
,
it
remaineth
therefore
,
that
whatsoever
you
use
in
the
world
,
seeing
you
cannot
use
them
long
,
you
should
use
them
well
:
our
time
is
short
,
and
therefore
do
not
abuse
the
comforts
you
injoy
,
The
reason
after
my
Text
is
,
because
all
our
comforts
are
fleeting
and
fading
,
and
running
away
from
us
,
therefore
use
the
world
as
not
abusing
of
it
,
for
the
fashion
of
this
world
passeth
away
;
they
pass
away
with
Eagles
wings
,
but
they
come
to
you
with
the
wings
of
a
Sparrow
:
your
comforts
do
vanish
away
like
smoak
,
Sic
transit
gloria
mundi
.
and
therefore
it
was
a
custom
in
Rome
,
when
the
Pope
went
by
,
there
was
an
Officer
appointed
to
burn
flax
before
him
,
which
put
him
in
mind
,
that
all
his
honour
and
riches
should
soon
vanish
and
passe
away
like
the
smoak
.
And
it
was
a
good
meditation
that
one
had
standing
by
a
River
side
;
saies
he
,
the
water
which
I
see
,
now
runs
away
,
and
I
see
it
no
more
,
so
the
comforts
of
this
world
are
like
the
running
River
,
that
are
still
gliding
and
running
away
from
us
:
seeing
therefore
we
cannot
enjoy
these
comforts
long
,
let
us
use
them
well
,
without
abusing
of
them
.
Reason
4
4.
Another
reason
why
we
should
not
abuse
the
comforts
of
th●s
world
,
is
,
because
that
men
are
naturally
more
apt
and
bold
,
and
venturous
,
to
lanch
forth
into
the
abuse
of
lawfull
things
,
then
in
the
committing
of
those
things
that
are
unlawfull
.
There
are
more
die
by
meat
,
then
by
poyson
.
It
was
the
judgement
of
a
learned
man
,
that
he
thought
there
were
more
went
to
Hell
,
by
doing
of
lawfull
things
unlawfully
,
then
by
doing
those
things
that
in
themselves
are
meerly
sinfull
and
unlawfull
,
palpable
and
grosse
wickedness
is
easily
checkt
and
withstood
;
but
who
suspects
lawfull
things
:
When
a
man
is
eating
or
drinking
?
who
suspects
that
his
Table
should
be
made
a
snare
to
him
?
and
he
that
marries
a
wife
,
little
dreams
that
she
should
unsofder
this
conjunction
with
Jesus
Christ
,
and
he
that
buyes
and
sells
,
and
trades
in
the
world
,
little
suspects
that
he
is
then
selling
away
his
soul
:
therefore
take
heed
that
you
do
not
abuse
lawfull
things
,
because
men
are
naturally
more
apt
and
prone
to
abuse
lawfull
things
,
then
to
do
those
things
,
which
the
very
doing
of
them
is
sinfull
and
unlawfull
:
you
may
lose
your selves
in
saving
your
comforts
,
licitis
perimus
omnes
.
Surfet
with
junkets
and
sweet
meats
hath
destroyed
more
then
eating
what
is
bitter
of
taste
.
It
is
very
observable
,
that
in
Luke
14.18
.
there
were
three
sorts
of
people
that
made
their
apology
,
why
they
would
not
come
to
the
Supper
of
the
great
King
,
and
none
of
them
did
plead
any
thing
that
was
sinfull
,
as
an
excuse
of
their
absence
;
but
saies
one
,
I
have
bought
a
piece
of
ground
,
and
I
must
needs
go
and
see
it
,
I
pray
thee
have
me
excued
;
and
another
said
,
I
have
bought
five
Yoak
of
Oxen
,
and
I
●o
to
prove
them
;
and
another
said
,
I
have
married
a
wife
,
and
therefore
I
cannot
come
.
Neither
of
them
did
plead
a
sin
for
their
excuse
,
as
that
they
had
cheated
their
Neighbour
of
his
Land
,
as
Ahab
did
Naboth
of
his
Vineyard
,
or
stollen
Oxen
,
or
used
wanton
dalliance
with
Whores
and
Harlots
,
&c.
but
those
things
they
pleaded
as
a
ground
of
excuse
,
were
in
themselves
lawfull
,
which
doth
clearly
demonstrate
to
us
that
the
using
of
lawfull
things
abusively
,
is
a
great
sin
,
and
therefore
it
requires
our
care
and
circumspection
,
that
we
do
not
offend
in
this
particular
.
And
thus
I
have
done
with
the
first
question
,
why
we
must
not
abuse
the
lawfull
comforts
of
this
life
.
Quest.
2
When
a
man
may
be
said
to
abuse
the
lawfull
comforts
of
this
life
.
We
come
now
to
the
second
,
and
that
is
to
shew
you
,
when
a
man
may
be
said
in
the
use
of
lawfull
comforts
to
abuse
them
.
Answ.
I
shall
give
it
you
in
these
four
or
five
particulars
.
1.
A
man
may
be
said
to
abuse
the
lawfull
comforts
of
this
life
,
when
they
do
use
them
too
affectionately
.
Many
men
do
hug
their
comforts
so
close
in
their
Arms
,
that
they
spoil
them
,
as
the
Ape
kills
her
young
by
hugging
them
too
hard
.
Beloved
,
did
you
but
gently
and
moderately
use
the
things
of
the
world
,
the
luster
,
and
beauty
,
and
comforts
of
them
would
remain
longer
with
you
;
but
by
crushing
of
them
,
and
loving
them
too
much
,
you
spoil
them
.
If
riches
increase
,
set
not
your
hearts
upon
them
:
it
is
a
good
observation
that
one
hath
upon
that
place
,
Job
38.22
.
where
God
challengeth
Job
,
saies
he
,
hast
thou
entred
into
the
treasures
of
Snow
,
or
hast
thou
seen
the
treasures
of
the
Hail
.
Saies
he
,
all
the
comforts
of
this
world
are
but
like
treasures
of
Snow
.
If
you
take
a
handfull
of
Snow
,
and
crush
it
in
your
hand
,
it
will
melt
away
presently
;
but
if
you
let
it
lie
upon
the
ground
,
it
will
continue
a
pretty
while
:
and
so
it
is
with
the
things
of
this
world
;
if
you
take
the
comforts
of
this
life
in
your
hands
,
and
lay
them
too
near
your
hearts
in
affection
and
love
to
them
,
they
will
quickly
melt
and
vanish
away
from
you
.
But
if
you
leave
them
in
their
proper
place
,
and
do
not
set
an
inordinate
affection
upon
them
,
they
will
continue
the
longer
with
you
.
If
you
line
a
Garment
with
linnen
,
it
doth
well
;
but
if
you
line
it
with
pitch
or
glew
,
that
it
sticks
to
the
body
,
you
spoil
both
the
Garment
,
and
the
man
that
wears
it
:
so
when
the
world
is
glewed
to
your
hearts
,
it
spoils
the
comforts
of
the
mercies
you
enjoy
,
so
that
this
is
the
first
thing
,
wherein
a
man
may
be
said
to
use
the
lawfull
comforts
of
this
life
abufively
,
when
he
useth
them
too
affectionately
;
for
whatsoever
a
man
loves
excessively
,
he
makes
a
God
of
it
;
the
covetous
man
makes
a
God
of
his
Gold
,
the
ambitious
man
of
his
honour
,
&c.
and
this
is
a
great
abuse
of
the
Creature
to
make
Gods
of
them
.
2.
Men
abuse
lawfull
things
in
their
use
,
when
they
go
about
the
things
of
the
world
,
which
in
themselves
are
lawfull
,
too
eagerly
,
when
men
do
rise
early
,
and
go
to
bed
late
,
and
eat
the
bread
of
carefulness
,
and
lie
down
in
sorrow
,
being
intent
on
nothing
but
the
world
,
as
those
James
4.13
.
when
a
man
does
thus
,
he
abuseth
the
world
in
the
using
of
it
.
Obj.
Obj.
But
when
may
a
man
be
said
too
eagerly
to
use
the
things
of
this
world
?
Answ.
I
answer
.
1.
When
thy
worldly
imployments
interrupt
thee
in
holy
performances
,
then
you
are
too
eager
in
the
pursuit
of
worldly
things
;
though
you
do
follow
your
Trade
,
which
is
lawfull
and
commendable
,
yet
if
this
makes
thee
neglect
the
duties
of
Gods
service
,
as
Family-duties
,
and
closet-duties
,
&c.
then
you
do
abuse
lawfull
things
,
and
therein
consisted
Martha's
abuse
of
lawfull
things
in
Luke
10.40
.
Martha
,
Martha
,
thou
art
carefull
,
and
troubled
about
many
things
,
saies
Christ
,
she
was
troubled
about
the
matters
of
the
house
;
but
she
neglected
the
one
thing
necessary
,
the
hearing
of
Christs
voice
.
And
therefore
all
you
that
are
Tradesmen
,
&
men
of
great
imployments
in
the
world
,
take
a
serious
survey
over
your
own
hearts
,
consider
whether
you
do
not
rob
God
of
his
due
,
and
by
your
too
eagerly
pursuing
the
things
of
the
world
,
neglect
the
duties
of
his
service
.
2.
When
you
cannot
take
that
naturall
refreshment
in
the
blessings
of
God
,
which
he
allowes
;
when
you
cannot
eat
your
bread
with
quietness
,
you
are
so
perplext
and
ingulpht
in
the
world
,
that
when
(
as
Solomon
saies
)
by
reason
of
your
abundance
you
cannot
sleep
,
when
you
have
neither
time
to
eat
by
day
,
or
sleep
by
night
,
then
you
are
too
eager
about
the
things
of
this
world
.
And
thirdly
,
when
a
man
is
restless
and
unsatisfied
with
his
condition
,
he
would
be
greater
and
richer
then
he
is
,
and
drive
a
greater
Trade
then
he
does
,
this
is
to
be
too
eager
upon
the
things
of
the
world
.
3.
Another
thing
wherein
men
abuse
the
lawfull
things
of
this
world
in
their
use
,
is
when
they
use
them
too
dependingly
;
when
they
trust
,
and
rely
and
depend
too
much
upon
the
things
of
this
world
.
The
comforts
of
this
life
may
well
be
compared
to
the
Reeds
of
Egypt
,
that
if
a
man
leane
upon
them
,
would
not
only
deceive
his
expectations
,
and
break
under
him
;
but
pierce
and
run
into
his
hand
:
so
if
you
rely
too
much
upon
the
things
of
this
world
,
they
will
break
and
frustrate
your
hopes
,
and
fly
away
from
you
,
and
pierce
you
through
with
many
sorrowes
.
It
is
a
good
observation
that
one
hath
,
(
saies
he
)
The
World
hangs
upon
nothing
,
and
therefore
why
should
we
depend
upon
that
which
hath
no
foundation
.
4.
A
man
useth
lawfull
things
abusively
,
when
he
uses
the
world
too
carkingly
,
when
a
man
shal
be
so
troubled
with
solicitousness
what
shall
become
of
him
and
his
Family
hereafter
,
in
his
old
age
,
that
he
cannot
enjoy
any
comfort
,
or
quietness
in
what
he
possesses
for
the
present
,
then
he
abuseth
the
things
of
this
world
.
The
things
of
this
world
are
not
durable
and
lasting
,
and
therefore
we
should
not
set
our
hearts
upon
them
,
or
be
troubled
at
our
future
Estates
;
but
live
without
care
,
as
the
Apostle
saies
in
the
next
verse
to
my
Text
,
we
should
not
be
too
carking
and
sollicitous
about
the
things
of
the
world
.
Quest.
3
We
come
now
to
the
third
Query
,
what
a
Christian
should
do
,
that
in
the
use
of
the
lawfull
comforts
of
this
life
he
may
not
abuse
them
?
but
that
he
may
use
lawfull
things
lawfully
.
what
course
should
a
Christian
take
,
that
he
may
do
thus
?
Answ.
I
shall
dispatch
this
very
briefly
,
and
shew
you
in
4
particulars
,
how
you
may
do
to
use
lawfull
things
lawfully
,
and
not
to
abuse
them
.
1.
If
you
would
use
lawfull
things
lawfully
,
use
them
spiritually
,
and
then
you
will
not
use
them
abusively
;
use
earthly
things
with
a
heavenly
mind
.
As
wicked
men
do
use
spirituall
things
carnally
,
so
should
you
use
carnall
things
spiritually
,
that
is
,
while
you
are
about
carnall
things
,
you
should
make
a
spirituall
use
of
them
.
And
thus
our
Saviour
did
,
when
the
people
came
about
him
for
bread
,
he
took
occasion
thereby
,
to
tell
them
,
of
the
bread
of
life
,
and
of
that
Mannah
that
came
down
from
Heaven
,
that
a
man
might
eat
thereof
and
not
die
.
So
when
the
Samaritan
woman
was
bufie
at
the
well
,
drawing
of
water
,
Christ
from
thence
took
occasion
to
tell
her
of
the
water
of
life
;
of
living
water
,
that
if
a
man
drinks
thereof
he
should
never
thirst
more
.
Thus
did
Christ
improve
carnall
things
spiritually
.
A
man
may
lawfully
talk
and
discourse
of
worldly
things
,
of
buying
and
selling
,
and
trading
;
but
still
in
the
close
,
there
should
be
a
touch
of
something
that
s
spirituall
and
heavenly
.
A
man
will
never
use
the
world
well
,
till
he
uses
it
spiritually
:
one
that
treats
upon
this
subject
,
saies
,
that
as
he
sate
once
in
his
study
,
he
saw
a
little
Robin-red-breast
,
pitch
upon
his
window
,
chirping
;
and
he
presently
made
this
spirituall
use
of
it
.
Saies
he
,
this
poor
Bird
that
knowes
not
where
to
abide
,
but
to
rest
upon
a
hedge
,
and
knowes
not
where
to
have
a
bit
of
meat
,
or
where
she
shall
pick
up
the
next
crum
,
yet
she
can
sing
and
be
merry
,
and
therefore
why
should
I
that
have
enough
of
the
things
of
this
world
,
be
dejected
and
troubled
with
care
and
solicitousness
for
them
?
2.
Use
the
things
of
this
world
reflexively
,
and
then
you
will
not
use
them
abusively
.
Reflect
from
the
world
up
to
God
.
When
you
are
enjoying
any
of
the
comforts
of
this
life
,
and
find
a
relish
and
sweetness
in
any
of
the
Creatures
,
then
by
way
of
reflexion
,
consider
,
that
if
there
be
such
a
sweetness
and
deliciousness
in
the
Creature
,
what
a
sweetnesse
is
there
in
God
the
Creator
?
if
there
be
so
much
beauty
and
excellency
in
the
Creature
,
how
much
beauty
and
glory
,
and
transcendent
excellency
is
there
in
God
,
and
in
the
Lord
Jesus
Christ
?
if
there
be
so
much
light
and
brightness
in
a
Candle
,
what
is
the
light
of
the
Sun
,
&
the
glory
of
Heaven
,
and
the
splendor
of
the
Lord
Jesus
Christ
,
who
is
ten
thousand
times
brighter
then
the
Sun
?
If
you
do
thus
use
the
world
,
you
will
not
abuse
it
.
If
the
Creature
be
so
full
of
goodness
and
sweentess
,
how
full
is
God
?
if
there
be
such
comfort
in
having
an
estate
here
below
,
what
comfort
is
there
in
having
grace
in
our
hearts
,
&
to
enjoy
those
treasures
that
are
incorruptible
,
and
fade
not
away
,
which
neither
the
moath
nor
rust
can
corrupt
,
nor
theeves
break
through
and
steal
,
use
the
world
as
a
Looking-glasse
,
which
casts
a
reflexion
,
not
as
a
mud-wall
.
O
beloved
,
if
we
could
thus
in
the
use
of
all
creature
comforts
,
look
up
to
God
,
and
reflect
upon
the
giver
of
them
,
we
should
never
abuse
them
.
3.
You
must
use
the
comforts
of
the
world
weanedly
with
weaned
affections
from
them
.
Thus
David
did
,
though
he
were
the
King
of
Israel
,
and
sate
upon
the
Throne
,
yet
he
was
as
a
weaned
Child
,
to
the
things
of
the
world
,
Psal.
131.
verse
1.
Beloved
,
you
that
have
great
Estates
in
the
world
,
should
yet
live
with
weaned
affections
from
the
world
;
the
Script●re
does
not
only
enjoyn
Christians
to
crucifie
the
flesh
;
but
the
world
too
,
They
that
are
Christ
,
have
not
only
crucified
the
flesh
with
the
affections
and
lusts
,
as
in
Gal.
5.24
.
but
they
are
crucified
to
the
world
too
:
thus
Paul
was
;
saies
he
,
I
am
crucified
to
the
world
,
and
the
world
is
crucified
to
me
:
the
world
did
not
care
a
pin
for
Paul
,
and
he
did
not
care
a
pin
for
the
world
;
he
that
will
use
the
world
well
,
must
use
it
weanedly
.
4.
If
you
would
not
use
the
comforts
of
the
world
abusively
,
you
must
use
them
orderly
;
first
seek
the
Kingdom
of
God
,
and
the
righteousness
thereof
,
and
then
all
other
things
shall
be
added
to
you
,
Mat.
6.33
.
before
you
seek
after
the
world
,
you
should
seek
the
things
of
Heaven
;
seek
the
Kingdom
of
Heaven
first
in
your
judgements
and
esteem
,
as
the
chief
and
supreme
object
of
your
desires
and
delight
,
let
the
chief
bent
of
your
heart
be
after
spirituall
things
,
make
this
your
businesse
,
for
which
you
were
sent
into
the
world
:
you
may
seek
after
the
things
of
the
world
;
but
when
you
have
them
,
you
must
use
them
in
a
way
of
subserviency
to
heavenly
and
spirituall
things
;
you
may
follow
your
Calling
in
obedience
to
Gods
Command
;
but
let
your
aims
be
thereby
to
be
the
better
able
to
maintain
your
Family
,
to
serve
God
in
that
relation
and
place
he
hath
set
you
,
to
relieve
the
poor
,
and
comfort
the
needy
,
and
support
others
that
want
the
help
and
assistance
of
your
charity
;
you
should
have
an
eye
upon
spirituall
things
,
as
being
chiefly
to
be
lookt
after
,
and
use
all
your
comforts
as
so
many
steps
to
advance
you
nearer
Heaven
,
you
should
be
subservient
to
God
in
whatsoever
condition
he
hath
placed
you
,
and
not
use
the
world
for
the
worlds
sake
,
and
follow
a
Calling
,
and
buy
and
sell
meerly
to
get
gain
,
and
to
grow
rich
and
great
in
the
world
,
making
Religion
and
godliness
subservient
to
the
world
;
for
this
is
a
very
great
abuse
of
the
world
:
but
let
all
things
here
below
,
be
secondary
and
subservient
to
spirituall
and
heavenly
things
.
It
is
observable
,
that
in
the
Lords
Prayer
,
where
there
are
five
Petitions
for
spirituall
things
,
there
is
but
one
for
temporall
things
,
and
that
is
,
give
us
this
day
our
daily
bread
,
to
note
and
intimate
to
us
,
that
our
desires
and
endeavours
should
be
most
after
spirituall
things
.
And
besides
,
these
are
petitioned
for
in
the
first
place
,
before
worldly
things
,
to
note
,
that
the
things
of
the
world
should
be
subservient
to
spirituall
things
.
These
are
four
Rules
,
which
if
you
observe
,
you
will
not
use
the
world
abusively
.
And
thus
I
have
gone
over
the
Doctrinall
part
of
this
Subject
;
I
shall
only
speak
a
word
or
two
by
way
of
application
,
and
so
have
done
.
Use
.
1.
Is
it
so
,
that
we
ought
not
to
abuse
the
lawfull
comforts
of
this
life
,
then
by
way
of
reproof
this
Doctrine
layes
(
from
God
)
a
just
blame
and
rebuke
upon
all
those
that
do
abuse
the
things
of
this
world
.
It
is
lawfull
formen
to
eat
and
drink
,
and
enjoy
the
comforts
of
this
life
;
but
you
must
not
abuse
them
,
to
excess
,
to
gluttony
,
or
drunkenness
,
&c.
2.
By
way
of
exhortation
:
There
is
none
of
you
that
live
in
the
world
,
but
you
must
some
way
or
other
make
use
of
the
world
:
my
great
request
therefore
is
,
that
you
would
use
the
world
as
not
abusing
of
it
,
and
to
prevail
with
you
herein
,
I
shall
lay
before
you
severall
Considerations
,
but
the
time
being
now
past
,
I
shall
reserve
them
to
another
time
.
SERM.
XIV
.
1
Cor.
7.31
.
—
And
they
that
use
this
world
as
not
abusing
of
it
,
for
the
fashion
of
this
world
passeth
away
.
THere
is
yet
something
behind
by
way
of
use
from
this
Doctrine
,
That
Christians
in
the
use
of
lawfull
things
,
must
take
heed
that
they
do
not
abuse
them
,
which
I
shall
finish
this
morning
,
and
leave
the
inducement
,
(
because
the
fashion
of
this
world
passeth
away
)
till
the
after
noon
.
Use
.
The
uses
that
I
shall
make
of
it
,
are
only
two
.
-
1.
By
way
of
caution
,
and
-
2.
By
way
of
exhortation
.
1.
Is
it
so
,
that
Christians
should
be
carefull
in
the
use
of
lawfull
comforts
,
not
to
abuse
them
;
but
so
to
use
the
world
,
as
if
they
used
it
not
,
then
beloved
,
take
these
few
cautions
along
with
you
.
Caution
.
Caution
1.
If
you
must
not
abuse
worldly
things
,
then
much
more
ought
you
to
take
heed
,
that
you
do
not
abuse
spirituall
things
in
your
use
of
them
.
You
must
be
carefull
that
your
practises
be
answerable
to
your
Professions
,
and
not
profess
much
,
and
practise
little
.
Do
not
make
Religion
a
Cloak
to
impiety
.
You
use
to
come
to
Church
,
and
frequent
the
Ordinances
of
God
;
but
take
heed
that
you
do
not
abuse
this
practise
,
and
make
it
a
Cloak
to
cover
some
secret
villany
or
impiety
.
Do
not
abuse
the
word
of
God
,
nor
use
thy
tongue
to
scoffe
and
jeer
at
the
Scriptures
;
do
not
abuse
your
gifts
,
nor
graces
,
nor
contemn
and
despise
those
that
want
them
.
If
a
man
be
carefull
not
to
abuse
an
Iron
tool
or
Instrument
,
he
will
be
much
more
carefull
,
that
he
does
not
abuse
a
silver
or
a
golden
one
;
if
you
must
not
abuse
things
of
an
inferior
and
baser
nature
,
then
much
more
should
you
not
abuse
things
of
a
higher
and
more
excellent
nature
.
If
you
must
not
abuse
worldly
things
,
then
much
lesse
spirituall
things
;
therefore
abuse
not
Ordinances
,
abuse
not
Sacraments
,
nor
Sermons
,
nor
the
means
of
grace
,
by
living
unfruitfully
,
and
unprofitably
under
them
.
2.
Take
this
caution
,
that
these
advices
of
the
Apostle
,
to
weep
as
if
we
wept
not
,
&
to
rejoyce
as
if
we
rejoyced
not
,
&
to
buy
as
if
we
possessed
not
,
are
not
to
be
extended
to
any
spiritual
performances
;
but
only
to
outward
things
.
The
Apostle
does
not
bid
you
weep
for
sin
,
as
if
you
wept
not
,
neither
doth
he
bid
you
rejoyce
in
God
,
and
Christ
,
as
if
you
rejoyced
not
;
nor
does
he
bid
you
use
spirituall
things
,
as
if
you
used
them
not
,
and
buy
the
things
of
God
,
as
if
you
possessed
not
:
there
are
many
men
,
that
in
the
use
of
worldly
things
,
will
rejoyce
as
if
they
were
made
up
of
nothing
but
joy
and
mirth
,
and
as
if
all
their
blisse
&
happiness
did
consist
in
these
outward
comforts
;
and
many
there
are
that
can
almost
dissolve
into
tears
,
for
outward
losses
,
troubles
,
or
afflictions
;
but
when
they
come
to
rejoyce
in
spirituall
things
,
they
can
then
rejoyce
as
if
they
rejoyced
not
,
and
in
mourning
for
sin
,
they
can
weep
as
if
they
wept
not
,
and
use
the
things
of
God
as
if
they
used
them
not
.
Oh
how
opposite
and
contrary
do
men
go
to
the
rule
of
the
blessed
Apostle
here
,
they
can
pray
as
if
they
prayed
not
,
they
do
not
pray
,
even
while
they
are
a
praying
.
Men
should
use
a
moderation
and
indifferency
in
the
things
of
the
world
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
you
should
not
do
so
in
spirituall
things
,
but
in
them
you
must
pray
as
if
you
were
praying
,
as
't
is
said
of
Elian
,
James
5.17
.
and
powre
forth
strong
cries
to
God
,
and
hear
the
word
of
God
,
as
if
you
were
a
hearing
of
it
,
and
do
every
duty
with
your
whole
strength
and
might
.
Use
.
Exhortation
.
Vse
2.
Let
me
perswade
you
(
by
way
of
exhortation
to
yield
to
,
and
pat
in
practice
this
Apostolicall
Rule
,
to
use
the
world
as
not
abusing
of
it
.
And
the
better
to
set
home
this
exhortation
upon
your
hearts
,
I
shall
lay
down
before
you
these
ten
pressing
considerations
by
way
of
motive
:
and
Beloved
,
in
regard
of
the
coldness
of
the
season
,
I
shall
very
much
shorten
my
meditations
,
and
give
you
only
the
heads
and
pith
of
things
,
1.
If
you
would
use
the
world
as
not
abusing
of
it
,
Ten
considerations
to
perswade
men
to
use
the
world
as
not
abusing
of
it
.
consider
,
That
in
ab●sing
the
things
of
the
world
,
you
do
pervert
the
end
of
God
in
giving
you
the
things
of
the
world
;
for
the
end
that
God
aims
at
is
,
that
every
Creature
should
lead
thee
to
the
Creator
,
that
thereby
you
may
the
more
admire
his
goodness
,
and
advance
his
praise
and
glory
;
he
looks
that
every
blessing
he
bestowes
upon
you
,
should
be
as
a
Perspective-glasse
,
through
which
you
may
have
a
clearer
sight
,
and
view
of
himself
,
though
you
are
at
a
great
distance
from
him
.
In
1
Tim.
4.4
.
Every
Creature
of
God
is
good
,
and
to
be
received
with
thanksgiving
.
As
Doves
every
grain
they
pick
look
upward
;
so
should
Christians
;
and
therefore
if
thou
dost
abuse
any
of
his
Creatures
,
thou
dost
pervert
the
end
of
the
most
High
.
God
did
ordain
food
for
thy
use
,
to
satisfie
thy
hunger
,
and
not
to
feed
thy
gluttony
.
He
gave
thee
drink
to
extinguish
thy
thirst
,
and
not
to
provoke
thee
to
drunkenness
.
God
gave
thee
Apparell
to
cover
thy
nakedness
,
and
to
keep
thee
warm
,
and
not
to
be
an
instrument
of
pride
in
thee
,
and
so
of
any
other
comfort
:
this
is
the
first
Consideration
.
Consid.
2
2.
To
keep
you
from
the
abuse
of
the
things
of
the
world
,
consider
,
that
thou
art
not
a
proprietor
,
but
only
a
possessor
of
those
blessings
thou
injoyest
in
the
world
.
It
is
true
,
there
is
a
common
Proverb
amongst
men
,
when
they
are
reproved
&
taxed
,
for
abusing
the
Creatures
,
they
will
presently
reply
,
may
not
I
do
with
my
own
what
I
please
?
why
no
beloved
you
may
not
,
for
you
have
nothing
that
is
your
own
,
they
are
all
Gods
.
As
in
Psal.
50.10,11,12
.
Every
beast
of
the
Forrest
is
mine
,
and
the
Cattle
upon
a
thousand
hills
.
I
know
all
the
fouls
of
the
Mountains
,
and
the
wild
Beasts
of
the
forrests
are
mine
.
If
I
were
hungry
,
I
would
not
tell
thee
,
for
the
world
is
mine
,
and
the
fulnesse
thereof
.
Hos.
2
8
9.
So
that
if
you
abuse
the
things
of
the
world
,
you
abuse
that
which
is
none
of
your
own
,
but
Gods
.
And
you
know
,
it
is
a
part
of
dishonesty
to
abuse
another
mans
goods
.
All
that
you
have
in
the
world
,
they
are
but
borrowed
blessings
,
God
only
hath
a
right
and
propriety
in
them
He
does
but
only
lend
them
to
us
for
our
use
,
and
keeps
the
propriety
of
them
to
himself
.
If
there
be
any
thing
(
amongst
all
those
things
we
call
our
own
)
may
be
properly
said
to
be
our
own
,
it
is
our
bodies
,
for
that
is
nearest
us
,
and
yet
this
is
not
our
own
neither
;
for
the
Apostle
saies
,
in
1
Cor.
6.19,20
.
What
,
know
you
not
that
your
body
is
the
Temple
of
the
Holy
Ghost
,
and
ye
are
not
your
own
,
but
you
are
bought
with
a
price
?
therefore
glorifie
God
in
your
bodies
,
&
in
your
spirits
which
are
Gods
.
When
a
man
borrows
a
thing
,
he
that
lends
it
prayes
him
to
use
it
wel
.
Elisha's
Servant
borrowing
but
an
Axe
to
cut
down
wood
,
and
it
falling
into
the
water
,
cryed
,
alas
Master
,
't
was
but
borrowed
,
2
King
.
6.5
.
The
mercies
you
have
are
rather
lent
then
given
you
;
shall
I
wound
a
man
with
his
own
Weapons
?
yet
thus
thou
dost
to
God
,
when
thou
abusest
any
of
his
blessings
.
Consid.
3
3.
To
keep
you
from
abusing
the
lawfull
comforts
of
this
life
,
consider
,
what
was
noted
before
,
that
men
are
more
apt
to
miscarry
in
the
use
of
lawfull
things
,
then
in
committing
those
things
that
are
in
themselves
simply
unlawfull
:
there
are
more
a
great
many
die
by
surfetting
upon
wholsome
meats
,
then
there
do
by
taking
of
poyson
.
Beloved
,
millions
of
men
miscarry
by
the
use
of
lawful
things
.
Consid.
4
4.
Consider
,
that
it
is
not
so
easie
for
men
to
repent
for
the
abuse
of
lawfull
things
,
as
for
the
commission
of
grosse
sins
,
they
are
more
easily
discernable
,
and
the
conscience
does
often
check
and
controle
,
and
rebuke
men
for
such
notorious
and
palpable
sins
;
but
a
man
may
soon
miscarry
in
the
use
of
lawfull
things
,
and
yet
not
perceive
it
.
Who
suspects
lawfull
things
?
these
sins
are
not
so
evidently
discerned
,
and
therefore
cannot
be
so
easily
repented
of
.
Consid.
5
5.
Consider
,
that
the
Creatures
that
you
abuse
in
this
world
,
they
shall
rise
up
as
a
witness
against
you
at
the
last
day
.
Jam.
5.3
.
Deut.
4.26
.
Your
silver
and
gold
shall
rise
up
and
witness
against
you
;
not
as
if
the
unreasonable
Creatures
,
as
silver
and
gold
,
should
by
a
vocall
expression
plead
against
you
;
but
when
God
shall
condemn
thee
,
he
shall
declare
that
he
proceeds
thus
against
thee
for
the
abuse
of
his
Creatures
that
he
has
given
thee
,
as
silver
and
gold
,
riches
and
possessions
in
the
world
.
The
very
Creatures
that
thou
hast
abused
,
shall
be
a
witness
against
thee
to
condemn
thee
.
As
in
Hab.
2.10,11
.
saies
the
Prophet
there
,
The
stone
shall
cry
out
of
the
wall
,
and
the
beam
out
of
the
timber
shall
answer
it
against
wicked
men
and
oppressors
at
the
day
of
judgement
.
Not
as
if
the
stones
and
timber
should
have
a
voice
;
but
God
shall
then
say
,
the
cries
of
the
very
stones
and
timber
in
my
ears
,
which
thou
hast
gotten
by
violence
,
does
witness
against
thee
.
And
Christ
shall
then
say
,
when
he
condemns
thee
,
the
word
that
hath
been
so
often
preached
to
you
in
my
name
,
inviting
and
beseeching
you
to
come
in
and
accept
of
mercy
and
pardon
,
and
you
would
not
hear
nor
obey
,
but
rejected
it
,
and
cast
it
behind
your
backs
,
that
word
does
now
witness
against
you
.
6.
Consider
,
that
it
is
a
part
of
the
Creatures
curse
,
and
bondage
to
be
abused
,
by
those
that
make
use
of
them
;
in
abusing
the
Creatures
you
make
them
grone
under
you
,
I
will
give
you
a
very
full
Text
for
this
,
in
Rom.
8.20.21.22
.
for
(
saies
the
Apostle
)
the
Creature
was
made
subject
to
vanity
,
not
willingly
,
but
by
reason
of
him
that
hath
subjected
the
same
in
hope
,
because
the
Creature
it self
also
shall
be
delivered
from
the
bondage
of
corruption
,
into
the
glorious
liberty
of
the
Sons
of
God
,
for
we
know
that
the
whole
creation
groaneth
and
travaileth
in
pain
untill
now
.
The
great
burden
and
bondage
of
the
Creatures
is
then
,
that
being
created
by
God
to
be
instruments
of
his
glory
,
and
to
provoke
those
that
use
them
to
advance
his
praise
,
they
are
notwithstanding
imployed
by
wicked
men
to
the
dishonour
of
God
,
and
scandall
of
Religion
.
Under
this
bondage
do
the
Creatures
groan
,
that
although
they
were
made
to
promote
their
Creators
glory
,
yet
they
are
made
to
be
instruments
of
his
dishonour
,
and
subjected
to
the
lusts
of
wicked
men
,
and
therefore
consider
of
it
,
when
thou
dost
abuse
the
Creatures
to
excess
,
either
in
drunkennesse
or
gluttony
,
or
pride
,
if
it
were
possible
,
those
Creatures
would
sigh
and
groan
,
that
they
are
thus
necessitated
to
serve
thy
lusts
,
which
should
be
instruments
of
their
Creators
glory
.
7.
Consider
,
that
by
abusing
the
lawfull
blessings
you
enjoy
,
you
provoke
the
Lord
to
take
away
those
blessings
from
you
.
As
in
Hos.
2.8.9
.
saies
God
there
,
because
I
gave
thee
Corn
and
wine
,
and
Oyl
and
silver
,
and
gold
,
and
thou
hast
abused
them
,
therefore
will
I
return
and
take
away
my
Corn
in
the
time
thereof
,
and
my
wine
in
the
season
thereof
,
and
will
recover
my
wooll
and
my
flax
given
to
cover
her
nakedness
,
the
abuse
of
mercies
does
many
times
provoke
God
to
strip
us
of
them
,
we
see
by
experience
,
that
many
that
abuse
their
wealth
and
Estates
come
to
beggery
before
they
die
,
and
many
that
abuse
their
wits
become
very
fools
.
8.
To
disswade
you
from
the
abuse
of
lawfull
blessings
,
consider
,
that
such
practises
will
nourish
in
your
hearts
security
,
and
carelesness
in
preparing
for
the
coming
of
Christ
to
judgement
,
Mat.
24.38
.
Luke
17.27
.
As
it
was
in
the
dayes
of
Noah
,
so
shall
it
be
also
in
the
dayes
of
the
Son
of
man
;
they
did
eat
,
they
drank
,
they
married
wives
,
they
were
given
in
marriage
,
untill
the
day
that
Noe
entred
into
the
Ark
,
and
the
flood
came
and
destroyed
them
all
,
and
as
it
was
in
the
dayes
of
Lot
,
they
did
eat
,
they
drank
,
they
bought
,
they
sold
,
they
planted
,
they
builded
,
till
it
rained
fire
and
brimstone
from
Heaven
,
and
destroyed
them
all
,
even
thus
shall
it
be
in
the
day
when
the
Son
of
man
is
revealed
.
Beloved
,
many
of
you
have
your
hands
and
heads
,
and
hearts
so
full
of
the
world
,
that
you
are
secure
and
heedless
in
preparing
for
the
last
day
,
at
least
in
preparing
for
your
last
day
,
the
day
of
your
death
.
9.
Consider
,
that
by
abusing
the
Creatures
,
you
force
them
to
do
that
which
by
naturall
instinct
,
they
have
no
inclination
or
promptitude
to
do
,
in
Rom.
8.19
.
The
Creature
was
made
subject
to
vanity
,
not
willingly
,
that
is
,
the
Creature
is
imployed
in
vain
and
sinfull
uses
,
not
by
its
naturall
instinct
,
or
by
the
Creatures
naturall
inclination
,
but
unwillingly
;
thy
hand
that
is
imployed
in
any
sinfull
action
,
or
thy
leggs
that
carries
thee
to
a
Stage-play
,
or
thy
tongue
that
is
an
instrument
of
lying
,
or
swearing
,
&c.
they
do
not
do
these
things
willingly
,
or
by
naturall
instinct
,
they
are
not
enclined
to
do
it
,
but
rather
to
set
forth
their
Creators
glory
.
The
Sun
does
not
willingly
shine
to
give
light
to
wicked
men
,
to
deceive
and
oppress
their
Neighbours
in
their
Shops
.
No
Creature
does
give
a
willing
consent
to
be
imployed
to
his
Creators
dishonour
,
the
Creatures
are
made
subject
to
vanity
,
not
willingly
,
but
by
reason
of
him
that
hath
subjected
the
same
in
hope
(
that
is
)
in
hope
that
alwayes
the
Creature
shall
not
be
thus
subject
to
wicked
men
,
and
instrumentall
to
their
sin
,
and
of
their
Creators
dishonour
.
The
Creature
is
subjected
in
hope
to
be
some
time
or
other
freed
from
this
burden
of
being
made
use
of
by
wicked
men
to
Gods
dishonour
.
10.
Consider
,
that
you
cannot
use
the
things
of
the
world
long
,
and
therefore
you
should
use
them
well
:
this
is
the
Argument
in
the
text
,
It
remains
Brethren
(
saies
the
Apostle
)
the
time
is
short
,
therefore
let
him
that
weeps
be
as
if
he
wept
not
,
and
he
that
rejoyceth
as
if
he
rejoyced
not
,
and
they
that
buy
as
if
they
possessed
not
,
and
those
that
use
the
world
as
not
abusing
of
it
;
why
?
because
your
time
is
short
,
you
cannot
enjoy
them
long
▪
and
therefore
you
should
use
them
well
.
And
thus
beloved
I
have
done
with
these
Apostolicall
Directions
:
there
now
remains
behind
,
only
the
reasons
or
motives
why
we
should
not
use
the
things
of
this
world
abusively
,
because
the
fashion
of
this
world
passeth
away
.
Why
must
we
weep
as
if
we
wept
not
,
and
rejoyce
as
if
we
rejoyced
not
,
and
buy
as
if
we
possessed
not
,
and
use
the
world
as
not
abusing
of
it
,
why
?
because
the
fashion
of
this
world
passeth
away
.
The
fashion
of
this
world
:
The
word
signifies
a
mathematicall
figure
(
as
hath
been
noted
)
which
is
a
meer
notion
,
and
nothing
in
substance
,
such
a
thing
is
the
world
:
all
the
pomp
and
glory
and
honours
,
or
riches
and
greatness
of
the
world
,
they
are
all
fading
vanishing
comforts
,
they
are
continually
passing
away
,
like
the
gliding
stream
.
The
fashion
of
this
world
.
The
word
,
saith
another
Authour
,
signifies
such
a
fashion
as
is
in
a
Comedy
,
or
Stage-play
,
where
all
things
are
but
for
a
while
to
please
the
eye
;
A
man
acts
the
part
of
a
King
that
is
but
a
Beggar
:
so
all
the
comforts
and
glory
,
and
honours
of
the
world
,
they
are
passing
away
,
like
the
water
of
a
River
,
they
are
continually
running
away
from
you
.
Budaeus
reads
it
,
deceiveth
,
as
an
ignis
fatuus
.
Doct.
I
should
in
the
first
place
handle
these
words
in
a
relative
consideration
,
as
a
reason
why
we
must
use
the
world
as
not
abusing
of
it
,
because
the
fashion
of
this
world
passeth
away
,
and
fom
thence
you
may
observe
.
That
the
serious
consideration
that
all
the
comforts
and
blessings
of
this
world
soon
passe
and
fade
away
,
should
be
a
strong
motive
to
Christians
,
not
to
set
their
hearts
upon
them
.
Doct.
2
Who
would
set
his
heart
upon
that
which
so
quickly
passeth
away
?
as
the
running
water
posteth
swiftly
away
;
so
the
things
of
the
world
are
soon
gone
,
and
therefore
this
should
provoke
Christians
not
to
abuse
them
;
but
to
use
them
well
,
seeing
they
are
passing
away
.
But
I
had
rather
handle
the
words
as
an
intire
proposition
of
themselves
,
and
then
the
Doctrine
from
them
will
be
this
,
That
all
the
comforts
and
conditions
of
this
world
,
are
passing
away
from
us
,
even
while
they
are
with
us
.
This
is
the
Doctrine
I
shall
spend
an
hower
upon
in
the
afternoon
.
SERM.
XV.
1
Cor.
7.31
.
—
For
the
fashion
of
this
world
passeth
away
.
THe
fashion
of
this
world
passeth
away
.
The
observation
from
these
words
was
this
,
that
all
the
comforts
and
contentments
of
this
life
are
passing
away
from
us
,
even
while
they
are
with
us
.
They
are
of
●…ansitory
and
fading
nature
.
(
Beloved
)
that
I
may
a
little
work
this
generall
point
upon
your
affections
,
I
shall
first
shew
you
that
this
is
a
truth
,
and
then
draw
some
practicall
inferences
from
it
,
and
so
finish
this
Text.
That
all
the
things
of
the
world
are
posting
away
from
us
while
they
are
with
us
,
I
shall
manifest
unto
you
by
these
3.
or
4.
demonstrations
.
1.
It
appears
to
be
so
by
an
induction
of
particulars
,
All
the
comforts
of
this
life
are
passing
away
from
us
while
they
are
with
us
.
if
you
look
upon
all
conditions
of
men
,
whether
in
honours
or
prosperity
,
or
riches
,
&c.
you
shall
see
all
these
conditions
in
a
fading
and
cons●ming
posture
.
Look
upon
Adams
condition
in
innocency
,
his
condition
was
in
probability
like
to
be
a
firm
and
lasting
condition
,
and
yet
Adam
continued
not
a
night
in
honour
,
but
became
like
unto
the
beast
that
perisheth
.
And
so
if
you
look
upon
Solomon
that
was
the
glory
of
the
world
neither
before
him
nor
after
him
was
there
any
like
unto
him
;
all
the
things
of
the
earth
made
obeysance
,
and
brought
presents
to
him
,
2
Chron.
9.13
.
there
is
set
down
the
totall
sum
of
Solomons
glory
,
the
waight
of
Gold
that
came
to
him
in
one
year
was
666.
Talents
of
Gold
,
and
as
for
silver
it
was
plentifull
as
stones
in
the
street
,
and
nothing
at
all
accounted
of
in
his
dayes
,
he
had
4000
stalls
for
Horses
and
Chariots
,
and
12000
Horsemen
;
he
had
232
quarters
of
wheat
every
day
brought
into
his
house
,
he
had
silver
as
stones
and
gold
was
of
no
value
with
him
;
and
yet
what
became
of
all
his
honour
and
glory
?
Solomon
in
all
his
glory
was
not
arrayed
like
the
Lilly
in
the
field
,
(
as
Christ
saies
)
and
so
if
you
look
upon
the
conditions
of
all
men
in
honour
,
they
stand
in
slippery
places
,
and
are
sliding
down
every
day
,
as
in
Job
20.6,7,8,9
.
Though
his
excellency
mount
up
unto
the
Heavens
,
and
his
head
reach
unto
the
Clouds
,
yet
he
shall
perish
for
ever
like
his
own
dung
,
they
which
have
seen
him
shall
say
,
where
is
he
?
he
shall
flee
away
as
a
dream
,
and
shall
not
be
found
,
yea
he
shall
be
chased
away
as
a
vision
of
the
night
.
So
the
Assyrian
Monarchy
passed
to
the
Persian
;
the
Persian
to
the
Grecian
,
and
the
Grecian
to
the
Roman
.
The
condition
of
honour
is
a
fading
condition
.
D●v●tiae
habent
si
nem
suum
cut
finem
tuum
.
Or
if
it
be
your
fortune
to
be
rich
and
wealthy
in
the
world
,
th●…
condition
is
fading
too
;
thy
riches
will
either
see
an
end
of
thee
,
or
thou
wilt
see
an
end
of
them
,
1
Tim.
6.17
.
Trust
not
in
uncertain
riches
;
so
Prov.
23.5
.
Riches
take
unto
them
wings
and
flie
away
:
so
Prov.
27.24
.
Ric●es
are
not
for
ever
,
neither
does
the
Crown
endure
to
every
Generation
.
Demon.
2
2.
Another
demonstration
to
prove
that
all
the
things
of
the
world
are
fading
and
passing
away
is
this
;
because
the
whole
world
is
of
a
perishing
nature
,
and
therefore
the
things
of
the
world
must
needs
be
so
.
In
2
Pet.
3.10
.
The
Heavens
shall
passe
away
with
a
noise
,
and
the
Elements
shall
melt
with
fervent
heat
;
the
earth
also
,
and
the
works
that
are
therein
shall
be
burnt
up
.
Demon.
3
3.
Man
which
is
Gods
Master-peece
in
the
world
,
is
still
fading
,
and
passing
away
,
and
therefore
the
things
of
the
world
much
more
.
Mans
life
is
but
a
vapour
,
but
a
flying
from
his
womb
to
his
Tombe
,
Animantis
cujusque
vita
est
in
fuga
.
Psal
,
14●
4
Psal.
39
6.
Men
have
here
no
continuing
City
,
Heb.
13.14
.
In
the
1
Job
last
,
saies
Job
,
Naked
came
I
out
of
my
mothers
womb
,
and
naked
shall
I
return
:
there
is
no
mention
made
of
staying
in
the
world
,
nothing
but
a
coming
into
the
world
,
and
a
going
out
of
it
again
.
Demon.
4
4.
It
appears
to
be
so
by
those
similitudes
that
this
world
and
the
things
thereof
are
compared
to
in
Scripture
.
The
spirit
of
God
,
to
note
the
uncertainty
of
all
things
here
below
,
in
Rev.
15.
compares
the
world
to
a
Sea
of
glass
mingled
with
fire
.
It
is
compared
to
a
Sea
,
because
of
its
fluctuation
and
variation
:
and
to
a
Sea
of
glasse
,
for
its
brittleness
and
uncertainty
,
it
is
soon
broken
;
and
to
a
Sea
of
glasse
mingled
with
fire
,
to
note
to
us
that
the
world
is
alwayes
in
a
consuming
condition
.
Now
no
man
will
look
upon
the
Sea
but
as
a
very
uncertain
and
unstable
Element
;
that
drop
of
water
that
was
here
,
but
now
,
is
presently
gone
,
and
cannot
be
found
.
2.
The
world
is
compared
to
a
Cloud
,
in
Job
30.15
.
my
welfare
(
saies
Job
)
passeth
away
like
a
Cloud
,
Clouds
are
alwayes
posting
away
,
and
so
is
the
world
,
and
all
things
therein
.
And
therefore
David
saith
,
Psal.
104.3
.
God
maketh
the
Clouds
his
Charrets
,
noting
his
volubility
and
celerity
in
his
works
of
mercy
or
judgement
.
3.
The
World
is
compared
to
the
wind
in
Psal.
78.39
.
as
a
wind
that
passeth
away
and
commeth
not
again
:
so
in
Psal.
18.10
.
and
104.
Psal.
3.
what
more
swift
then
the
wind
?
how
soon
is
a
gust
and
a
gale
of
wind
gone
by
:
so
neither
is
there
any
continuance
in
any
thing
here
below
.
4.
The
world
is
compared
to
grasse
in
1
James
10.
as
the
flower
of
the
grass
the
rich
men
shall
passe
away
;
for
the
Sun
is
no
sooner
risen
with
a
burning
heat
,
but
it
withereth
the
grasse
,
and
the
flower
thereof
faileth
,
and
the
grace
of
the
fashion
thereof
perisheth
;
so
also
shall
the
rich
man
fade
away
in
his
wayes
.
Not
only
to
grasse
,
but
the
flower
of
grasse
.
5.
They
are
compared
to
smoak
,
and
you
know
the
wind
scattereth
,
and
driveth
that
to
and
fro
presently
.
In
Hos.
13.13
.
They
shall
be
as
the
morning
Cloud
,
and
as
the
early
dew
,
it
passeth
away
.
(
You
know
as
soon
as
the
Sun
shines
,
the
dew
is
presently
gone
.
)
and
they
shall
be
as
the
chaffe
that
is
driven
with
a
whirlewind
out
of
the
floor
,
&
as
the
smoak
out
of
the
chimney
:
there
are
5.
resemblances
put
together
in
one
verse
,
so
that
beloved
,
you
see
these
comparisons
doe
make
it
very
manifest
and
evident
,
how
uncertain
and
fading
and
perishing
all
the
glory
and
comforts
of
the
world
are
.
I
come
now
to
that
which
I
chiefly
intended
,
and
that
is
,
to
wind
up
all
in
a
practicall
application
.
And
all
that
I
shall
do
herein
,
shall
be
to
draw
out
seven
practicall
instructions
from
this
generall
Doctrine
.
1.
Is
this
so
,
Practicall
instructions
by
way
of
use
that
all
the
things
of
this
world
are
passing
away
from
us
,
while
they
are
with
us
?
why
then
let
the
consideration
of
this
,
wean
your
affections
from
all
worldly
things
.
Why
will
you
love
that
much
that
cannot
stay
with
you
long
.
It
is
the
advice
that
Solomon
gives
in
Prov.
23.5
.
saies
he
,
why
wilt
thou
set
thine
eyes
upon
that
which
is
not
,
(
that
is
)
though
they
are
in
being
,
yet
not
in
continuance
;
for
riches
certainly
make
themselves
wings
and
flie
away
.
This
consideration
should
wean
our
loves
from
all
creature
comforts
.
And
though
we
look
upon
the
things
of
the
World
with
our
eys
,
yet
not
with
our
hearts
;
but
let
them
be
fixt
,
not
upon
those
things
that
are
seen
;
but
upon
those
things
that
are
not
seen
:
for
the
things
that
are
seen
are
temporall
;
but
the
things
that
are
not
seen
are
eternall
,
2
Cor.
4.18
.
they
are
not
worthy
the
looking
on
,
because
temporary
.
In
Sparta
,
a
City
of
Greece
,
a
man
was
King
but
one
year
:
afterwards
lived
in
retirement
and
meanness
,
therefore
no
man
could
hardly
be
gotten
to
accept
of
it
:
so
should
the
consideration
of
the
fading
nature
of
all
worldly
things
,
cause
us
to
withdraw
our
affections
from
them
.
2.
If
the
fashion
of
this
world
be
passing
away
,
then
let
this
excite
and
stir
up
your
soules
to
look
after
the
things
of
another
World
,
which
are
more
permanent
and
lasting
.
Chrysostome
compares
the
World
to
an
Eele
;
and
you
know
the
harder
you
hold
an
Eele
,
the
sooner
it
will
slip
out
of
your
hands
;
so
the
things
of
the
world
,
the
faster
you
think
to
hold
them
,
the
sooner
it
will
slide
from
you
,
and
therefore
labour
to
lay
hold
upon
Christ
,
and
grace
,
and
glory
,
upon
Heaven
and
happiness
.
In
Heb.
13.14
.
(
saies
the
Apostle
)
here
we
have
no
continuing
City
,
therefore
let
us
seek
one
to
come
.
Because
they
had
no
continuance
here
,
therefore
they
lookt
for
one
to
come
,
even
a
City
whose
builder
and
maker
was
God
,
they
lookt
after
the
things
of
another
world
,
that
would
not
passe
away
as
these
do
.
As
in
2
Cor.
4.18
.
we
look
not
to
the
things
which
are
seen
,
that
are
temporall
,
but
to
the
things
which
are
not
seen
that
are
eternall
.
You
have
another
notable
Text
for
this
purpose
,
in
Heb.
11.15,16,17
.
it
is
spoken
of
the
godly
Patriarks
,
that
if
they
had
been
mindfull
of
the
Countrey
from
whence
they
came
out
,
they
might
have
had
opportunity
to
have
returned
;
but
they
desired
a
better
Countrey
,
that
is
,
an
heavenly
.
Because
they
did
not
look
after
their
own
Land
,
the
Land
of
Canaan
,
therefore
they
did
declare
that
they
had
a
better
Countrey
in
their
eye
,
which
they
did
look
after
,
namely
,
a
heavenly
Kingdom
.
The
King
of
Sparta
that
year
he
was
King
,
sent
a
great
deal
of
Treasure
into
the
place
of
his
banishment
,
that
he
might
live
well
ever
after
:
so
should
Christians
while
they
are
here
,
lay
up
treasure
in
Heaven
,
Mat.
6.19,20
.
(
Beloved
)
if
the
things
of
this
world
be
so
vain
and
fading
,
and
uncertain
,
let
us
look
after
the
things
of
a
better
world
.
Instruct
3
3.
If
it
be
so
,
that
this
world
is
so
fading
and
vanishing
,
then
labour
to
be
convinced
of
the
truth
of
it
,
and
let
your
hearts
be
sensible
of
the
vanity
and
uncertainty
of
all
things
here
below
.
I
may
say
of
them
as
the
Apostle
speaks
in
another
case
,
in
Col.
2.22
.
All
these
things
perish
with
the
using
.
No
sooner
are
you
grasping
of
the
world
,
but
it
goes
from
you
.
We
have
no
more
hold
of
these
earthly
things
,
then
of
a
flock
of
Birds
,
I
cannot
say
they
are
mine
,
though
they
sit
in
my
yard
:
The
glory
of
Ephraim
is
said
to
flie
away
like
a
Bird.
The
world
like
a
Nose-gay
withers
while
you
are
smelling
to
it
,
as
snow
melts
while
it
is
in
the
hands
of
Children
.
At
the
inthronization
of
Popes
,
one
used
to
go
before
him
,
burning
a
wad
of
straw
,
or
flax
,
crying
,
sic
transit
gloria
mundi
.
It
is
an
admirable
observation
that
a
learned
man
hath
upon
the
names
of
the
two
first
men
that
were
born
into
the
world
,
Cain
and
Abel
;
saies
he
,
we
may
learn
this
Lesson
from
their
very
names
.
Cain
here
signifies
possession
,
and
Abel
here
signifies
vanity
;
to
shew
that
Adam
and
Eve
did
see
nothing
but
vanity
in
all
their
possessions
.
And
oh
that
you
that
are
the
Sons
and
Daughters
of
Adam
,
that
have
a
great
deal
lesse
of
the
world
then
Adam
had
,
that
you
would
not
set
your
hearts
upon
the
vanities
and
uncertainties
of
this
world
,
that
are
so
soon
gone
away
from
you
.
4.
If
this
be
so
,
that
all
the
comforts
of
the
world
are
passing
away
,
then
this
shews
the
folly
and
madness
of
those
men
whose
eager
pursuits
are
after
fading
vanities
.
O
what
a
madness
is
it
for
men
to
be
eager
in
their
pursuits
of
these
transient
and
fading
things
,
and
in
the
mean
time
neglect
these
things
that
are
of
a
greater
excellency
and
duration
:
and
yet
there
are
a
world
of
such
fools
and
mad
men
amongst
us
,
that
seek
after
vanities
,
and
neglect
durable
and
lasting
riches
.
O
how
foolish
are
many
men
in
the
world
,
that
are
eagerly
imployed
about
the
mean
and
low
businesses
of
the
world
,
and
in
the
mean
time
neglect
the
great
affairs
of
Heaven
,
like
Artaxerxes
,
who
imployed
himself
in
making
hafts
for
knives
,
and
neglected
the
waighty
affairs
of
his
Kingdom
,
or
like
Archimedes
,
who
was
drawing
mathematicall
lines
,
and
never
took
care
to
save
the
City
nor
his
own
life
.
It
is
storied
of
Caligula
,
an
Emperour
of
Rome
,
(
and
for
which
he
is
befool'd
of
all
that
ever
writ
of
him
)
that
having
prepared
and
set
out
a
very
great
Navy
of
Ships
,
when
his
men
thought
he
would
have
done
great
exploits
,
and
have
conquered
many
Kingdoms
with
them
,
he
contrary
to
all
their
expectations
,
commanded
them
to
go
and
load
all
their
Ships
with
Cockle
shells
and
pibble
stones
,
and
so
return
again
:
Just
such
fools
are
many
men
,
that
trouble
themselves
in
purchasing
Cockle
shells
and
pibble
stones
,
the
fading
vanities
of
this
world
,
and
neglect
the
looking
after
the
firm
and
durable
,
and
substantiall
riches
of
the
Kingdom
of
Heaven
.
5.
If
the
things
of
this
world
be
so
fading
,
then
from
hence
we
may
see
the
disparity
and
vast
difference
there
is
between
earthly
things
and
heavenly
.
The
glory
of
this
world
passeth
away
;
but
you
cannot
say
so
of
the
things
of
Heaven
:
the
former
weares
as
your
Garments
,
the
other
as
the
body
weares
not
away
.
Riches
are
a
vanity
used
to
and
fro
,
Prov.
21.6
.
but
grace
is
durable
riches
,
Prov.
8.18
.
1
Pet.
1.24
.
The
grass
withereth
,
and
e
flower
thereof
faileth
;
but
the
word
of
God
,
that
endureth
for
ever
:
by
grasse
and
the
flower
of
grasse
,
is
meant
all
the
glory
of
this
world
,
and
these
all
fade
and
wither
away
;
but
the
word
of
God
that
endureth
for
ever
,
(
that
is
)
the
work
of
grace
wrought
in
your
hearts
by
the
word
that
shall
last
and
endure
forever
;
that
shall
remain
and
continue
when
all
the
glory
of
the
world
passeth
away
,
1
John
2.17
.
The
world
passeth
away
and
the
lusts
thereof
;
but
he
that
doth
the
will
of
God
abideth
for
ever
.
(
Beloved
)
here
you
see
the
great
disparity
between
heavenly
things
and
the
things
of
the
world
,
as
riches
and
honours
,
&c.
Suppose
thou
art
an
Heir
to
a
Crown
or
Kingdom
,
yet
these
are
but
temporall
inheritances
,
and
last
but
for
a
season
,
but
an
heavenly
inheritance
that
endureth
for
ever
,
as
in
1
Pet.
1.4
.
an
inheritance
incorruptible
,
undefiled
,
and
that
fadeth
not
away
.
All
your
comforts
here
below
,
are
but
momentary
comforts
,
riches
and
honours
are
not
everlasting
;
but
God
and
Christ
,
and
grace
and
Heaven
,
and
glory
is
everlasting
:
these
are
comforts
that
ade
not
away
,
but
last
for
ever
:
your
earthly
parents
are
not
fverlasting
;
but
your
Father
in
Heaven
is
everlasting
,
Esa
9.6
.
eour
livee
here
are
not
everlasting
,
but
your
life
in
Heaven
is
everyasting
,
Luke
18
30.
here
below
you
rejoyce
one
day
,
and
lweep
another
;
but
in
Heaven
your
joy
shall
be
everlasting
,
as
in
Esa
61.7
.
Everlasting
joy
shall
be
upon
their
heads
;
so
in
2
Thes.
2.16
.
saies
the
Apostle
,
who
hath
loved
us
,
and
given
us
everlasting
consolation
,
&c.
here
your
comforts
are
but
short
;
but
in
Heaven
you
shall
have
everlasting
consolation
.
Here
your
possessions
are
not
everlasting
;
but
there
shall
last
for
ever
in
Heaven
,
and
here
you
are
soon
forgotten
,
and
the
memory
of
your
names
lost
;
but
in
Heaven
you
shall
be
had
in
everlasting
remembrance
,
Psal.
112.
vers.
6.
6.
Are
the
glory
and
comforts
of
the
world
passing
away
?
why
then
know
this
for
your
comfort
,
that
the
crosses
and
troubles
,
and
afflictions
of
the
world
are
passing
away
too
,
slight
afflictions
which
are
but
for
a
moment
,
2
Cor.
4.17
.
Suppose
thou
art
a
man
of
a
mean
fortune
,
poor
and
low
in
the
world
,
why
yet
thy
poverty
shall
passe
away
:
suppose
thou
art
a
man
of
a
sickly
and
weak
constitution
,
your
sicknesse
shall
passe
away
too
:
suppose
thou
art
imprisoned
and
in
bondage
,
yet
the
prisoner
shall
shake
off
his
fetters
,
and
his
prison
Garments
,
Job
11.16
.
thy
misery
shall
passe
away
as
a
stream
of
water
:
Omnia
dura
teleraltia
quia
brevia
.
so
in
Esa
35
10.
sorrow
and
sighing
shall
fly
away
,
your
miseries
and
sorrows
as
well
as
your
comforts
are
passing
away
.
And
therefore
beloved
,
this
should
support
and
bear
up
your
hearts
.
7.
If
the
pleasure
and
comforts
of
this
world
are
passing
away
,
then
we
should
take
a
great
deal
of
heed
that
we
do
not
incur
eternall
punishments
for
momentary
pleasures
:
Beloved
,
it
were
something
if
our
comforts
here
were
equivalent
and
proportionable
to
our
punishments
hereafter
;
Gu●…a
quae
ad
usum
diutur
na
esse
non
possunt
ad
supplicium
diutur●…m
deposcent
.
Amb●
.
Divitiae
sunt
cadu
cae
,
sae●…
vero
perpetua
.
but
why
should
any
man
be
so
foolish
as
for
to
get
an
Estate
that
passeth
away
,
to
damn
his
soul
,
and
purchase
to
himself
a
misery
and
torment
that
shall
never
passe
away
.
Riches
and
the
outward
blessings
of
this
life
quickly
passe
away
;
but
the
punishment
for
the
abuse
of
them
that
endureth
for
ever
.
This
is
like
prophane
Esau
,
who
for
a
mess
of
pottage
sold
his
birth-right
.
Be
perswaded
therefore
to
chuse
rather
to
suffer
afflictions
with
the
people
of
God
for
a
little
season
here
,
that
so
you
may
raign
and
be
happy
with
them
in
Heaven
to
all
eternity
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
here
,
and
thereby
incur
to
your selves
everlasting
punishments
in
the
world
to
come
.
And
thus
beloved
,
I
have
in
these
15.
Sermons
,
gone
over
many
materiall
points
touching
this
subject
.
It
remains
only
now
,
that
for
the
time
you
have
yet
to
live
here
in
the
world
,
that
those
that
meet
with
crosses
,
and
troubles
,
and
afflictions
,
do
weep
as
if
they
wept
not
.
And
those
that
have
riches
,
and
honours
,
and
comforts
,
and
enjoy
an
affluence
and
confluence
of
all
worldly
pr●sperity
,
that
they
rejoyce
as
though
they
rejoyced
not
.
And
those
that
buy
and
sell
and
trade
in
the
world
,
it
remains
that
they
buy
as
if
they
possessed
not
.
And
those
that
any
other
way
use
this
world
,
it
remains
,
that
they
so
use
it
,
as
not
abusing
of
it
;
for
the
fashion
of
this
world
passeth
away
.
The
TABLE
.
A.
-
REligion
should
bear
sway
over
our
Affections
,
p.
64.
-
We
must
not
place
an
inordinate
affection
upon
our
Estates
,
p.
85.
-
When
men
place
an
immoderate
affection
upon
their
Estates
,
p.
86.
&
seq.
-
Reasons
why
we
should
not
?
p.
91.
&
seq.
-
Vse
directed
to
three
sorts
.
p.
93.
&
seq.
-
Take
heed
we
abuse
not
lawfull
comforts
.
p.
118.
126.
-
Why
we
must
not
abuse
lawfull
comforts
?
p.
119.
&
seq.
-
When
a
man
may
be
said
to
abuse
lawfull
comforts
.
p.
121.
&
seq.
-
How
to
use
lawful
comforts
that
we
may
not
abuse
them
.
p.
123.
-
Reproof
to
such
as
do
abuse
them
.
p.
126.
-
Take
heed
of
abusing
spiritual
things
.
p.
127.
-
Motives
to
use
the
world
so
as
not
to
abuse
it
.
p.
129.
B.
-
Christians
must
take
heed
they
do
not
transgress
in
buying
and
selling
.
p.
68.
74.
-
Rules
to
be
observed
in
buying
Commodities
.
p.
68.
&
seq.
-
What
things
are
not
to
be
bought
.
p.
73.
-
Be
careful
to
buy
spiritual
things
.
p.
74.
-
Be
humbled
if
we
have
transgressed
in
buying
.
p.
75.
-
Advice
to
such
as
buy
and
sell
;
yet
get
nothing
by
it
.
p.
29.
&
seq.
-
Comfort
to
such
.
p.
95.
&
seq.
-
Advice
to
those
that
have
gotten
Estates
honestly
by
buying
and
selling
.
p.
98.
&
seq.
-
Astonishing
considerations
to
such
.
p.
101.
-
To
such
as
have
gotten
Estates
unjustly
.
p.
110.
C.
-
Gods
people
bear
crosses
better
at
one
time
then
at
another
.
p.
4.
-
Christians
should
not
abridg
themselves
of
lawful
comforts
.
p.
64
-
The
Doctrine
of
community
erroneous
.
p.
67.
-
Abuse
not
lawful
comforts
.
See
abuse
.
E.
-
Getting
an
Estate
by
trading
is
not
disallowed
of
God
.
p.
85
-
Christians
must
not
place
an
inordinate
affection
upon
the
Estates
they
have
gotten
.
ibid
-
How
to
get
Gods
blessing
on
your
Estates
unjustly
.
p.
106.
&
seq.
-
Conjectures
of
one
that
hath
gotten
an
Estate
.
p.
109
-
Directions
to
such
.
p.
110
-
Six
terrible
considerations
to
them
.
p.
111.
&
seq.
F.
-
Every
one
should
be
careful
to
provide
for
his
Family
.
p.
67
-
Fashion
of
the
world
what
it
imports
.
p.
133.
G.
-
Grieve
not
excessively
for
worldly
crosses
.
See
sorrow
.
H.
-
Exhortation
to
drive
a
Trade
for
Heaven
.
p.
116
I.
-
Christians
should
not
be
excessive
in
worldly
joy
.
p.
48
-
Yet
are
allowed
to
rejoyce
in
worldly
comforts
.
p.
49
-
Religion
doth
not
extirpate
,
but
only
regulate
worldly
joy
.
p.
49
-
The
joy
of
wicked
men
often
mixed
with
inward
griping
.
p.
50
-
A
smaller
matter
will
interrupt
their
joy
,
then
the
joy
of
the
godly
.
ibid.
-
Men
of
a
jolly
temper
exposed
to
sundry
evills
.
p.
55
-
There
may
be
excess
in
spiritual
joy
.
ibid.
-
Worldly
joy
when
excessive
.
p.
57.
&
seq.
-
Rules
to
keep
worldly
joy
within
bounds
.
p.
61.
&
seq.
-
Run
not
to
worldly
joy
to
drive
away
trouble
of
mind
.
p.
65
-
See
rejoycing
.
L.
-
Whether
a
man
may
go
to
Law
to
recover
his
due
.
p.
83
M.
-
A
married
life
exposed
to
troubles
.
p.
2
-
We
must
not
be
overmuch
cast
down
at
the
troubles
of
it
.
p.
3
-
We
must
not
mourn
immoderately
for
worldly
crosses
.
See
sorrow
.
P.
-
Every
one
hath
a
propriety
in
his
Estate
.
p.
67
-
Whether
it
be
lawful
to
take
a
pawn
.
p.
82
R.
-
Christians
allowed
to
rejoyce
in
outward
comforts
:
p.
49
-
See
worldly
joy
.
-
What
things
we
are
not
to
rejoyce
in
.
p.
51.
&
seq.
-
What
seasons
are
unfit
for
rejoycing
.
p.
54.
55.
-
Christians
should
honour
Religion
by
letting
it
bear
sway
over
their
affections
.
p.
64
-
Be
not
prejudiced
against
Religion
,
as
if
it
were
an
enemy
to
your
outward
comforts
.
p.
64.
-
Do
not
disparage
Religion
by
abridging
your selves
of
lawful
comforts
.
ibid.
S.
-
We
must
not
be
excessive
in
worldly
sorrow
.
p.
3
-
We
should
be
sensible
of
Gods
afflicting
hand
.
ibid.
-
Immoderate
sorrow
for
affliction
provokes
God
to
increase
our
affliction
.
p.
4
-
When
our
sorrows
are
immoderate
.
p.
5
,
6
,
7.
-
Why
we
should
take
heed
of
immoderate
sorrow
.
p.
8
-
Reproof
of
immoderate
sorrow
.
p.
10.
29.
37.
&
seq.
-
Sorrow
more
for
sin
.
p.
11
-
Mistake
not
sorrow
for
sin
,
when
't
is
for
outward
troubles
.
p.
11
-
Twelve
Considerations
to
allay
immoderate
sorrow
.
p.
12.
&
seq.
-
Rules
to
moderate
worldly
sorrows
.
p.
30.
&
seq.
-
The
difference
between
a
natural
sensibleness
of
affliction
and
immoderate
ate
sorrow
.
p.
30.
&
seq.
-
How
to
know
whether
a
man
sorrow
for
his
sin
or
his
affliction
.
p.
34.
&
seq.
-
Reproof
of
those
that
sorrow
not
for
sin
.
p.
38
-
Exhortation
to
sorrow
for
sin
.
ibid.
-
Sin
how
great
an
evill
.
ibid.
-
A
man
may
sorrow
immoderately
for
sin
.
p.
39
-
Few
do
so
.
p.
40
-
When
sorrow
for
sin
is
excessive
.
p.
40.
&
seq.
-
Take
heed
we
be
not
obstinate
in
sin
.
p.
42
-
Exhortation
not
to
sorrow
immoderately
.
p.
43.
-
Motives
.
ibid.
&
seq.
-
The
Scripture
reacheth
to
all
occasions
&
conditions
of
men
.
p.
67
-
Rules
to
be
observed
in
selling
.
p.
76.
&
seq.
-
What
things
are
not
to
be
sold
.
p.
80
-
At
what
price
we
are
to
sell
.
p.
80
-
Whether
a
man
may
sell
a
commodity
for
more
then
't
is
worth
?
p.
81
-
Whether
he
may
sell
dearer
for
time
then
for
ready
mony
.
ibid.
T.
-
Advice
to
such
as
Trade
in
the
world
.
p
93.
&
seq
-
See
buying
.
W.
-
When
we
are
too
eager
upon
worldly
things
.
p.
122
-
Worldly
things
are
passing
away
from
us
,
even
while
they
are
with
us
.
p.
134
-
Four
demonstrations
of
it
.
p.
135
-
Where
to
worldly
things
are
compared
in
Scripture
.
p.
137
-
We
should
have
weaned
affections
from
worldly
things
.
p.
138
FINIS
.