ARTIC.
I.
In
Adam
mankinde
was
created
in
perfection
of
light
and
holiness
.
HEe
was
not
miserable
at
the
first
:
for
God
created
man
male
and
female
in
his
own
image
.
1.
For
the
matter
,
in
respect
of
his
Soul
,
hee
was
made
a
spiritual
,
immortal
,
invisible
intelligible
Beeing
,
as
God
,
a
little
spark
of
Divinitie
.
2.
For
the
manner
:
as
God's
Essence
being
One
is
subsisting
in
three
persons
:
so
one
soul
in
three
powers
,
natural
,
sensible
and
reasonable
.
3.
In
respect
of
endowments
,
pure
,
lightsom
,
orderly
,
righteous
,
holie
and
perfect
,
though
not
in
actual
power
and
stabilitie
,
yet
in
habitual
integritie
.
Hee
was
righteous
,
but
not
righteousness
(
for
that
's
the
Gospel-work
)
not
immutable
,
but
left
to
his
freedom
of
will
.
4.
In
his
bodie
,
although
of
earth
,
yet
by
the
breath
of
God
,
putting
life
into
the
earthlie
frame
thereof
,
hee
was
made
a
creature
of
great
authoritie
and
majestie
,
a
Lord
and
Sovereign
(
under
the
Creätor
)
of
all
his
creatures
under
himself
.
A
little
lower
then
the
Angels
,
a
pettie
Vice-roy
under
the
Lord
himself
.
This
Image
of
God
is
more
distinctly
confidered
in
three
things
,
-
1.
Bodie
.
-
2.
Soul
.
-
3.
Person
.
I.
In
the
Bodie
:
in
which
wee
consider
two
things
.
-
1.
The
Production
of
it
.
-
2.
The
Frame
of
it
being
made
.
For
the
first
:
the
Lord
addresse's
himself
more
solemnly
to
it
then
to
other
creatures
:
Let
us
make
Man
:
not
thus
,
let
man
bee
.
The
Trinitie
is
called
to
this
work
,
noteing
it
should
bee
divine
,
excellent
and
compleat
.
For
the
second
:
a
special
resemblance
of
the
Creätor
.
Consider
it
in
three
things
.
1.
Creäted
with
peculiar
aptness
and
fitness
for
the
service
and
execution
of
an
immaterial
and
divine
Soul
:
yea
every
way
and
in
all
points
most
instrumental
.
2.
Out
of
so
base
and
earthly
substance
the
Lord
rais'd
up
an
immortal
and
durable
nature
,
never
to
die
,
free
from
all
alterations
.
3.
A
difference
of
habit
,
of
proportion
and
gesture
from
other
creature
:
in
him
such
reverend
marks
as
caus
all
creatures
to
stoop
and
do
obeisance
to
him
.
II.
In
the
Soul
:
considered
two
waies
:
-
1.
In
the
Nature
of
it
.
-
2.
In
the
Functions
.
1.
In
the
Nature
,
like
God's
immortal
,
incorporeal
,
intelligible
,
free
to
will
or
nill
.
2.
In
the
Functions
,
both
inward
and
outward
.
Inward
:
1.
The
understanding
haveing
perfect
knowledg
of
God
.
2.
His
Will
perfectly
righteous
,
wholly
subject
to
God's
will
:
and
so
the
operations
and
actions
sutable
to
both
.
God
then
sate
in
the
throne
of
the
minde
as
supreme
,
the
Will
was
subject
to
the
minde
,
the
Actions
to
both
.
3.
The
Conscience
pure
.
Outward
ordered
by
knowledg
.
There
was
positive
power
and
free
will
to
good
,
and
to
evill
negative
:
(
as
now
in
the
unregenerate
there
is
a
freedom
to
evill
and
not
good
,
and
in
the
regenerate
,
partly
to
good
,
partly
to
evill
)
onely
not
unchangeably
so
.
III.
In
the
whole
person
.
-
1.
In
his
reverend
and
awfull
behavior
.
-
2.
In
his
honorable
entertainment
vouchsafed
by
the
Lord
,
even
as
a
Prince
into
his
Palace
.
All
the
world
being
finished
in
her
due
parts
and
ornaments
,
man
is
brought
in
as
the
Royall
creature
,
possessed
of
all
the
rich
treasure
of
the
Creation
,
set
therein
as
in
a
theätre
of
the
Workmanship
of
God
,
that
all
should
bee
subject
to
him
.
Although
the
crooked
nature
of
man
think
's
it
but
her
miserie
to
think
how
happie
shee
hath
been
,
yet
the
Lord
purposeth
by
this
means
to
bring
her
back
to
her
first
excellencie
,
if
shee
will
bee
ruled
by
him
.
Vse
I.
This
should
teach
us
to
adore
that
deep
workmanship
of
God
,
which
once
enstamped
such
a
livelie
image
of
himself
in
man
,
as
cannot
bee
quite
defaced
,
no
,
not
by
sin
it self
,
I
mean
in
som
characters
of
it
,
which
by
his
mercifull
providence
hee
hath
left
in
common
nature
.
This
stir
's
us
up
to
two
meditations
.
First
,
if
sin
(
as
defaceing
a
blemish
as
it
is
)
yet
could
not
so
quite
root
out
that
honor
and
majestie
of
God
in
man
,
but
still
hee
hath
reserved
(
for
universal
ends
)
som
reliques
thereof
(
for
els
whence
is
it
that
the
Lord
hath
denied
those
usefull
creatures
,
the
hors
and
the
ox
and
others
,
to
feel
their
own
strength
,
and
the
curs
of
man
,
so
that
they
should
quite
renounce
his
service
:
do
they
not
still
fear
the
shadow
of
God's
image
?
and
are
they
not
awfull
?
nay
,
do
they
not
yeeld
themselvs
to
his
tameing
and
subduing
power
?
)
what
an
indelible
character
is
there
in
his
second
image
of
righteousness
enstamped
by
the
Spirit
of
Christ
?
who
dare
say
that
any
thing
can
deface
that
lasting
image
?
Secondly
what
reverend
respect
should
wee
yeeld
to
the
ruined
image
of
God
in
the
Creature
?
who
should
dare
to
mock
and
disdain
those
whom
God
hath
doubly
impaired
his
image
in
?
even
the
lame
,
the
blinde
,
the
deaf
,
the
imporent
and
crooked
.
Vse
II.
This
should
smite
a
terror
and
aw
into
us
of
Magistrates
,
Ministers
,
Parents
and
Superiors
:
let
us
behold
God
perfecting
his
authoritie
in
them
,
though
they
have
raz'd
it
out
by
their
sin
.
This
recognisance
of
the
first
image
of
God
should
occasion
us
1.
to
shame
our
selvs
,
by
the
reflex
of
our
odious
and
degenerate
qualities
,
upon
our
own
spirits
.
2.
To
provoke
us
(
if
wee
are
not
quite
forlorn
)
both
to
mourn
,
that
for
so
base
objects
and
lusts
sake
wee
have
despised
so
great
graces
as
have
been
offered
us
:
and
also
to
excite
our
appetites
to
long
after
it
,
and
to
groan
under
our
inabilitie
to
beleev
it
;
saying
,
O
Lord
I
was
born
to
excellencie
and
honor
,
and
shall
not
thy
perswasions
draw
my
heart
to
recover
my
lost
estate
?
and
should
not
each
day
seem
ten
to
us
(
when
wee
may
regain
it
)
till
the
Lord
hath
setled
it
again
in
Christ
upon
us
?
Vse
IV.
It
should
teach
us
much
more
to
believ
,
how
admired
hee
can
make
himself
,
in
all
his
Saints
by
his
second
Creätion
,
especially
at
his
second
coming
:
and
the
whil'st
,
in
repairing
his
image
more
perfectly
in
those
that
believ
;
faith
being
a
greater
excellencie
and
tending
to
a
neerer
Union
then
ever
any
perfection
of
Adam
,
Oh!
it
should
convince
us
of
the
goodness
of
mercie
,
and
cast
out
that
emnitie
of
ours
,
which
cannot
beteam
God
one
good
thought
.
ARTIC.
II.
ADAM
fell
from
his
integritie
by
wilfull
transgression
.
HIs
sin
was
a
Compound
of
all
sins
in
one
:
a
proud
,
disloyall
,
needless
,
distrustfull
,
revolting
,
discontented
,
unthankfull
,
rebellious
departing
from
the
blessed
GOD
to
a
base
Creature
,
even
when
hee
was
set
in
the
midst
of
all
perfection
above
all
base
objects
.
Hee
was
indeeed
actually
God's
image
,
but
not
unchangeablie
so
.
Therefore
having
his
will
left
in
her
freedom
,
and
unestablished
by
gracious
determineing
thereof
to
good
:
Lo
,
when
a
sensible
object
is
presented
by
the
Devil
,
first
shee
(
as
the
weaker
)
then
hee
by
her
means
,
freely
chose
to
leave
God
and
to
embrace
the
Creature
.
And
hereby
,
when
hee
was
made
able
if
hee
would
to
stand
,
(
although
,
so
as
hee
might
fall
)
hee
turned
this
voluntarie
might
,
into
a
necessitie
of
falling
,
and
impossibleness
of
return
by
himself
.
This
sin
is
more
fully
set
forth
by
two
things
.
-
1.
By
the
description
of
the
holy
Ghost
.
-
2.
By
the
parcels
of
the
sin
.
I.
The
Scripture
call's
it
That
disobedience
,
That
offence
,
That
transgression
.
Sol.
Eccl.
7.
ult.
call's
it
a
findeing
out
of
inventions
.
No
man
can
finde
out
any
thing
that
good
is
beyond
God
.
God
had
found
out
and
bestowed
on
Adam
and
Eve
all
goodness
in
perfection
:
yet
they
would
finde
out
beyond
him
,
and
bee
wiser
then
hee
:
supposing
to
better
their
estate
:
but
they
found
out
nothing
but
their
own
findeings
,
Sin
and
Sorrow
,
as
it
was
just
they
should
do
,
who
would
go
beyond
God
:
they
found
out
work
which
God
never
set
them
,
and
then
devised
lies
and
shifts
,
but
they
found
out
miserie
to
their
portion
,
when
all
the
rest
vanished
and
left
them
in
sad
confusion
.
II.
By
the
parcels
of
their
sin
:
considered
-
1.
By
the
circumstances
,
-
2.
By
the
fall
it self
.
The
circumstances
are
as
the
persons
belonging
to
it
:
viz.
1.
the
Serpent
the
subtillest
creature
,
the
fiittest
instrument
for
Satan
to
work
by
:
hee
set's
upon
the
woman
the
weaker
,
and
that
alone
.
2.
Satan
,
who
had
been
an
Angel
of
light
;
but
fel
by
pride
,
and
now
full
of
rage
against
man
.
3.
Eve
and
Adam
jointly
:
who
did
most
immediately
concur
to
their
own
transgression
.
In
their
fall
consider
two
things
.
-
1.
The
remote
causes
.
-
2.
The
more
neer
and
proper
.
The
former
were
1.
Changeableness
of
their
will
,
whose
habitual
holiness
wanted
a
confirmation
in
grace
,
and
so
was
corrupted
to
a
passive
capableness
of
evil
,
but
they
used
not
that
power
to
stand
,
which
God
had
put
into
them
.
3
The
aptness
of
the
temptation
.
By
the
strong
bait
of
sweetness
hee
attempt's
the
affection
,
and
so
corrupt's
the
judgment
.
The
neer
or
proper
caus
is
three-fold
.
I.
Inward
tickling
of
their
affection
:
not
suddenly
,
but
by
steps
.
Satan
suspend's
the
act
of
goodness
in
them
,
bring
's
them
to
a
slack
remissness
,
and
corrupt's
their
bent
of
spirit
.
This
was
the
first
spawn
of
the
sin
:
which
stood
in
foolish
credulitie
,
curiositie
and
dalliance
.
Credulitie
,
to
secure
herself
of
her
own
welfare
,
as
if
nothing
could
or
would
hurt
her
.
Curiositie
,
to
enter
change
talk
with
a
creature
,
shee
being
the
Ladie
of
all
creatures
.
Then
Dalliance
,
in
bandying
so
many
replies
one
after
another
(
who
know's
how
many
?
)
and
ventureing
to
prate
of
so
weightie
a
thing
as
her
happiness
,
not
doubting
that
so
nice
a
point
threatned
her
ruine
.
These
three
brought
forth
the
second
,
which
was
II.
Snareing
:
for
by
this
tickling
of
her
shee
take's
the
Devil's
snare
into
her
will
and
thoughts
,
so
far
,
that
as
a
bird
in
the
grin
shee
could
neither
go
backward
nor
forward
,
but
is
limed
and
hampered
with
that
which
at
first
shee
was
free
from
.
And
so
in
the
third
place
succeed's
III.
Secret
assent
to
the
temptation
,
and
yeeld's
up
the
inward
weapon
of
her
innocencie
to
the
Devil
.
So
God
leave
's
her
to
call
evil
good
,
and
good
evil
.
And
so
shee
took
it
,
eat
it
,
gave
it
her
husband
,
who
,
though
hee
were
not
first
,
yet
hee
was
last
in
the
transgression
,
and
yeeldded
to
do
as
the
Devil
had
drawn
her
to
do
,
and
so
both
of
them
disobeyed
.
In
the
fall
it self
consider
,
not
onely
the
act
of
the
transgression
,
but
with
it
a
fardel
of
abundance
of
foul
corruptions
of
heart
:
and
these
are
of
two
sorts
,
Special
,
or
General
.
The
Special
were
,
1.
Pride
.
2.
Securitie
and
Sloth
.
3.
Vanitie
.
4.
Sensualitie
.
5.
Discontent
.
6.
Salriledg
.
7.
Crueltie
and
Injustice
with
the
like
.
The
General
:
1.
Woful
distrust
of
God
.
2.
Rebellion
against
God
.
3.
Vnthankfulness
.
4.
Apostasie
totally
from
God
.
Vse
I.
Learn
from
the
Serpent
,
who
abused
his
parts
,
not
to
boast
our
selvs
,
or
rest
in
no
outward
gift
of
God
for
it self
:
Seeing
(
if
unsanctified
)
it
may
bee
instrumental
to
such
villanie
and
dishonor
to
God
,
either
in
our
publick
or
private
places
,
and
so
prejudicial
to
our
own
Salvation
,
as
wee
should
wish
rather
wee
had
been
Idiots
,
then
so
egregious
,
Vse
II.
From
Satan
,
learn
to
suspect
him
in
his
sweet
inchantments
:
and
when
hee
attempt's
Eve
,
that
is
out
sensual
part
,
overthrowing
our
Adam
and
judgment
thereby
,
then
to
handle
him
roughly
,
knowing
him
(
by
his
messenger
)
not
to
bee
far
off
.
Vs
▪
III.
From
Eve
and
Adam
,
learn
to
beware
of
dalliance
and
admitting
parlee
with
temptations
of
sensualitie
,
least
wee
fare
as
Sampson
by
Dalilah
,
and
would
fain
get
off
the
hook
,
but
cannot
,
being
snared
.
Vse
IV.
Bless
God
,
that
in
Christ
hath
changed
old
Adam's
perfection
to
a
better
and
surer
:
from
a
self-subsistence
in
grace
according
to
our
own
freedom
,
to
a
subsisting
in
another
.
Betrusting
us
no
more
with
our
own
treasure
,
but
keeping
it
under
the
lock
and
key
of
his
own
power
in
Christ
.
Vse
V.
It
teache's
us
highly
to
esteem
of
self-denial
:
Adam
fell
by
too
much
trusting
himself
,
wee
stand
by
the
grace
of
self
renouncing
.
ARTIC.
III.
Adam's
sin
made
him
miserable
.
Both
in
respect
of
sin
,
and
punishment
.
1.
HIs
actual
sin
brought
forth
Original
:
his
Original
all
Actual
sins
:
and
both
these
procured
all
penalties
.
So
that
by
the
wrath
of
God
was
inflicted
upon
him
the
loss
of
God's
image
standing
in
righteousness
and
true
holiness
;
a
deprival
of
the
glorie
of
God
both
in
Soul
and
bodie
.
Hence
came
that
utter
impotencie
of
minde
and
members
,
to
purpose
,
to
will
,
or
execute
any
good
.
Nay
,
an
utter
aversness
from
it
,
an
utter
uncapableness
of
it
,
a
contrarietie
of
Spirit
unto
it
,
Jo.
14.
4.
and
5.
14.
Psal.
5.
15.
Rom.
7.
23.
propension
to
any
sin
,
and
unaptness
to
any
good
.
2.
So
for
the
penalties
,
a
seed
of
utter
impenit●nci●
,
disobedience
,
obstinacie
,
apostasie
&
excommunication
from
God
.
From
this
fountain
proceeded
both
actual
sins
and
actual
penalti●s
.
Sins
of
commission
,
omission
,
ignorance
,
presumption
:
inward
habits
,
as
hypocrisie
,
earthliness
,
ignorance
,
error
,
prophaneness
,
unthankfulness
,
hardness
of
heart
:
Outward
acts
,
impiousness
,
unrighteousness
,
intemperancie
and
the
like
.
So
penalties
actual
,
as
the
impuritie
and
curs
of
conception
and
birth
,
the
loss
of
the
right
and
dominion
of
the
creatures
,
the
curs
on
God's
blessings
,
hellish
terrors
,
diseases
,
povertie
,
discredit
,
imprisonment
,
fear
of
death
,
guiltiness
of
judgment
,
and
utter
miserie
of
loss
and
sens
in
hell
.
Such
a
penaltie
upon
Adam's
nature
,
as
made
it
truly
miserable
in
stead
of
beeing
truly
happie
.
This
miserie
hath
two
branches
.
-
1.
The
miserie
of
sin
.
-
2.
The
miserie
of
punishment
.
1.
Miserie
of
sin
is
either
of
the
root
,
Original
:
or
the
branches
,
Actual
sin
,
both
makeing
the
Soul
truly
,
though
not
equally
miserable
.
The
miserie
of
Original
sin
standeth
in
two
things
.
-
1.
Original
guilt
.
-
2.
Original
stain
or
pollution
:
both
being
the
fountains
of
all
actual
guilt
and
pollution
of
conscience
.
Original
guilt
is
that
privitie
and
reflection
of
conscience
,
whereby
hee
told
himself
continnally
that
hee
had
fallen
,
and
therefore
must
die
the
death
in
each
kinde
of
it
,
bodie
and
Soul
.
This
perpetual
Alarum
of
conscience
in
his
nature
was
the
first
part
of
his
finfull
miserie
.
And
to
say
the
truth
,
what
miserie
is
like
to
this
?
to
bee
ever
on
the
rack
of
a
man
's
own
spirit
,
suggesting
and
boading
him
sad
things
to
com
for
his
sin
,
threatning
him
with
perpetual
ruine
.
Original
stain
,
or
pollution
is
set
forth
either
in
the
whole
,
or
in
the
parts
.
Touching
the
whole
,
the
holy
Ghost
expresseth
it
by
the
word
Death
:
for
as
death
is
the
resolution
of
nature
;
so
is
this
death
of
the
Soul
a
total
abolishment
and
corruption
of
that
blessed
frame
of
creätion
,
in
Minde
by
light
,
in
Will
by
holiness
.
Touching
the
parts
,
in
the
minde
there
is
a
death
of
all
pure
light
and
knowledg
:
in
the
will
,
of
subjection
:
in
the
affections
,
of
direction
to
the
right
objects
:
in
the
conscience
,
of
all
welfare
and
pureness
:
in
the
spirits
,
senses
and
members
,
there
is
a
death
of
that
abilitie
and
serviceableness
to
the
Soul
in
good
things
;
and
a
proneness
and
tickling
to
bee
imploied
profanely
and
unholily
.
To
conclude
,
there
is
a
death
of
the
Person
,
in
respect
of
that
right
and
sovereigntie
over
the
creatures
,
with
a
slavish
proneness
rather
to
idolize
them
,
both
in
the
worship
of
som
,
and
the
love
or
use
of
others
;
a
declenfion
from
God
,
and
a
revolt
to
the
base
creature
,
as
Eve
did
to
the
forbidden
fruit
.
The
miserie
of
Actual
sin
is
the
depravedness
of
death
of
all
the
operations
flowing
from
the
soul
within
,
or
the
bodie
without
.
11.
The
miserie
of
punishment
stand's
in
the
manifold
penalties
both
of
soul
and
bodie
.
In
the
Soul
first
,
an
aversness
from
God
,
an
uncapableness
of
admitting
of
any
meanes
to
draw
the
Soul
out
of
miserie
to
any
better
estate
,
a
spirit
of
resisting
and
opposition
to
any
such
:
a
proneness
to
bee
riveted
more
and
more
deeply
into
this
wo
,
with
less
or
less
feeling
or
believing
it
.
Touching
the
bodie
,
what
languors
and
diseases
are
incident
to
it
:
what
povertie
,
baseness
,
beggerie
and
want
to
the
estate
?
what
reproach
to
the
name
and
credit
?
aspersions
,
slanders
,
dishonors
?
what
miserie
in
familie
,
Church
and
Common-wealth
?
Crosses
,
streights
,
pursuits
,
losses
,
forfeits
,
death
of
friends
,
imprisonment
,
bad
tideings
,
famin
war
,
pestilence
and
a
thousand
waies
for
him
to
go
wofullie
out
,
who
came
but
one
way
into
the
World
:
besides
grief
of
minde
,
melancholie
passions
and
distempers
of
the
spirit
,
bad
conscience
,
ill
marriage
,
lewd
children
,
ill
success
,
ruine
of
estate
,
and
at
last
a
miserable
death
:
and
yet
the
upshot
of
all
is
worst
after
,
viz.
a
final
separation
from
GOD
,
and
loss
of
his
eternal
presence
,
with
the
sens
of
unutterable
,
intolerable
,
unavoidable
wrath
of
God
in
Hell
upon
the
whole
man
for
ever
,
without
the
least
hope
of
help
or
redress
in
or
from
himself
.
Vse
I.
To
confute
the
Papists
,
who
denie
this
death
of
nature
,
and
say
,
there
bee
left
in
the
unregenerate
such
abilities
and
devotions
as
may
congruously
dispose
God
to
pardon
them
,
and
by
som
help
of
grace
merit
also
full
forgiveness
.
It
likewise
reprov's
natural
Papilts
,
who
doat
upon
their
civil
,
moral
,
or
religious
duties
:
except
yee
also
denie
your
selvs
,
and
behold
the
miseries
of
your
natures
yee
will
fare
wors
in
time
even
by
your
righteousness
,
then
if
ye
had
none
.
For
why
?
do
not
ye
graff
upon
a
rotten
stock
,
and
guild
a
rotten
post
?
So
also
such
as
commend
men's
natures
,
saying
,
oh
such
are
so
sweetly
natur'd
,
courteous
,
loving
,
milde
and
harmless
,
that
there
is
but
little
between
them
and
heaven
:
alas
,
how
many
of
those
sweet
creatures
are
as
bitter
enemies
to
God's
grace
,
as
friends
to
civilitie
and
fair
carriage
.
And
also
such
as
defend
their
passions
by
their
nature
,
saying
,
it
's
my
nature
to
bee
so
hot
,
I
have
soon
don
:
fool
,
think'st
thou
thy
nature
is
more
excusable
then
thy
passion
?
Men
think
the
Minister
should
onely
reproov
gross
sins
,
but
should
not
bee
bitter
against
infirmities
:
oh
,
God
would
fain
draw
thee
from
the
open
to
the
secret
sins
of
thy
heart
,
least
thy
freedom
from
the
gorsser
should
destroy
thee
.
Vse
II.
This
should
caus
thee
to
look
upward
,
and
to
gage
the
greatness
of
Christ's
love
,
which
could
finde
in
his
heart
to
satisfie
for
such
a
miserie
,
&
to
fetch
happiness
out
of
the
depth
of
it
.
The
height
&
depth
of
mercie
cannot
bee
sounded
,
till
thou
take
measure
of
it
by
the
depth
of
miserie
.
Little
sin
to
forgive
will
make
Christ
little
loved
.
Lett
us
not
lessen
and
mince
our
sins
in
hope
of
more
easie
pardon
:
but
if
wee
should
magnifie
the
grace
of
Christ
,
lett
us
first
magnifie
,
and
enlarge
our
sin
to
the
uttermost
:
if
Christ
see
that
wee
rather
hope
in
our
small
sin
then
his
great
grace
,
wee
are
dead
men
.
The
way
to
get
pardon
is
to
equal
his
price
to
all
our
miserie
.
That
love
that
would
rather
satisfie
for
all
,
then
any
should
condemn
mee
is
of
infinite
dimensions
.
Vse
III.
This
should
caus
us
to
wonder
at
the
goodness
of
Gods
dispensation
of
this
miserie
,
that
both
in
the
sin
and
in
the
penaltie
it
should
bee
so
mitigated
by
the
providence
of
that
God
,
who
for
universal
ends
restraineth
the
force
and
violence
of
this
miserie
.
Let
us
acknowledg
the
singular
patience
of
God
to
dispens
so
mercifully
with
man
:
all
save
hell
being
meer
indulgence
of
mercie
.
Vse
IV.
It
teacheth
us
to
judg
aright
of
sin
:
to
count
our
selvs
miserable
by
it
:
to
judg
of
it
not
by
the
matter
or
act
of
it
,
but
by
the
villanie
of
it
against
the
majestie
of
God
,
his
crown
and
dgnitie
.
And
the
truth
is
,
from
the
slender
esteem
of
sin
com's
that
base
esteem
of
Christ
with
many
.
ARTIC.
IV.
The
whole
race
of
mankinde
is
guiltie
of
Adam's
sin
.
AS
a
Leprosie
it
hath
over-spread
the
whole
nature
of
mankinde
,
all
sorts
,
sexes
,
state
and
degrees
,
without
exception
,
Rom.
5.
18.
All
the
sin
,
all
the
penalties
of
sin
belonging
to
Adam
himself
,
belong
to
us
:
no
man
is
exempted
from
this
mass
of
corruption
.
That
first
actual
sin
of
Adam
and
Eve
in
eating
the
forbidden
fruit
is
conveyed
and
made
over
to
us
:
then
original
,
then
actual
,
then
penalties
,
all
hanging
each
upon
another
,
as
the
lesser
boats
tied
to
the
greater
ship
.
So
then
,
although
wee
did
not
individually
and
personally
see
,
talk
with
the
Serpent
,
put
forth
our
hands
,
and
put
the
fruit
into
our
mouth
:
yet
did
wee
eat
it
as
well
as
hee
:
why
?
becaus
Adam's
sin
was
the
sin
of
nature
,
not
of
a
person
.
As
God
would
have
imputed
Adam's
integritie
to
us
,
if
hee
had
stood
therein
,
so
might
hee
impute
his
sin
.
And
thus
by
partakeing
with
him
in
the
act
,
wee
also
partake
with
him
in
all
the
consequents
of
sin
and
penalties
following
.
Vse
I.
This
should
teach
us
,
when
wee
see
what
a
lump
of
mortalitie
it
hath
leavened
,
to
lie
down
with
horror
under
the
hugeness
of
it
,
and
to
feel
it
crush
our
souls
yet
more
sensibly
.
How
deadlie
a
poison
is
in
the
sin
of
Adam
,
which
could
not
bee
wash't
out
in
so
many
hundred
generations
.
Nay
the
stain
of
it
is
as
fresh
,
and
will
bee
to
the
world's
end
,
as
at
the
first
,
and
the
fruits
much
fouler
.
It
's
a
true
speech
,
Old
Adam
is
not
as
other
old
men
,
crazie
with
old
age
:
but
his
age
is
renewed
in
every
new
generation
,
as
the
father
in
the
son
.
This
should
take
away
all
prideing
our
selvs
in
our
brats
,
beeing
the
generation
of
vipers
.
Vse
II.
It
should
make
us
tremble
to
think
that
wee
have
put
into
them
a
leaven
,
which
Grace
it
it self
will
never
thorowly
purge
them
of
in
this
world
.
Vse
III.
It
sharply
reprov's
such
as
soder
up
this
fearfull
ruine
by
any
outward
accomplishment
,
which
make's
them
glorious
in
the
eie
of
man
,
and
so
blinde
themselvs
willingly
from
seeing
their
abomination
before
God
.
Vse
IV.
It
teache's
,
that
if
God
exempt
any
from
this
leaven
and
infection
,
they
must
count
it
a
peculiar
grace
:
for
hee
is
tied
to
none
.
Vse
V.
Let
all
Pharisees
learn
to
take
this
razor
and
cut
the
comb
of
their
own
conceitedness
,
when
one
and
the
same
miserie
shall
bee
laid
upon
the
proudest
hypocrite
,
and
the
prophanest
Publican
,
when
one
hell
and
judgment
belong's
to
both
.
Oh
what
ground
of
self-denial
and
humiliation
ought
this
to
bee
?
ARTIC.
V.
There
is
no
possibilitie
for
man
of
himself
to
escape
this
miserie
.
HEe
is
uncapable
of
any
way
offered
him
,
therefore
much
less
able
to
embrace
it
.
Nothing
in
nature
,
art
,
education
,
nothing
of
worth
or
congruitie
,
nothing
from
self
or
other
men
,
or
Angels
to
help
out
of
this
desperate
ruine
.
Vse
I.
This
should
quite
sink
the
heart
of
a
proud
Sinner
.
Hopeless
miserie
should
make
an
helpless
Soul
,
lying
panting
at
the
mercie
of
a
Savior
,
and
gasping
for
breath
,
that
if
there
bee
no
more
for
her
out
of
herself
then
within
her
,
shee
may
give
over
all
.
:
And
while
shee
see
's
no
hope
in
herself
,
shee
may
despair
in
herself
,
Those
that
com
to
Christ
must
bee
wholly
beaten
out
of
all
holds
,
and
those
strong
holds
of
self-hopes
and
self-loves
either
of
meer
nature
,
or
mix't
with
som
help
supernatural
.
Give
now
up
all
weapons
,
and
say
,
If
it
bee
thus
Lord
,
thou
hast
overcom
,
I
am
bereft
of
all
,
and
I
must
stand
to
the
mercie
of
a
Conpueror
:
I
have
nothing
to
merit
or
help
mee
:
it
remaine's
now
that
utter
miserie
provoke
mercie
at
the
hands
of
a
merciful
GOD
,
with
whom
the
fatherless
shall
finde
it
.
Vse
II.
It
quasheth
all
Popish
pride
and
arrogancie
,
all
Pelagian
conceit
of
the
remnant
of
Free-Will
in
us
towards
our
own
Recoverie
.
Man
is
as
truly
blinde
as
in
a
dungeon
of
darkness
.
Though
light
bee
offred
,
hee
is
as
impotent
to
see
it
,
as
unable
to
procure
it
in
the
want
of
it
.
Vse
III.
It
teacheth
what
a
mysterie
Grace
is
.
When
grace
finde's
a
man
,
it
doth
prevent
him
,
even
as
the
light
com's
upon
the
Drunkard
in
the
depth
of
his
snorting
and
Surfet
.
Oh
the
sweet
peace
the
Sinner
finde's
in
his
miserie
!
As
Israel
made
their
bondage
ease
,
so
wee
hell
it self
our
heaven
by
custom
.
Wee
add
delusions
to
our
blindeness
and
senslesness
by
fals
errors
of
our
own
and
others
.
Nothing
can
work
the
Soul
to
humiliation
save
wofull
experience
,
when
all
is
too
late
.
ARTIC.
VI.
The
convincing
Ministerie
of
the
Moral
Law
reveale's
our
miserie
.
THe
Apostle
1
Tim.
1.
5.
divide's
the
work
of
the
Law
into
two
sorts
:
1.
One
upon
the
righteous
as
an
eternal
pattern
and
direction
of
righteousness
.
2.
As
it
is
a
meanes
to
convince
the
ungodly
,
and
to
reveal
to
them
their
sinfull
and
cursed
condition
.
The
Law
work
's
two
things
in
particular
:
1.
Know
.
ledg
.
2
,
Conviction
.
The
Law
first
searche's
the
Soul
,
it
's
the
Candle
of
the
LORD
,
and
pierce's
the
bowels
of
the
Spirit
,
those
secret
windeings
and
corners
,
shifts
and
evasions
of
it
,
bee
they
never
so
colorable
and
subtil
.
The
Lord
hath
given
it
authoritie
over
the
Conscience
as
his
own
Bailief
,
to
hunt
out
and
discern
sin
in
the
colors
,
in
the
kindes
of
it
,
open
,
secret
,
thoughts
,
affections
,
yea
concupiscence
:
not
the
bare
letter
of
the
Law
but
the
Spirit
.
And
the
conscience
of
the
unregenerate
being
once
thus
stirred
,
is
as
the
light
of
the
Law
to
bring
God
into
each
privie
part
.
That
most
holie
and
wise
God
who
first
contrived
the
Law
,
put
the
light
of
his
own
pure
majestie
into
it
,
and
enabled
it
to
discover
sin
to
the
Soul
,
not
as
other
lawes
to
speak
to
the
ear
,
but
the
conscience
.
And
as
light
,
so
conviction
also
,
both
are
put
into
the
law
by
the
same
God
,
whose
fingers
wrote
it
.
The
Law
discover's
not
the
unbelief
of
the
Gospel
:
for
it
is
a
model
of
the
righteousness
of
creätion
,
in
which
there
is
no
need
of
faith
:
therefore
it
onely
reveale's
those
sins
which
make
us
guiltie
without
a
remedie
,
thatt
might
drive
us
to
seek
a
remedie
.
The
Law
discover's
all
sort
of
sin
,
Actual
and
Original
,
and
the
curs
that
lie's
upon
us
:
And
this
it
doth
1.
by
dispersing
those
mists
of
ignorance
,
that
suffer
not
the
light
to
enter
.
2.
By
removing
the
bars
against
it
:
which
are
chiefly
these
:
1.
Prejudice
against
the
light
,
the
meanes
of
light
and
instruments
of
light
,
which
hinder's
them
from
Knowledg
.
2.
Custom
in
darkness
:
they
have
lived
as
their
fore-fathers
,
and
don
well
enough
.
3.
Hardness
of
heart
and
purpose
to
to
live
in
their
lusts
still
.
4.
Woful
bluntness
of
edg
and
bluntness
of
Spirit
,
by
which
they
make
themselvs
uncapable
of
Knowledg
.
5.
Generalness
or
slightness
by
which
they
pleas
themselves
,
to
know
the
meer
common
sins
,
which
everie
one
may
read
in
great
letters
running
;
and
through
eas
seek
no
further
:
becaus
indeed
knowledg
in
not
their
aim
,
but
their
policie
to
avoid
the
shame
of
gross
ignorance
.
6.
Self-love
,
by
which
hee
is
loath
to
bee
informed
in
truths
:
his
partialitie
and
subtiltie
,
which
suffer's
him
not
to
bear
such
truths
,
as
are
like
to
oppose
his
personal
,
pretious
and
beloved
evils
,
whereby
hee
is
loath
to
hear
of
any
sins
,
save
other
mens
,
not
his
own
.
7.
Errors
of
our
own
conceit
of
sound
righteousness
,
to
wit
,
that
wee
have
served
God
well
,
both
in
shunning
of
sin
,
or
doing
dutie
,
when
wee
have
been
drawn
to
it
onely
by
forrein
compulsion
,
or
outward
occasions
.
The
Law
enlighten's
us
in
the
discerning
actual
sins
both
in
themselvs
,
and
in
their
Penalties
.
1.
In
themselvs
,
sundry
waies
.
1.
By
her
authoritie
in
commanding
,
setting
up
herself
in
the
conscience
the
most
privie
chamber
of
the
Soul
:
this
no
law
of
man
can
do
.
2.
By
her
harmonie
,
consent
and
coherence
:
this
no
man
can
see
except
enlightned
.
Jam.
2.
10.
bee
that
break
's
one
,
is
culpable
of
all
.
As
hee
that
break
's
one
Link
of
a
golden
chain
,
breake
's
the
coherence
.
As
hee
that
break
's
his
neighbors
fence
trespasse's
him
as
well
as
if
hee
ranged
over
all
his
ground
,
because
the
bond
is
broken
.
3.
By
her
royaltie
:
That
as
a
King
is
not
prescribed
against
by
the
qualitie
of
any
Subject
offending
,
why
hee
may
not
hold
him
guiltie
:
So
in
this
no
person
is
accepted
of
God
in
this
kinde
.
This
royal
law
is
impartial
,
it
will
shew
a
Queen
her
sports
as
well
as
a
poor
woman
.
4.
By
her
integritie
and
soundness
:
that
is
,
it
open's
sin
to
the
soul
in
one
kinde
as
well
as
the
other
.
Such
is
the
corruption
of
Adam
that
it
will
suffer
much
of
the
bodie
of
sin
to
vanish
in
the
survey
.
But
where
God
enlighten's
hee
discover's
sin
in
all
her
sexes
,
male
and
female
,
strong
and
weak
,
remembred
and
forgotten
,
ignorance
and
knowledg
,
in
a
word
,
one
and
other
:
for
want
of
which
many
a
Soul
never
com's
to
the
bar
of
God's
conviction
.
This
rule
shew's
the
difference
of
these
:
First
,
sins
of
Omission
are
passings
by
,
and
balking
of
som
dutie
behooving
to
bee
don
whether
against
,
or
without
knowledg
.
Secondly
,
sins
of
Commission
are
actual
doings
of
som
evill
(
in
thought
,
word
and
deed
)
against
the
revealed
will
of
God
,
whether
wee
bee
convinced
or
not
convinced
convinced
thereof
,
to
bee
sin
:
as
to
work
upon
the
Sabbath
,
to
speak
vainly
,
to
nourish
base
thoughes
.
Thirdly
,
sins
of
Knowledg
are
transgressions
of
the
Law
of
God
against
a
mans
conscience
,
and
the
check
of
it
,
whether
greater
or
smaller
:
as
when
Shimei
paised
Jordan
against
his
own
covenant
,
or
,
when
a
man
goeth
against
his
own
light
.
Sins
of
Ignorance
are
,
when
a
man
transgresseth
,
but
yet
not
knowing
his
sin
to
bee
sin
,
as
Abimelech
coveting
of
Sarah
,
Paul's
persecuteing
the
Church
.
4.
Sins
of
weakness
or
Presumption
differ
onely
from
sins
of
knowledg
in
the
intention
of
him
that
sinneth
:
Not
each
sin
of
knowledg
amounteth
to
a
sin
of
presumption
,
though
all
presumption
must
need
's
bee
a
sin
against
knowledg
.
Sin
of
presumption
then
is
a
sin
of
knowledg
committed
with
an
high
hand
.
Sin
of
weakness
is
a
sinning
against
such
knowledg
as
yet
is
prevented
in
her
work
through
accident
:
as
either
inabilitie
of
grace
to
stick
to
knowledg
,
or
,
through
timerousness
and
fear
,
although
dalliance
and
wantonness
bee
absent
,
and
though
conscience
bee
present
to
accuse
.
5ly
.
Sins
of
presumption
it self
are
not
all
one
:
for
som
are
onely
presumptuous
in
act
,
as
David's
adulterie
and
murther
:
others
are
total
,
when
a
man
is
totally
and
finally
carried
in
a
presumptuous
stream
of
habited
sinning
.
This
trencheth
most
horribly
against
the
patience
and
long-suffering
of
Grace
it self
:
and
commonly
drawe's
impenitencie
of
spirit
upon
it self
,
which
cannot
repent
when
it
would
.
6ly
.
A
just
fruit
of
this
dalliance
with
grace
habitually
,
is
that
total
and
final
Desertion
of
God's
spirit
,
giveing
over
the
presumptuous
heart
to
such
a
sinning
against
grace
,
as
at
last
despiteth
that
grace
,
which
it
hath
so
long
slighted
;
as
the
Gnat
which
burneth
it self
in
the
candle
:
and
this
is
called
sinning
against
the
holy
Ghost
differing
from
habited
Presumption
in
this
,
That
in
that
a
man
sinneth
against
the
grace
of
the
Spirit
:
but
in
this
,
a
man
despiteth
the
Spirit
of
Grace
it self
.
5.
By
her
extent
:
it
is
a
great
piece
of
the
light
of
the
law
to
extend
it self
in
the
soul
to
all
parts
and
degrees
of
sin
:
1.
in
her
Spiritualness
,
teaching
us
not
to
rest
onely
in
open
,
gross
,
moral
offences
,
but
to
go
to
spiritual
wickedness
.
2.
In
her
inquisition
and
search
:
it
dare
and
can
go
to
any
part
of
the
whole
man
,
and
fetch
out
any
poyson
out
of
any
corner
.
3.
in
her
aggravateing
power
:
whereby
shee
inlarge's
sin
by
her
circumstances
,
causing
it
thereby
to
seem
the
more
odious
,
and
setting
the
wors
colors
upon
it
;
as
becaus
such
a
person
committed
it
,
a
publick
man
,
against
such
light
,
when
hee
needed
not
,
from
meer
malignitie
of
Spirit
,
in
the
mid'st
of
blessings
,
against
mercie
,
gospel
,
vowes
,
covenant
,
&c.
4
,
in
her
puritie
:
the
law
doth
not
go
tell
the
Soul
of
each
sin
;
but
set's
the
mirror
of
God's
pureness
before
her
,
that
shee
may
according
thereto
discern
and
judg
of
sin
;
good
and
bad
,
true
and
evil
.
These
are
helps
to
serv
the
work
of
the
law
in
convinceing
,
not
to
forestall
the
work
of
the
Spirit
.
she
more
sound
light
the
soul
hath
,
the
better
:
Howbeit
,
God
is
free
to
work
in
what
way
and
measure
h●e
pleas
.
II.
The
law
discover's
sin
by
the
Penalties
.
The
Lord
take's
away
all
distinction
of
venial
and
mortal
sin
from
a
man
:
present's
himself
to
him
in
his
full
justice
of
revenging
all
sin
without
exception
:
tell
's
the
Soul
,
deferring
of
punishment
is
no
remoovall
of
it
,
that
all
sins
deserv
all
punishments
;
that
the
least
cost
the
Lord
Jesus
his
blood
,
and
hee
that
beleev's
it
not
,
shall
pay
for
it
in
hell
:
there
is
no
lying
hid
from
God's
eye
;
no
shift
,
or
evasion
besides
faith
and
repentance
.
The
Lord
discover's
Original
sin
to
the
soul
many
waies
:
1.
By
the
special
terms
of
his
Word
:
the
Lord
is
in
no
one
thing
so
emphatical
,
as
in
the
names
hee
give
's
to
this
poyson
.
Hee
call's
it
the
old
man
,
the
flesh
,
lust
,
concupiscence
,
the
law
of
the
members
,
the
law
of
sin
reigning
in
the
members
,
the
bodie
of
death
and
the
like
.
2.
By
comparison
.
For
when
the
Soul
hath
had
the
view
of
actual
sins
before
,
as
most
irksom
,
and
now
com's
to
see
greater
abominations
then
these
,
as
the
Lord
tell
's
Ezek.
Chap.
8.
15.
Oh!
how
out
of
meature
sinful
seem's
it
to
the
soul
?
how
doth
shee
crie
out
,
miserable
man
!
for
mark
,
thus
shee
speak's
,
although
actual
sins
were
enough
to
sink
mee
into
miserie
,
yet
I
see
they
were
but
evil
in
respect
of
their
part
:
but
now
I
see
a
bodie
of
all
parts
and
members
,
a
King
in
his
throne
.
I
see
now
my self
cursed
double
and
trebble
.
3.
By
the
properties
of
Original
sin
.
as
,
1.
It
is
eminently
sinfull
:
it
's
more
sin
then
other
sins
:
Whatsoever
is
in
any
of
them
,
is
here
more
notoriously
:
whatsover
filth
and
base
qualitie
may
bee
spied
in
all
,
or
any
sin
,
is
here
more
singularly
:
as
light
and
heat
is
in
our
fire
,
or
the
air
,
or
the
Moon
,
but
eminently
in
the
Sun
,
the
first
subject
and
seat
of
it
.
All
the
poyson
of
actual
evils
is
seated
in
the
Original
,
after
whose
copie
they
write
:
and
therefore
Original
is
greatest
,
as
the
seed
,
which
in
her
power
contain's
thirtie-sold
.
2.
Predominantly
,
both
in
respect
of
fulness
and
force
.
For
fulness
,
it
hath
all
sin
under
it
,
and
in
it
,
as
the
perfect
bodie
hath
all
the
members
:
't
is
the
fewell
of
the
fire
of
sinful
acts
.
For
force
,
Paul
call's
a
Law
.
Princes
rule
strongly
by
their
lawes
,
they
are
as
a
soul
wholly
and
en
each
part
:
nothing
so
forcible
,
there
is
a
necessitie
in
a
law
:
it
break
's
down
and
carrie's
all
before
it
.
3.
Perpetually
.
Wee
say
the
King
hath
a
perpetual
patrimonie
that
is
not
alienable
:
so
hath
a
Sinner
by
his
original
sin
:
Hee
may
fail
in
his
spending-money
,
as
in
his
policie
and
strength
,
and
industrie
to
oppress
,
to
defile
his
bodie
:
but
his
stock
and
patrimonie
never
fail's
.
If
it
bee
so
in
the
best
of
God's
servants
(
Luther
himself
little
molested
with
covetousness
,
yet
hee
had
this
Stock
still
within
)
how
much
more
is
it
true
of
each
sinner
.
4.
It
is
an
Over-flowing
sin
and
natural
.
Fire
and
water
are
ill
masters
,
but
they
burn
and
over-flow
naturally
.
It
please's
us
becaus
it
is
natural
,
and
hath
a
self-perswasion
which
carrie's
it
smoothly
,
unsuspiciously
,
and
by
priveledg
.
It
is
my
nature
to
smite
when
I
am
angry
:
it
's
my
nature
to
bee
soon
hot
:
it
's
therefore
the
more
dangerous
and
cursed
.
5.
The
bondage
of
it
.
It
binde's
up
the
Soul
in
death
,
hardness
,
insensibleness
,
incapableness
of
any
good
,
aversness
to
all
meanes
of
grace
.
6.
The
unlimitedness
of
it
:
Not
onely
an
utter
impotencie
to
any
present
obedience
urged
by
the
Law
:
but
so
rooted
a
languor
,
as
reject's
whatsoever
God
might
impose
.
Vse
I.
Touching
the
sin
of
ignorance
,
bless
God
,
that
hath
freed
us
from
the
darkness
and
corruption
of
Poperie
,
whose
principles
do
for
ever
keep
Souls
far
from
the
possibilitie
of
sound
knowledg
of
their
natural
estate
,
eitther
by
actual
or
original
sin
.
Beware
likewise
of
nuzzeling
thy self
in
places
under
ignorance
,
or
to
abide
ignorant
under
the
use
of
meanes
:
bring
not
God
a
sacrifice
which
want's
this
eie
of
knowledg
of
thy
sin
.
Vse
II.
Admonition
to
all
sinners
,
to
go
to
work
aright
,
to
get
sound
knowledg
of
their
estate
.
Consult
not
with
dead
teachers
,
go
not
to
blinde
guides
,
to
such
as
thy self
,
to
deceivers
.
Consult
not
with
thy
wits
and
carnal
wisdom
,
thy
corrupt
hopes
,
blinde
devotions
.
Refuse
no
informations
for
fear
of
losing
thy
libertie
in
sin
.
Vse
III.
Exhortation
to
all
that
would
bee
kindely
convicted
to
com
to
the
light
for
sound
information
of
sin
.
The
want
of
this
will
bee
a
flaw
for
ever
in
thy
Religion
.
They
who
never
knew
themselvs
,
never
were
humbled
ones
,
nor
beleevers
.
Discourage
none
for
measure
.
That
light
which
make's
all
manifest
,
is
enough
,
bee
it
never
so
little
,
if
sound
.
Vse
IV.
Every
one
ought
willingly
to
open
himself
and
the
door
of
his
conscience
and
the
light
of
this
law
,
coming
into
it
.
Although
the
law
hath
no
Christ
in
it
,
yet
the
maker
of
it
useth
it
as
a
School-master
to
him
.
Grace
begin's
at
the
root
of
enlightning
:
examine
thy self
in
thy
uprightness
therein
.
Vse
V.
This
layeth
open
the
unspeakable
justice
of
God
in
suffring
such
darkness
to
spead
over
the
world
for
so
many
ages
,
and
still
in
many
nations
who
sit
in
the
Valley
of
death
.
Vse
VI.
This
may
teach
us
how
deep
a
blindeness
is
cast
upon
the
Soul
in
point
of
discerning
her
own
sin
and
danger
.
Nothing
is
further
off
then
the
reflex
of
her
own
corruption
upon
conscience
:
nothing
more
tedious
then
to
bee
informed
of
sin
in
the
kinde
:
Hee
that
com's
to
tell
us
what
wee
are
,
is
our
deadly
enemie
.
Vse
VII
.
This
should
teach
both
Ministers
and
people
to
loath
all
Generalities
,
and
to
learn
the
Law
in
the
true
sens
and
the
thorough
enlightning
of
it
.
Thus
much
of
the
first
work
of
the
law
,
i
e.
knowledg
of
sin
as
sin
.
II.
The
second
work
of
the
Law
is
Conviction
;
and
this
is
twofold
:
I.
Simple
conviction
,
viz.
of
the
judgment
.
2.
Conviction
with
terror
,
viz.
of
the
whole
Soul
,
or
whole
man
.
When
once
the
soul
is
thorowly
enlightned
,
if
the
law
proceed
in
her
work
,
shee
com's
to
apply
her
light
to
this
convincing
of
the
soul
:
and
first
by
causing
the
conscience
to
join
against
itself
,
and
to
say
,
thou
art
the
man
.
Again
,
by
a
due
yeelding
of
the
soul
to
lie
under
the
bondage
and
fear
of
punishment
belonging
to
such
a
sinners
wofull
estate
.
1.
This
work
of
the
Law
,
viz.
Conviction
of
the
judgment
,
is
the
second
work
of
the
Ministerie
of
the
Law
,
by
the
efficacie
whereof
,
the
soul
beleev's
herself
to
bee
that
which
shee
knowe's
,
to
wit
,
this
sinful
and
cursed
one
.
A
most
powerful
work
:
yet
no
other
then
the
poor
Minister
of
God
enabled
by
the
authoritie
of
the
Law
,
may
and
doth
perform
.
The
Law
effect's
this
conviction
by
removeing
three
letts
:
1.
Deadness
of
spirit
.
2.
Sloth
and
eas
.
3.
Subtiltie
and
hollowness
.
And
contrarily
put
's
a
quickuing
,
and
a
diligent
and
plain
consent
to
the
light
,
into
the
soul
.
1.
Deadness
of
Spirit
.
Love
of
lusts
and
custom
therein
with
delight
,
doth
defile
and
besot
the
powers
of
the
minde
,
that
as
one
busie
in
his
game
doth
not
listen
to
a
sad
tale
:
so
neither
doth
this
minde
to
the
end
of
the
law
in
enlightning
.
2.
Loos
incogitancie
and
carelesness
,
by
which
men
run
up
and
down
with
light
,
as
the
dog
with
his
chain
broken
loos
.
So
doth
a
sloathful
heart
,
even
cut
's
its
own
throat
.
3.
The
worst
of
the
three
,
Subtiltie
and
slyness
,
when
men
pretend
they
have
received
the
light
to
believ
it
:
but
they
lie
,
and
their
fals
hearts
are
defiled
with
som
secret
root
of
bitterness
,
which
will
not
suffer
them
to
bee
plain
.
Now
the
Mnisterie
of
the
Law
grapple's
with
these
,
by
jogging
the
soul
,
and
not
suffring
her
to
bee
any
of
these
,
but
beeing
more
forcible
in
setting
the
Word
home
to
the
soul
,
and
breaking
open
that
lock
which
will
not
shoot
of
it self
.
And
this
it
doth
many
waies
:
1.
By
entring
into
a
solemn
judicious
cours
with
the
soul
,
and
by
applying
the
light
to
her
by
particular
evidence-giveing
in
against
her
,
that
shee
is
this
childe
of
death
.
When
the
Lord
meane's
to
go
thorowly
to
work
,
hee
will
suffer
no
lust
,
no
sloth
nor
falshood
to
keep
off
the
soul
from
her
light
,
but
(
will
shee
,
nill
shee
)
shee
shall
not
onely
almost
,
but
altogether
bee
convinced
.
Now
to
bring
the
light
and
the
soul
close
together
is
the
great
wisdom
of
the
Spirit
in
the
Ministerie
of
the
Law
.
Somtimes
hee
first
insinuate's
into
the
heart
by
slight
or
cunning
,
and
trap's
the
soul
ere
it
bee
aware
in
his
net
.
Thus
Nathan
came
upon
David
.
Somtimes
hee
take's
the
soul
napping
in
the
mid'st
and
her
sin
,
while
the
sent
is
fresh
:
thus
hee
deal't
with
Saul
.
Somtimes
,
by
contesting
with
conscience
,
and
urging
her
to
speak
truth
upon
experience
.
2.
By
violence
and
necessitie
,
when
no
other
cours
will
serv.
This
the
Lord
doth
by
threats
apart
,
and
somtimes
by
the
addition
of
som
works
convince
.
Thus
God
deal't
with
Saul
,
and
with
Achan
.
Somtimes
the
Lord
is
fain
to
circumvent
a
Sinner
in
his
own
cours
,
and
to
bring
forth
the
long-concealed
marks
of
his
sin
to
his
face
,
bidding
him
denie
it
if
hee
dare
.
Thus
Tamar
deal't
with
Juda.
Somtimes
by
crosses
,
so
was
Manasses
taken
in
the
bushes
.
So
the
Prodigal
.
Somtimes
by
patience
and
long-suffering
,
and
thus
Saul
(
in
a
pang
)
was
convinced
of
David's
innocencie
.
Vse
I.
Of
sad
mourning
for
the
daies
wee
are
in
,
in
which
this
spirit
of
the
Law
seem's
to
bee
lost
:
even
as
the
Ark
and
Ephod
were
in
the
daies
of
the
second
Temple
.
Oh!
it
is
heavie
to
ponder
,
how
few
consciences
are
rouzed
up
and
gastred
from
their
dregs
under
Ministeries
of
7
,
10
,
20
yeers
continuance
!
but
still
the
same
men
and
change
no
color
.
Vse
II.
Of
Admonition
both
to
Ministers
and
people
.
First
to
Ministers
,
that
they
pray
and
strive
for
the
Spirit
of
conviction
,
It
's
God's
gift
:
and
one
chief
part
is
to
bee
Ministers
of
the
Spirit
,
not
of
the
Letter
.
The
manner
of
of
our
dispensation
is
more
then
our
voice
,
and
as
much
as
our
matter
.
Secondly
,
to
people
:
They
must
bee
warned
to
shake
off
their
lets
of
conviction
:
Let
the
righteouus
smite
you
,
it
shall
bee
as
a
balm
.
Thus
Abigail
was
welcom
to
David
.
Self-love
is
an
Adder
,
which
will
not
hear
the
voice
of
the
Charmer
.
The
sweetness
of
usurie
,
pleasure
,
lawful
libertie
,
,
eas
will
bee
as
a
Delilah
to
keep
off
the
least
conviction
of
the
law
.
Vse
III.
Examin
thy self
about
this
weightie
work
of
the
law
,
that
thou
maiest
hope
to
go
on
more
safely
.
Try
it
by
these
markes
:
1.
By
the
love
of
a
convinceing
Ministerie
,
and
loathing
of
the
contrarie
.
2.
A
cleering
of
God
,
and
the
righteousness
of
his
law
:
call
thy self
the
Slave
sold
under
sin
.
As
hee
to
Achan
,
give
glorie
to
God
.
Hugg
the
Chirurgeon
that
lanceth
thee
.
3.
Shame
and
confusion
for
sin
.
The
Publican
durst
not
look
up
.
4.
By
thy
thanks
to
God
for
this
merciful
work
.
5.
Bee
thou
under
this
confusion
till
God
rais
thee
up
.
Let
rottenness
enter
into
thy
bones
,
that
peace
may
bee
in
the
day
of
trouble
.
Crust
not
over
thy
sore
.
Wax
not
wearie
of
this
work
of
God
,
as
most
do
.
6.
Let
it
end
in
the
true
consternation
of
Soul
and
terror
for
thy
sin
.
Thus
far
of
conviction
of
judgment
.
II.
The
second
work
of
conviction
,
is
of
the
whole
Soul
,
called
Terror
and
Bondage
.
For
when
the
former
work
of
conviction
hath
prevailed
,
it
work
's
thus
,
that
such
a
Soul
is
under
an
arrest
,
and
seeing
it self
this
sinner
,
this
cursed
one
:
hee
is
thereby
killed
:
and
the
Spirit
brought
into
terror
and
bondage
.
Rom.
7.
Paul
saith
,
When
the
Law
came
I
died
.
Meaning
in
spirit
and
in
conscience
.
That
self
of
jollitie
,
eas
and
securitie
which
sin
affoarded
was
nip't
and
quash't
:
and
in
stead
of
it
a
sad
item
given
to
the
soul
,
takeing
away
the
taste
of
her
morsels
,
mixing
the
gall
of
Asps
with
her
drink
,
and
stinging
her
as
an
Adder
,
and
stabbing
her
to
the
heart
as
a
sword
for
her
convinced
villanies
:
Yea
and
none
more
then
this
bodie
of
death
,
which
still
dogg's
her
,
and
wound
's
her
as
fast
as
shee
lick's
herself
whole
with
all
duties
or
abstinences
,
and
works
and
shifts
,
prooving
her
a
slave
sold
under
miserie
,
and
shewing
her
by
nature
a
world
of
sin
and
wo
to
bear
down
all
her
moralitie
&
hypocrisie
.
And
yet
this
terror
is
not
grace
,
but
in
the
Elect
a
seed
of
it
:
This
work
in
Scripture
is
called
the
Spirit
of
fear
,
or
bondage
:
not
bondage
to
sin
,
but
by
it
:
whereby
,
as
they
who
are
prisoners
under
chaines
do
lie
in
sorrow
and
horror
without
escape
and
hope
,
so
do
these
.
Their
spirit
is
enslaved
to
fear
,
their
conscience
to
guilt
,
accusation
,
to
the
whip
of
wrath
and
justice
,
yea
crush't
down
to
hell
by
the
torment
of
such
a
spirit
as
cannot
sustain
it self
for
the
restless
anguish
thereof
,
but
abide's
and
hang
's
between
earth
and
hell
.
This
Legal
terror
is
explained
by
the
consideration
of
three
things
especially
.
-
1.
The
difference
.
-
2.
The
nature
,
effects
and
end
of
it
.
-
3.
The
extremities
or
abuse
of
it
.
I.
By
differencing
of
it
from
the
former
conviction
.
The
work
of
enlightning
cast's
out
ignorance
:
the
work
of
convincing
resist's
deadness
and
insensibleness
.
But
this
third
of
consternation
and
terror
resist's
that
pride
and
jollitie
of
a
sinner
,
over-bearing
himself
and
lifting
up
himself
in
his
sin
without
check
or
remors
.
And
this
later
is
of
all
other
,
the
most
proper
work
of
the
last
,
to
tame
and
beat
down
the
loftie
heart
of
man
,
setting
up
a
law
to
it self
to
walk
as
it
listeth
without
law
or
fear
.
It
is
as
Leviathan
pulling
down
all
children
of
pride
.
II.
By
the
nature
,
effects
and
end
of
it
.
Touching
the
nature
of
it
,
It
is
a
presenting
(
more
or
less
)
of
the
wrath
and
penalties
due
to
sin
,
unto
the
whole
man
,
by
the
conscience
,
for
the
casting
of
it
down
at
the
feet
of
God
.
First
,
it
's
a
presenting
:
for
the
dead
bare
letter
of
the
ten
Commandements
cannot
do
this
by
any
magical
power
:
no
,
it
's
the
powerful
ministerie
of
the
Law
which
can
do
it
.
Although
in
appearance
it
bee
weak
,
yet
God
setting
it
on
work
with
the
authoritie
of
his
spirit
,
with
power
to
carrie
his
errand
into
the
soul
,
it
shal
bee
able
without
fear
or
flatterie
to
do
it
,
and
to
do
that
which
no
law
of
Princes
can
effect
,
even
to
flait
and
gaster
the
Conscience
Secondly
,
it
doth
present
the
wrath
and
penalties
of
sin
especially
.
Till
these
com
,
sin
is
at
peace
.
This
wrath
,
I
say
,
in
the
peanalties
of
it
,
temporal
,
spiritual
,
and
eternal
,
the
law
present's
to
a
sinful
soul
.
Thirdly
,
unto
the
whole
man
,
by
the
conscience
:
for
as
the
law
is
the
worker
,
so
the
conscience
is
the
immediate
object
of
this
wrath
.
God
hath
made
it
the
lawes
object
:
created
it
with
a
merveilous
power
of
sensibleness
(
above
all
parts
)
to
record
and
to
apprehend
all
sin
and
wrath
for
it
.
It
exceed's
the
apprehension
of
any
the
tendrest
part
,
when
it
is
stung
with
an
Adder
,
scalded
with
water
or
oyl
,
burnt
with
fire
,
cut
with
a
sword
:
The
sens
of
conscience
seazed
with
this
wrath
of
God
is
unspeakable
and
cannot
bee
uttered
by
man
.
In
this
it
is
differenced
,
first
from
the
ignorant
,
erroneous
,
and
superstitious
conscience
not
fearing
at
all
,
or
fearing
amiss
.
Secondly
,
defiled
conscience
,
dallying
with
God
,
half
convinced
,
and
half
whole
.
Thirdly
,
seared
and
hardned
conscience
,
which
by
long
rebellion
and
resistance
of
the
law
hath
got
the
masterie
of
the
law
,
and
is
waxen
sensless
and
useless
,
forgetting
her
offices
.
Fourthly
,
The
act
of
the
law
in
all
this
,
is
,
to
cast
down
the
soul
at
the
feet
of
God
.
For
there
is
in
nature
an
intolerable
bearing
up
a
mans
self
in
his
estate
,
a
prideing
of
himself
,
boldness
,
boasting
of
sin
.
Hee
is
so
far
from
beeing
ashamed
,
that
,
till
the
law
com
home
to
him
thus
,
bee
is
alive
,
Rom.
7.
9.
that
is
,
jollie
,
jocand
,
merrie
,
as
the
fool
that
cast's
arrowes
,
darts
,
and
saith
,
Am
I
not
in
sport
?
A
Sinner's
crown
is
not
his
bare
sin
in
corners
and
by
stealth
:
that
is
his
wo
,
his
law
:
but
his
crown
is
his
libertie
of
spirit
in
it
,
to
do
what
hee
list
,
to
run
,
ride
,
talk
,
practice
,
to
drink
,
swear
,
lie
,
and
couzen
,
and
no
man
controll
him
.
Now
this
jollitie
and
boldness
and
pride
in
sin
,
the
Lord
in
his
ministerie
of
the
law
resist's
;
and
that
hee
doth
when
hee
pull's
the
sinner
upon
his
knees
,
cast's
his
crown
in
the
dirt
,
dismount's
him
as
hee
did
Saul
from
his
Palfrey
,
Acts
9.
and
the
desperate
Jaylor
in
his
profaneness
and
crueltie
,
Acts
16.
27.
And
those
killers
of
Christ
Act.
2.
saying
,
Lord
,
what
wilt
thou
have
mee
to
do
?
Oh
,
then
hath
wrath
seazed
upon
the
soul
,
when
it
hath
killed
this
jollitie
,
and
let
out
this
pleurisie
out
of
it
!
And
hence
it
is
called
,
the
Sacrificeing-knife
,
sharper
then
any
two-edged
sword
,
the
killing
letter
,
that
which
slew
Paul
,
not
by
mortification
,
but
by
shedding
the
blood
and
bowels
of
sins
jollitie
to
the
ground
.
The
effects
of
this
terror
are
usually
three
:
1.
Stoopping
in
a
cours
of
evill
.
This
differ's
from
the
effect
of
providence
,
whereby
the
Lord
doth
limit
the
number
and
measure
of
sin
in
the
wicked
for
the
preservation
of
peace
and
civil
societie
:
For
though
that
bee
a
divine
work
,
yet
it
is
not
the
immediate
work
of
the
law
:
but
either
a
Providence
without
a
word
,
or
els
by
the
general
power
of
the
word
restraiing
sin
:
but
this
is
a
special
kinde
of
restraint
,
issueing
from
the
work
of
the
law
,
for
the
good
of
the
soul
so
restrained
.
And
it
is
a
loathsomness
of
the
soul
,
findeing
no
joy
in
old
courses
,
beholding
them
with
repenting
and
irking
of
thoughts
,
wishing
them
undon
,
and
abhorring
to
return
to
them
,
through
the
terror
of
conscience
,
beeing
under
this
whip
of
the
law
.
2.
The
second
effect
is
,
shakeing
of
a
rotten
peace
:
scil.
fals
,
secure
peace
which
it
take's
to
herself
,
when
God
debar's
her
of
all
sound
peace
.
Esay
57.
ult
.
A
sinners
life
is
his
rotten
peace
,
both
without
a
law
,
and
with
,
or
under
a
law
by
sumdrie
practice
and
colors
;
viz.
1.
By
nuzling
himself
under
flattering
meanes
.
2.
Withdrawing
from
stirring
ones
.
3.
Holding
off
conviction
with
obstinate
error
or
faneness
,
and
coloring
with
half
yeelding
and
and
shew
of
consent
,
the
heart
being
rotten
.
3.
The
third
effect
of
the
law
is
the
spirit
of
bondage
.
The
Lord
aime's
by
this
to
hold
and
keep
the
soul
whom
hee
will
save
,
from
all
revolt
to
former
lusts
and
liberties
.
The
spirit
of
bondage
is
the
frame
of
a
fearful
heart
held
under
slaverie
and
chaines
of
the
law
from
all
escapeing
.
As
wee
say
,
such
a
man
hath
the
spirit
of
mirth
,
or
covetousness
in
which
hee
is
rooted
.
So
the
Woman
is
said
to
have
a
spit
of
infirmitie
,
when
her
diseas
had
so
prevailed
over
her
that
shee
was
crazed
by
ha
bit
.
So
the
Spirit
of
bondage
Gal.
4.
7.
is
to
bee
one
sold
to
it
that
cannot
get
out
.
Vse
I.
Of
Admonition
,
to
beware
wee
rest
not
in
this
servile
estate
.
For
it
differ's
from
true
fear
as
much
as
from
true
libertie
:
for
,
1.
True
filial
fear
is
a
load-stone
to
attract
the
soul
to
God
:
this
rather
of
it self
drive's
from
God
.
2.
This
fear
hath
a
respect
to
sin
as
the
occasion
onely
,
to
punishment
as
a
caus
:
as
the
slave
look's
not
at
sloth
,
but
at
the
whip
.
But
true
filial
fear
look's
at
sin
as
the
proper
caus
of
fear
,
but
at
punishment
as
the
occasion
.
3.
True
fear
soften's
:
this
rather
harden's
and
imbitter's
the
heart
.
Examples
in
Josiah
and
Ahab
.
4.
It
hath
excess
in
it
,
both
for
the
constant
assault
of
it
without
all
intermission
in
all
places
,
duties
and
occasions
;
and
also
for
the
dangerous
inconveniences
it
bring
's
after
it
oftentimes
:
hinder's
all
fitness
of
spirit
both
to
dutie
and
in
dutie
,
and
defile's
all
.
5.
It
differ's
from
true
filial
fear
,
as
doth
the
fear
of
an
harlot
and
a
loyal
wife
:
the
one
fear's
danger
and
hurt
from
her
husband
:
the
other
reverence's
him
for
love
.
Vse
II.
Let
none
stumble
at
it
;
for
although
it
bee
no
better
in
it self
:
yet
the
Lord
can
moderate
,
correct
it
and
guide
it
so
,
that
it
shall
bee
a
special
medicine
to
prepare
the
heart
for
that
which
lightness
and
giddiness
would
disable
it
from
attaineing
.
God's
End
in
setting
thus
his
law
on
work
,
is
to
make
way
for
a
sinners
reconciliation
,
which
otherwise
were
not
possible
to
work
.
Assoon
catch
an
hare
with
a
taber
,
as
a
wilde
wilful
sinner
by
the
charm
of
the
Gospel
.
This
appeare's
sundrie
waies
:
1.
By
this
meanes
God
joine's
all
wholesom
doctrine
together
.
For
it
is
not
his
purpose
to
leave
the
soul
in
this
case
,
to
seek
out
of
herself
after
eas
,
seeing
it
's
not
in
her
power
.
But
hee
himself
will
have
his
Minister
to
join
all
doctrines
together
in
the
order
of
Catechism
both
of
remedie
and
miserie
,
in
their
due
order
.
2.
By
this
consternation
hee
doth
trie
and
wearie
the
spirits
as
in
a
Labyrinth
,
working
them
to
an
utter
hopelesness
in
themselvs
to
bee
better
:
that
in
such
a
case
the
least
inkling
of
mercie
might
bee
as
newes
out
of
a
far
country
.
3.
That
by
the
hear-say
of
it
,
their
hearts
might
bee
raised
up
to
make
serious
inquisition
after
it
,
and
not
to
perish
in
their
miserie
.
When
the
Prodigal
was
brought
to
husks
at
the
trough
,
then
,
and
never
till
then
,
the
notion
of
a
father
pierced
him
really
.
Vse
I
First
observ
how
God
prevent's
a
sinner
by
his
wisedom
.
For
what
is
all
the
complaint
of
a
poor
soul
,
when
the
promise
is
offred
?
Oh
it
's
true
,
if
I
were
loaden
,
I
doubt
not
of
eas
!
thou
liest
against
thy self
,
thou
doest
doubt
of
eas
by
the
promise
:
for
of
the
former
thou
canst
not
doubt
haveing
been
enlightned
,
cast
down
and
convinced
by
the
law
.
That
then
which
is
the
more
easie
to
grant
,
the
Lord
work
's
first
,
as
a
part
of
the
condition
of
Grace
,
that
is
to
bee
loden
:
that
,
when
the
harder
com's
to
bee
urged
,
that
is
,
Faith
,
then
the
condition
already
wrought
,
might
bee
readie
to
comfort
the
poor
soul
.
2ly
.
Wonder
thetefore
at
this
wisdom
,
which
most
fitly
to
the
soul's
condition
,
doth
even
work
by
contraries
,
life
out
of
death
,
and
order
out
of
confusion
,
and
descant
not
by
carnal
reason
against
it
.
3ly
.
In
all
the
ministerie
of
the
Word
,
let
the
Minister
and
people
of
God
,
still
fix
their
eie
upon
the
scope
of
God
,
moving
onwards
with
him
;
and
going
even
pace
with
his
ordinance
,
for
the
effecting
of
his
own
ends
,
and
the
glorie
of
his
grace
in
our
salvation
.
III.
The
extremities
and
abuses
of
this
legal
work
.
The
extremities
are
two
.
-
1.
Legal
presumption
.
-
2.
Final
despair
.
1.
Touching
the
first
,
it
is
called
Legal
,
becaus
there
is
another
and
a
more
dangerous
one
by
the
Gospel
.
This
presumption
is
twofold
:
One
this
,
when
the
sinner
waxe's
bold
and
venturous
,
to
shake
off
this
yoak
of
the
law
,
before
his
spirit
bee
convinced
and
cast
down
:
this
sin
made
Adam
,
and
all
us
cursed
,
even
presumption
against
threats
.
The
second
is
,
when
the
consternation
of
the
law
,
seazing
without
addition
of
the
Gospel
,
cause
's
the
soul
to
wax
confident
of
it's
own
welfare
,
becaus
it
hath
been
humbled
,
and
perhaps
hold's
som
impression
of
it
still
,
not
dareing
to
resist
her
light
.
But
this
is
rare
,
and
where
it
is
,
dangerous
.
:
for
it
's
a
sign
that
the
heart
is
secretly
fals
.
2.
The
second
extremitie
is
Despair
,
offending
as
much
on
the
left
hand
,
thorow
the
excess
of
terror
.
Thus
Saul
and
Judas
.
And
it
commonly
growe's
from
the
first
:
Satan
never
seeking
more
to
poison
with
presumption
and
dalliance
with
the
law
,
then
where
hee
meane's
to
snare
with
the
contrarie
of
Despair
.
Doubtless
it
is
the
sin
of
the
damned
to
live
in
the
perpetual
despair
of
releas
;
and
in
perswasion
that
Grace
is
unable
to
do
them
good
.
Vse
I.
Learn
wee
dailie
to
root
this
cursed
root
of
bitterness
out
of
us
,
by
two
things
ensuing
:
First
,
a
Spirit
of
Humilitie
and
Fear
to
keep
our
selvs
under
the
bondage
of
of
our
School-master
rather
then
to
affect
the
libertie
of
presumers
:
and
in
so
doing
to
beseech
the
Lord
to
proportion
out
our
stripes
according
to
our
strength
and
to
keep
our
despair
within
the
compass
of
our
selvs
,
and
any
thing
in
us
:
but
to
be
far
from
the
least
thought
of
enlargeing
our
baseness
above
the
infiniteness
of
mercie
.
Secondly
,
to
nourish
in
our
hearts
above
all
,
those
meditations
of
mercie
and
grace
in
Christ
,
which
may
set
us
upon
a
rock
above
our-selvs
,
and
all
fearful
distrust
,
and
carrie
us
in
the
stream
thereof
with
holy
irresistableness
.
Frequent
,
holy
,
and
loveing
thoughts
of
God
are
the
surest
remedies
against
this
hideous
monster
.
The
abuse
of
the
Law
is
double
:
First
,
on
the
right
hand
:
many
abuse
it
,
when
they
nourish
themselvs
in
a
needless
bondage
,
whereas
they
know
they
are
in
case
to
hearken
after
the
remedie
,
and
will
not
,
pretending
they
have
not
been
cast
down
or
troubled
enough
.
What
madness
is
this
to
nourish
a
diseas
against
Physick
?
or
to
think
that
our
trouble
pleaseth
God
?
or
to
think
that
to
bee
of
substance
of
Grace
,
which
onely
is
for
preparation
to
it
?
Secondly
,
on
the
left
hand
,
those
who
do
far
wors
abuse
this
doctrine
,
who
beeing
wearie
of
terror
and
bondage
,
assoon
as
they
fall
into
it
,
cast
with
themselvs
how
they
may
shake
it
off
,
pretending
that
this
is
no
estate
to
serv
God
in
:
and
so
they
return
,
som
to
their
sport
and
pastimes
,
som
to
their
pleasures
,
som
to
their
profits
,
som
to
their
old
companions
.
Let
these
know
,
that
the
cours
they
take
is
violent
,
and
much
like
to
them
,
who
to
stop
the
crie
of
their
infants
put
into
the
brazen
bellie
of
Moloch
,
did
oppress
their
own
ears
with
the
nois
of
pipes
and
tabret
.
Obj.
Paul
Rom.
7.
7.
saith
:
When
the
Law
came
,
sin
revived
:
how
then
is
terror
the
law's
work
?
Answ.
Both
may
stand
together
in
one
unregenerate
man
according
to
divers
parts
.
For
when
the
law
had
slain
conscience
,
then
concupiscence
revived
:
and
wee
must
distinguish
between
the
natural
work
of
the
law
and
the
accidental
.
Terror
is
the
proper
work
of
it
,
and
when
it
's
wrought
,
it
is
as
it
ought
to
bee
:
but
when
rebellion
ariseth
,
it
's
otherwise
then
ought
to
bee
.
When
the
Sun
ariseth
and
sweeten's
the
earth
,
it
work
's
properly
:
when
it
drawe's
up
the
noysom
stench
of
a
dunghill
to
poyson
the
air
,
it
's
accidental
,
coming
from
the
loathsomness
of
the
dunghill
.
So
when
sin
rebel's
,
shee
doth
her
kinde
:
yet
this
rebellion
shall
not
hinder
the
killing
power
of
it
.
It
shall
rather
encreas
it
:
for
when
the
soul
come's
to
see
,
how
loathsom
sin
hath
made
her
,
this
make's
her
conclude
her self
,
out
of
measure
woofull
by
sin
,
and
out
of
measure
sinfull
.
And
when
rebellion
begin's
to
bee
tamed
,
the
heart
growe's
more
and
more
under
fear
;
although
nothing
hinder
,
why
both
may
not
at
one
time
bee
together
.
Onely
in
the
bad
,
commonly
it
encreaseth
,
till
it
hath
cast
out
all
terror
,
and
strengthen's
the
jollitie
of
sin
.
In
the
godly
,
the
Lord
will
inlarge
terror
and
conviction
so
far
,
that
rebellion
shall
not
stand
it
out
,
but
stoop
with
confusion
under
the
power
of
it
.
Paul
,
by
Sin
,
mean's
Original
sin
,
bodie
and
members
:
by
himself
,
hee
mean's
the
powers
of
soul
and
bodie
.
Sin
was
alive
in
point
of
her
stilness
,
peace
and
quietness
,
without
any
distemper
:
Paul
was
alive
:
that
is
,
merrie
,
jollie
,
lustie
,
secure
,
without
any
fear
.
Again
,
note
sin's
death
,
and
Paul's
life
,
caused
this
deep
consent
between
them
both
:
I
say
her
quietness
and
his
jollitie
made
them
as
close
as
buckle
and
thong
:
For
why
?
Sin
was
glad
to
see
Paul
lustie
:
and
Paul
was
glad
to
see
her
quiet
.
Thus
it
was
between
them
ere
the
law
came
.
But
how
since
?
oh
quite
contrary
.
Sin
revived
,
Paul
died
.
How
?
Sin
perceiving
the
law
,
resolved
not
to
give
over
,
till
it
had
divided
her
and
Paul
(
who
had
so
long
lived
at
peace
together
,
and
traded
with
gain
and
pleasure
each
by
other
)
and
to
scour
her
hous
of
her
guests
whom
shee
so
corrupted
,
(
the
minde
,
the
will
,
affections
,
conscience
and
members
of
Paul
beeing
the
creation
of
God
)
begin's
to
revive
,
to
bee
no
longer
quiet
as
before
,
when
her
trade
prospered
,
but
to
fret
,
rage
and
bee
unquiet
.
On
the
other
side
Paul
also
seeing
the
law
also
to
gaster
him
out
of
his
wicked
haunt
,
what
doth
hee
?
Die's
,
is
all
amort
,
forsake
's
his
old
mistress
,
Concupiscence
,
and
begin's
to
bee
wearie
of
his
trade
.
Now
,
what
is
it
against
Paul's
dying
,
that
sin
reviveth
?
what
is
it
against
the
guest's
shame
and
dying
to
their
trade
,
that
their
old
hostess
rageth
?
Rebellion
is
in
her
,
not
in
them
:
they
are
ashamed
and
flaited
,
though
shee
will
know
no
law
:
conscience
and
concupiscence
are
two
things
.
Three
sorts
of
Rebellion
:
-
1.
Natural
.
-
2.
Penal
.
-
3.
Mix't
.
1.
Natural
:
when
the
Word
or
Law
com's
so
to
the
corrupt
Soul
,
that
as
yet
it
carrie's
no
power
or
authoritie
over
the
soul
with
it
,
but
still
the
soul
hold's
her
own
:
for
then
so
close
is
sin
and
the
soul
,
they
so
consent
,
that
to
bee
parted
from
their
filthie
fellowship
is
even
death
to
them
both
,
sin
incorporateing
herself
into
the
soul
,
that
shee
is
as
one
with
them
,
that
it
is
as
easie
for
Sampson
to
part
with
Dalilah
as
these
to
bee
sundred
:
here
therefore
as
both
band
in
evill
,
so
do
they
conspire
against
all
the
lawes
of
God
:
it
is
as
eastie
to
rob
a
Bear
of
her
whelps
as
these
of
her
sinfull
pleasures
.
The
Minister
is
to
such
as
the
Marshall
in
London
is
to
Harlots
:
an
ey-sore
,
a
reproach
,
a
common
wonderment
.
This
is
the
first
rebellion
in
the
unconvinced
.
This
is
not
here
mean't
.
2.
The
second
is
Penal
,
a
fruit
of
this
,
onely
encreased
by
the
just
wrath
of
God
upon
the
rebells
,
whose
chaines
the
Lord
make's
stronger
Esay
28.
22.
by
how
much
the
more
they
kick
against
the
pricks
:
I
say
,
when
the
Lord
penally
smite's
them
,
and
suffer's
them
to
encreas
and
fulfil
the
measure
of
their
lusts
to
grow
frozen
in
these
dregs
,
desperate
in
their
lusts
,
so
that
they
finde
no
place
of
repenting
.
See
these
texts
,
Mat
23
,
32.
34.
Act.
14
,
19.
Act.
28.
27.
Neither
is
this
meant
here
.
3.
The
third
is
mixt
:
When
rebellion
is
allayed
with
terror
of
conscience
,
and
not
permitted
to
her self
:
as
wee
know
a
thief
in
hold
is
one
thing
,
and
at
libertie
,
is
another
.
This
mixt
terror
is
the
accidental
work
of
the
Law
,
working
corruption
to
a
rebellion
and
resistance
,
that
sin
might
bee
odious
and
the
soul
more
humbled
.
To
apply
then
the
distinction
,
I
answer
,
This
objection
hinder's
not
this
truth
,
That
the
proper
work
of
the
law
is
to
cast
down
and
embondage
the
guiltie
soul
.
Qu.
How
a
troubled
Conscience
,
privie
to
much
reviveing
of
corruption
may
discern
that
it
cometh
not
from
herself
,
but
from
sin
?
Ans.
This
may
bee
discerned
easily
by
many
marks
.
First
,
from
the
work
of
the
law
that
hath
separated
her
from
sin
,
and
that
amitie
which
was
between
her
and
it
.
This
is
no
hard
matter
to
prove
,
if
once
the
soul
can
say
,
her
old
lusts
and
shee
are
divided
by
the
law's
terror
:
How
can
shee
then
think
that
shee
should
rebell
against
the
good
law
,
for
working
that
which
shee
is
glad
of
.
2.
It
will
will
appear
by
this
,
that
whereas
true
rebellion
must
com
from
a
free
will
and
principle
of
the
agent
:
but
that
cannot
bee
conscience
,
nor
herself
,
becaus
shee
is
convinced
by
an
over-ruleing
law
,
which
hath
killed
her
freedon
:
therefore
this
rebellion
is
from
sin
.
3.
By
this
,
that
rebellion
where
it
is
unconvinced
doth
not
onely
fret
in
respect
of
somwhat
shee
is
denied
,
but
also
at
that
which
crosseth
her
for
it self
.
But
in
this
legal
rebellion
,
when
the
soul
is
in
chaines
,
the
scope
of
this
is
as
much
in
respect
of
that
which
is
denied
,
as
at
the
law
simply
.
4.
Trie
it
by
this
;
when
rebellion
com's
from
the
soul
,
it
encrease's
ordinarily
;
but
when
from
sin
,
it
decrease's
,
becaus
the
Lord
more
and
more
weaken's
her
by
terror
of
conscience
.
Vse
I.
Let
us
from
hence
conceiv
the
woful
estate
of
a
wretch
,
ere
the
law
com's
in
terror
to
him
:
hee
and
his
sin
are
in
a
cursed
league
,
and
commit
hideous
villanie
together
.
As
Simeon
and
Levi
sworn
brethren
.
My
soul
com
no
more
into
her
counsel
and
consent
:
how
much
better
is
the
Law
's
little-eas
,
then
such
Libertie
of
hell
.
Vse
II.
Let
this
teach
God's
Ministers
of
the
law
to
plie
their
tools
.
God
hath
put
a
weapon
into
their
hand
able
(
if
well
urged
)
to
separate
even
sin
and
the
soul
:
do
not
suffer
this
law
to
perish
for
lack
of
execution
.
Vse
III.
It
confut'es
the
world's
aspersion
upon
the
powerfull
ministerie
of
the
Law
:
they
call
it
debate
,
and
raising
up
strife
(
as
I
said
)
but
oh
yee
lyars
!
wee
do
not
envie
your
neighborly
peace
,
nor
lawful
consent
;
but
your
close
league
in
your
lusts
:
wee
would
divide
you
and
your
concupiscence
,
that
God
might
rule
by
that
division
,
whom
yee
barred
out
by
your
consent
.
Vse
IV.
Beware
of
all
such
as
nourish
rebellion
against
the
Law
,
in
the
point
of
her
holy
pureness
!
if
this
rebellion
here
bee
odious
under
terror
,
what
is
rebellion
of
sin
and
conscience
jointly
,
I
mean
,
wilful
and
wicked
?
Beseech
the
Lord
to
use
any
means
,
rather
then
such
rebellion
should
be
nourished
in
thee
!
oh
beg
of
God
,
rather
hee
would
divide
thy
sin
and
thee
,
by
the
hardest
courses
then
thou
shouldest
rebel
against
the
Word
for
doing
her
office
:
Cleer
the
Law
and
say
it
is
holie
,
I
am
the
slave
that
is
sold
under
sin
.
Vse
V.
Let
it
bee
exhortation
to
all
such
as
God
hath
thus
humbled
,
to
bless
him
that
hee
hath
chosen
to
tame
the
soul
by
terror
,
and
stirring
up
of
rebellion
rather
then
to
leav
it
to
it self
.
And
let
such
bee
comforted
in
all
their
fears
of
their
own
rebellious
hearts
against
the
Law
of
GOD
,
that
the
rebellions
committed
under
terror
,
are
none
of
hers
,
but
sin's
work
within
her
,
which
shee
abhor's
.
Vse
VI.
Mean
while
,
let
all
such
comfort
themselvs
in
their
rebellions
of
sin
:
they
are
marks
of
Good
,
signs
of
the
battering
of
Satan's
and
sin's
kingdom
.
Sin
would
never
so
rage
,
if
shee
were
at
as
good
peace
as
formerly
.
Beware
of
closeing
the
second
time
with
this
harlot
.
Beseech
the
Lord
to
nourish
terro
;
though
it
bee
not
grace
,
yet
it
is
a
seed
of
it
:
pray
him
for
a
time
rather
to
quash
rebellion
,
then
to
suffer
rebellion
to
destroy
it
.
And
bee
of
good
chear
:
the
Lord
doth
all
this
for
good
.
When
hee
hath
cooled
and
rooted
out
rebellion
,
hee
will
after
a
while
root
out
terror
also
,
and
in
due
time
bring
thy
soul
out
of
all
her
adversitie
,
turning
both
into
a
sight
of
the
promise
,
and
hope
of
the
remedie
.
And
thus
much
for
the
use
of
this
point
and
objection
from
rebellion
.
The
general
use
of
the
former
point
of
Terror
.
Vse
I.
It
may
teach
us
to
esteem
duly
of
sin
,
according
to
her
foul
nature
.
For
must
it
not
bee
a
foul
odious
thing
which
should
bring
in
such
confusion
,
as
to
turn
the
law
of
God
which
was
given
for
comfort
of
conscience
,
and
rule
of
life
,
to
becom
the
greatest
terror
,
and
matter
of
vexation
.
Vse
II.
To
discover
what
sin
is
in
her
kinde
,
when
shee
may
act
herself
upon
her
own
stage
of
ignorance
.
Shee
is
an
hideous
monster
.
Vse
III.
To
all
who
would
bee
truly
moulded
by
the
truth
thereof
,
in
the
fear
of
God
,
to
look
to
themselvs
and
take
in
kindely
and
readily
this
point
of
the
sword
into
the
bosom
of
their
soul
,
that
this
spear
may
let
out
the
water
and
blood
of
it
,
I
mean
,
that
quiet
,
jollie
and
secure
heart
in
sin
,
which
hold's
it
as
with
cords
,
to
bee
content
to
bee
slain
,
and
to
go
into
captivitie
.
Abhor
then
first
to
stand
out
in
rebellion
:
put
up
thy
weapons
and
fight
not
against
God
,
whose
naked
arm
is
against
thee
.
Abhor
secondly
a
dead
,
blockish
and
sensual
heart
,
not
affected
nor
moved
with
this
voice
.
Abhor
thirdly
a
presumptuous
heart
,
which
haveing
heard
of
som
hope
,
abuseth
it
to
forestall
the
Lord's
work
.
Abhor
fourthly
all
means
of
Satan
,
which
might
turn
off
quite
,
or
dash
and
quench
this
work
.
Yeeld
not
to
the
impossibilitie
of
recoverie
,
run
not
into
despair
,
take
not
thought
for
thy
sweet
sin
,
God
will
make
thee
no
looser
.
Sculk
not
into
corners
to
eas
thy self
of
this
yoak
:
let
God
that
put
it
on
,
hold
it
on
his
time
,
till
hee
hath
trulie
tamed
thee
.
If
it
seem
long
,
know
there
is
a
caus
.
Vse
IV.
Let
it
teach
us
to
pitie
the
loos
and
jollie
in
sin
:
oh
!
they
make
either
work
for
hell
,
or
(
if
God
re-call
them
)
for
the
law
:
for
their
chains
must
bee
hereby
increased
,
and
they
shall
meet
with
a
Jailor
that
will
handle
them
accordingly
.
Oh!
hear
counsel
betimes
,
the
counsel
of
minister
,
husband
,
wife
,
parent
,
master
,
friend
,
yea
childe
,
or
servant
,
to
yeeld
to
God
at
the
first
,
that
so
thy
yoke
may
bee
the
easier
.
Vse
V.
Of
exhortation
.
Burie
not
this
work
of
the
Spirit
under
these
clods
of
flesh
:
streighten
not
the
spirit
of
conviction
.
Beg
of
God
that
by
all
these
six
staires
thou
maiest
fall
lower
and
lower
,
till
thou
art
brought
to
the
earth
.
Ask
thy self
,
When
Lord
,
shall
my
laughter
,
light
,
frothie
,
merrie
,
quiet
heart
bee
met
with
thorowly
?
Lie
under
this
work
and
suffer
affliction
.
Say
,
I
see
the
Lord
is
in
earnest
;
hell
is
no
painted
fire
,
the
eas
of
a
sinfull
cours
differ's
from
that
little
eas
of
the
law
:
I
am
in
a
streight
,
I
know
not
whither
to
turn
mee
:
No
wealth
,
friends
,
credit
,
marriage
,
honor
,
eating
,
sleep
,
play
,
or
musick
can
help
now
.
Away
now
all
old
companions
:
the
Lord
hath
laid
sorrow
upon
my
soul
:
such
as
no
tales
or
jigs
can
put
by
:
my
meat
is
now
mingled
with
gall
,
and
God
seem's
to
forsake
mee
:
wrath
,
hell
,
and
horror
are
upon
mee
,
my
nights
are
wearisom
,
and
my
daies
miserable
.
Chuse
rather
to
bee
thus
for
the
killing
of
thy
flesh
,
then
at
libertie
for
the
death
of
thy
soul
.
And
wait
in
this
estate
upon
God
till
hee
caus
light
to
break
out
.
ARTIC.
VII
.
The
LORD
leave
's
not
the
Souls
of
his
Children
in
this
miserie
,
but
uphold's
them
by
the
hopes
of
the
Gospel
.
The
Lord
,
where
hee
mean's
to
save
,
keep
's
not
the
soul
alway
in
this
anguish
,
but
cause
's
som
upholding
of
his
secret
spirit
to
keep
up
the
soul
of
him
whom
hee
will
save
from
utter
extremitie
.
This
hee
doth
by
shewing
them
a
door
of
hope
in
the
wilderness
,
as
hee
saith
in
Hos.
2.
15.
causing
som
glimps
afar
off
to
appear
to
them
,
as
a
crevis
of
light
in
a
Prison-wall
:
as
to
consider
that
God
hath
had
a
gracious
meaning
to
thousands
whom
hee
hath
thus
humbled
,
that
by
hell
lie's
the
way
to
heaven
:
that
God
delight
's
not
in
this
cours
,
if
the
rebellion
of
the
heart
did
not
require
it
,
that
God
doth
that
which
the
soul
shall
not
know
till
after
,
hee
mean's
to
make
Christ
sweet
,
precious
and
welcom
;
hee
begin's
to
lay
som
ground
of
mortisication
,
which
in
due
time
the
Gospel
shall
perfect
.
By
such
glimps
of
the
gospel
,
which
God
require's
to
bee
joined
with
the
law
,
the
Lord
keep
's
his
from
revolt
to
old
base
lusts
,
from
a
despair
of
mercie
and
undoing
themselvs
,
or
from
a
careless
dissoluteness
which
end
goe's
forward
.
And
so
haveing
upheld
them
by
the
chin
from
sinking
for
a
time
,
hee
doth
let
in
light
by
such
degrees
,
as
hee
see
's
them
meetest
to
bear
,
and
to
keep
them
low
from
waxing
bold
and
venturous
,
till
at
length
hee
s●ttle
them
upon
his
promise
.
The
Reasons
why
God
useth
this
method
,
are
Reas.
I.
First
,
to
keep
the
Soul
from
extremities
of
presumeing
or
despairing
,
both
being
dangerous
rocks
,
the
one
separateing
the
means
from
the
end
,
running
to
their
old
liberties
,
and
yet
hopeing
to
fare
well
:
the
other
separateing
the
end
from
the
means
,
after
all
their
humblings
yet
thinking
there
is
no
mercie
for
them
.
See
Jer.
2.
25.
Reas.
II.
Secondly
,
hee
encourage's
such
to
bear
the
yoke
of
the
law
,
which
otherwise
for
the
tediousness
of
it
would
shake
it
off
.
Reas.
III.
Hee
deale's
according
to
the
capacitie
of
their
weakness
:
becaus
they
cannot
bear
much
terror
,
hee
ease's
them
:
and
becaus
they
dare
not
hearken
to
much
comfort
at
once
,
hee
giv's
them
little
at
once
.
Reas.
IV.
Hee
doth
it
for
the
honor
of
his
own
work
of
calling
:
hee
hath
promised
to
call
those
whom
hee
hath
chosen
,
which
hee
should
not
do
,
if
hee
left
them
in
these
briers
.
Reas.
V.
By
this
hope
hee
shewe's
them
,
hee
is
as
able
to
give
them
his
full
promise
,
and
the
effect
thereof
,
sound
peace
,
as
hee
can
stay
them
up
from
sinking
,
when
they
are
at
,
so
low
an
ebb
of
casting
down
.
The
LORD
work
's
this
hope
By
presenting
to
them
duly
the
sight
of
a
possibilitie
to
get
out
of
this
terror
.
That
hee
deal's
not
in
afflicting
his
,
as
with
the
wicked
.
Esel
27.
7
,
8.
Hee
will
do
it
in
measure
.
That
hee
abhor's
excess
in
his
terrors
,
Esay
64.
12.
That
hee
bar's
none
from
him
,
who
bar
not
themselvs
,
2
Chron.
15.
2.
That
there
is
a
necessitie
of
afflicting
them
with
such
tedious
terrors
,
or
els
hee
delight
's
not
in
it
.
That
hee
hath
not
don
this
to
destroy
,
but
to
humble
:
And
all
these
doth
hee
caus
them
to
digest
,
and
to
stay
themselvs
by
,
and
fasten
upon
in
more
or
less
measure
,
to
keep
them
from
extremitie
:
causing
terror
to
decreas
and
hope
to
succeed
,
as
wee
see
in
his
cours
with
Job
,
as
tedious
as
it
was
.
This
hope
goeth
before
faith
:
yet
it
is
such
as
the
Lord
enableth
to
uphold
them
between
the
horrors
of
the
law
,
and
the
grace
of
the
Gospel
.
The
marks
of
this
Hope
1.
the
entrance
it
is
very
weak
and
staggering
,
between
fear
and
hope
,
very
doubtful
.
2.
Yet
this
little
hope
keep
's
from
the
hardest
and
desperatest
attempts
.
3.
It
rather
bend's
the
eie
to
the
end
why
God
troubleth
the
soul
,
then
at
the
trouble
it self
in
a
plodding
manner
:
who
know's
whether
hee
will
asswage
and
shew
mercie
for
all
this
?
4.
It
's
wearie
of
trouble
rather
by
that
eas
which
God
sheweth
,
then
by
tediousness
.
See
Hab.
3.
16.
5.
It
weakly
turn's
the
thoughts
to
muse
what
would
follow
upon
it
,
if
God
should
shew
mercie
?
Oh
,
this
is
great
newes
to
one
that
was
so
oppressed
:
Oh
now
therefore
to
swither
up
with
thoughts
of
welfare
,
is
a
great
change
.
6.
And
lastly
trouble
decaye's
,
and
hope
encrease's
as
that
little
oyl
and
meal
wasted
not
till
plentie
came
.
Vse
I.
Instruction
to
God's
Ministers
,
to
discern
wisely
of
the
season
of
staying
the
troubled
heart
.
For
els
they
may
spend
much
labor
in
vain
.
It
fare's
with
an
heavie
heart
as
with
the
bleeding
wound
and
the
deep
humor
of
Melancholie
,
while
the
dint
is
,
they
refuse
plaister
and
counsel
.
And
again
,
when
they
see
the
season
com
,
let
them
applie
God's
fittest
mid'cines
.
Let
terrors
serv
for
the
desperate
and
refractorie
sinners
,
that
they
may
com
under
God's
chain
:
but
as
are
bound
in
it
already
must
not
bee
oppressed
more
,
as
if
there
were
no
succor
for
them
,
no
Balm
in
Gilead
.
Vse
II.
Let
such
as
are
to
receiv
their
counsel
beware
of
beeing
stout
and
obstinate
by
melancholie
and
sullenness
.
Many
people
make
their
chains
heavier
then
God
make's
them
,
and
will
not
suffer
a
thought
of
hope
to
enter
through
the
anguish
of
bondage
.
All
such
,
as
,
becaus
they
cannot
feel
so
strong
comforts
as
they
fancie
,
therefore
quarrel
with
God
,
and
reject
such
as
hee
offer
's
them
.
No
,
let
not
God
bee
tempted
by
thy
frowardness
,
when
hee
seek's
to
trie
thy
humilitie
.
Vse
III.
It
's
exhortation
to
all
poor
troubled
souls
.
First
,
to
get
and
pray
for
readie
and
willing
hearts
to
hear
and
see
God's
voice
and
steps
for
for
eas
:
and
do
not
devour
their
own
flesh
,
Prov.
9.
12.
Get
Abraham's
wisedom
Gen.
22
,
13.
who
,
although
Isaac
had
the
knife
at
his
throat
,
yet
had
an
ear
to
hear
the
Angel
,
and
an
eie
to
see
the
Ram
caught
in
the
bush
,
instead
of
his
son
.
Secondly
,
although
your
hope
bee
small
,
yet
becaus
your
streight
is
great
,
consider
whether
it
bee
not
better
to
venture
upon
uncertain
hope
,
then
upon
assured
wo
,
2
King
.
7.
4.
Vse
IV.
Suffer
not
bondage
to
swallow
you
up
in
legall
sorrow
:
think
not
hell
an
heaven
custom
,
but
as
speedily
as
you
can
,
get
out
at
this
privie
door
,
blessing
God
for
such
a
mitigation
of
miserie
,
that
in
the
discharge
of
the
duties
of
your
places
,
you
may
attend
upon
the
further
work
of
God
,
abhorring
to
think
your
selvs
well
,
becaus
the
Law
hath
you
under
bondage
,
till
the
Gospel
hath
comforted
you
.
THE
SECOND
PART
.
ARTIC.
I.
That
there
is
a
deliverance
ordained
and
granted
to
miserable
Man
,
out
of
this
thraldom
.
TItus
3.
4
,
5
,
6
,
&c.
But
after
that
the
kindeness
and
love
of
GOD
our
Savior
toward
Man
appeared
,
not
by
works
of
righteousness
which
hee
had
don
,
but
according
to
his
mercie
hee
saved
us
,
through
the
washing
of
Regeneration
,
and
renewing
of
the
Holie-Ghost
:
which
hee
shed
on
us
abundantly
by
JESUS
CHRIST
our
Savior
.
Here
is
a
cleer
view
of
a
deliverance
of
a
Sinner
from
this
miserie
,
together
with
the
use
of
it
to
all
that
want
it
.
The
scope
is
to
oppose
deliverance
to
miserie
:
q
d.
Thus
indeed
it
was
by
our
deservings
and
God's
justice
:
but
yet
the
Lord
could
not
finde
in
his
heart
to
let
us
lie
in
this
woful
and
shiftless
estate
:
but
when
hee
saw
none
to
save
,
himself
saved
us
,
as
a
man
seeing
a
perishing
creature
in
a
ditch
,
and
readie
to
despair
for
lack
of
present
help
,
himself
stepped
forth
to
help
it
out
(
hee
of
dutie
,
the
Lord
of
meer
goodness
)
hee
found
out
a
way
to
set
man
on
drie
land
out
of
the
gulf
of
miserie
,
so
that
the
one
was
not
so
hideous
as
this
is
pretious
and
gracious
.
So
that
First
note
,
that
in
this
woful
ruine
of
man
there
is
a
deliverance
,
Eph.
2.
1.
1
Thes
,
1.
vlt.
Luke
1.
74.
Esay
63.
5.
Secondly
,
it
is
appointed
by
the
LORD
,
out
of
the
uusearchable
treasure
of
his
wisedom
.
And
this
appear's
partly
by
his
eternal
purpose
within
himself
:
and
partly
by
that
expression
of
himself
to
his
Church
and
to
his
elect
.
Both
these
,
the
intention
of
his
heart
towards
them
,
and
the
declaration
thereof
to
them
in
his
word
,
do
shew
that
it
was
not
the
will
of
God
,
that
man
sunk
in
the
dungeon
of
wo
,
should
lie
there
still
and
perish
,
but
recover
out
of
it
and
live
:
and
this
hee
would
have
no
secret
in
his
own
bosom
,
nor
hidden
from
us
,
but
known
and
revealed
.
The
Lord
from
eternitie
purposed
with
himself
to
exempt
a
number
(
known
to
himself
)
out
of
this
destruction
,
and
out
of
his
justice
to
pass
by
others
(
as
not
bound
to
rescue
them
)
and
leav
them
in
their
corruption
still
:
and
this
to
manifest
his
infinite
justice
against
sin
.
The
Covenant
of
Grace
is
the
promulgation
and
publishing
of
this
his
purpose
,
in
and
by
his
word
,
i
e.
by
his
Son
,
the
eternal
word
of
the
Father
:
And
this
Covenant
reache's
equally
to
Election
and
no
further
,
and
the
sum
of
it
is
that
GOD
will
bee
their
God
,
to
pardon
,
sanctifie
,
protect
and
save
them
,
will
not
bee
ashamed
to
bee
so
called
by
them
,
nor
of
them
to
bee
his
own
beloved
,
but
hold
them
in
this
everlasting
Covenant
of
his
,
till
hee
receive
them
to
immediate
fruition
of
himself
.
There
is
another
general
Covenant
of
ordinary
calling
by
the
ofter
of
the
Gospel
and
the
common
badg
of
Baptism
,
which
is
made
to
all
without
exception
(
who
exclude
not
themselvs
)
but
differeth
from
the
former
,
and
is
much
larger
then
Election
.
This
offer
must
bee
universal
1.
Because
whom
the
Lord
call's
,
hee
call's
and
cull's
out
of
the
universal
world
:
those
who
receiv
it
shew
themselvs
elect
:
those
who
finally
reject
it
perish
by
their
own
unbelief
,
and
shew
themselvs
to
bee
none
of
God's
number
.
2.
His
Ministers
beeing
his
ordinarie
instruments
cannot
put
difference
between
the
elect
and
the
not-elect
:
therefore
they
are
to
publish
it
generally
to
all
.
3.
If
the
Covenant
should
bee
dispensed
with
restraint
,
this
might
strengthen
the
rebellious
in
their
cavilling
against
the
decree
,
and
fasten
the
caus
of
their
perdition
upon
God
which
is
onely
from
themselvs
.
Vse
I.
It
should
teach
us
to
adore
the
wisedom
of
God
in
this
manner
of
manifesting
himself
.
This
Covenant
was
darkly
before
shadowed
by
ceremonies
:
but
in
due
time
revealed
clearly
.
Vse
II.
Break
off
thy
league
with
sin
,
and
embrace
the
Covenant
of
mercie
,
the
sure
mercies
of
David
.
Vse
III.
Thouh
Redemption
bee
the
undivided
work
of
the
whole
Trinitie
:
yet
even
in
this
there
bee
several
and
incommunicable
works
of
everie
person
concurring
.
The
Son
merit's
and
work
's
out
the
way
of
redemption
:
The
holie-Ghost
work
's
the
perswasion
of
it
in
the
soul
:
But
God
the
Father
is
the
first
mover
and
ordainer
of
it
,
as
the
wel-spring
whence
the
purpose
and
also
the
manifestation
thereof
proceeded
.
Beware
then
least
wee
either
confound
these
three
actions
,
or
yet
exclude
any
of
the
persons
from
their
own
operations
.
But
let
us
adore
them
all
.
The
Spirit
in
the
work
of
applying
Christ
,
and
the
Father
in
the
work
of
giveing
Christ
,
and
in
that
love
of
his
from
which
both
Christ
and
the
satisfaction
came
.
Vse
IV.
Behold
in
the
Father
an
infinite
depth
of
love
and
mercie
toward
sunken
man
thus
to
repair
him
.
Here
is
love
,
not
that
wee
loved
him
first
,
but
hee
loved
us
,
haveing
nothing
but
odiousness
in
us
,
even
that
hee
might
shew
what
was
in
his
heart
,
and
what
hee
could
do
.
Therefore
judg
aright
of
this
first
love
;
and
secondly
profit
by
the
meditation
of
.
Judg
of
it
to
bee
the
very
fulness
of
all
in
all
:
to
bee
a
length
,
depth
,
height
,
and
bredth
neither
to
bee
reached
unto
,
searched
into
,
comprehended
or
attained
:
but
onely
by
faith
embraced
and
rested
upon
.
Let
it
likewise
comfort
all
poor
souls
that
need
it
,
both
as
concerning
the
propensness
of
God
to
love
them
,
and
his
constance
of
love
toward
them
whom
hee
alreadie
loved
.
If
thou
had'st
procured
this
love
,
well
migh'st
thou
fear
the
loss
of
it
?
But
if
insinite
goodness
and
a
bredth
incomprehensible
were
the
fountain
of
it
,
(
I
speak
to
a
poor
soul
under
the
condition
loden
or
lost
)
what
doubt
is
there
of
his
loveing
thee
?
If
hee
freely
first
mean't
it
and
cut
off
the
way
of
justice
,
and
the
bridg
of
vengethat
hee
might
not
pass
it
over
,
why
should'st
thou
think
hee
should
destroy
his
own
work
?
why
should
hee
not
bee
willing
to
love
thee
,
whatsoever
thy
sin
bee
?
and
haveing
loved
thee
eternally
,
what
shall
or
can
enter
into
him
to
change
this
principle
in
him
,
or
caus
him
to
repent
?
Vse
V.
This
Doctrine
serveth
especially
to
stay
the
heart
of
a
distressed
wretch
in
the
sight
of
his
miserie
,
by
this
light
and
door
of
hope
.
Oh!
bless
that
fountain
which
could
not
bee
dried
up
by
sin
.
Wonder
why
Angels
were
left
remediless
,
not
wee
:
Ponder
it
in
our
deep
fears
,
and
remember
the
Gospel
of
deliverance
is
from
God
as
well
as
the
law
of
terror
.
Despair
not
,
the
Lord
cutt's
of
none
,
who
cut
not
off
themselvs
.
Vse
VI.
It
teache's
us
to
gather
to
our
selvs
a
strong
bottom
against
that
slavish
fear
and
emnitie
of
our
spirit
against
God
.
Why
,
oh
,
man
!
if
God
were
as
thou
framest
him
,
where
had
thy
hope
been
?
Darest
thou
call
him
an
hard
Master
,
the
adversarie
,
who
of
his
own
will
and
love
cut
off
his
own
plea
,
and
devised
a
deliverie
,
when
no
man
or
Angel
could
dream
of
it
?
Vse
VII
.
Let
it
teach
the
Ministers
of
the
Gospel
to
look
to
the
order
and
substance
of
their
teaching
.
The
order
,
not
to
mis-match
these
two
doctrines
,
teaching
this
before
the
other
bee
well
grounded
.
For
the
substance
,
takeing
heed
least
they
defraud
the
soul
of
this
point
,
when
shee
is
brought
low
.
Vse
VIII
.
Let
this
bee
a
mean
to
carrie
a
poor
heart
quite
beyond
and
out
of
it self
.
The
meditation
of
this
freedom
of
God's
purpose
,
should
ravish
the
heart
,
and
carrie
it
out
of
the
baseness
of
self
and
self-ends
into
the
stream
of
this
Sovereign
will
and
glorie
of
God
.
It
should
bee
above
our
own
salvation
.
Let
us
diligently
trie
our
own
spirit
from
the
true
spirit
of
Grace
by
this
mark
.
Further
,
wee
must
observ
,
that
GOD
in
accomplishing
man's
deliverance
out
of
this
miserable
estate
,
is
also
the
most
free
and
sovereign
Worker
and
applier
of
this
deliverance
to
the
soul
.
For
what
els
should
it
profit
us
that
hee
hath
devised
such
a
way
as
Christ
,
and
such
means
as
the
Gospel
beleeved
,
except
hee
took
it
upon
him
to
possess
the
soul
of
it
also
?
Vse
I.
This
will
teach
us
to
conceiv
in
what
sens
the
Lord
doth
offer
us
his
Christ
,
command
us
to
believ
,
and
promise
us
to
eas
us
,
if
wee
hunger
,
mourn
,
bee
poor
in
spitit
:
to
wit
,
that
hee
is
far
from
intimateing
any
power
,
or
will
in
us
to
concur
with
him
in
the
least
of
these
,
or
to
asscribe
ought
to
him
that
willeth
or
runneth
:
but
rather
to
shew
what
those
excellent
Graces
are
,
which
hee
freely
worketh
in
all
whom
hee
will
save
.
Vse
II.
This
will
help
us
to
judg
,
who
those
parties
are
,
in
all
likelihood
,
whom
God
will
concur
with
and
assist
in
the
use
of
means
tending
to
deliverance
.
Such
is
the
base
slaverie
of
man
that
hee
distrust's
him
sooner
in
no
one
thing
,
then
in
that
where
in
God
offer
's
himself
to
the
soul
.
As
appear's
in
Manoah's
and
Gedeon's
example
.
For
though
hee
bee
free
and
tied
to
none
,
yet
(
I
say
)
with
reverence
hee
tie's
himself
graciously
to
such
as
do
seek
him
,
not
themselvs
:
for
els
should
hee
contradict
his
own
ends
,
which
is
blasphemous
.
Vse
III.
To
instruct
us
how
wee
may
so
go
to
work
io
the
use
of
means
,
as
our
own
conscience
may
not
accuse
us
for
takeing
God's
office
of
freedom
and
sovereigntie
out
of
his
hands
.
The
honest
soul
sets
up
God
in
his
own
way
,
of
Christ
in
his
own
ends
:
shee
seek's
the
glorie
of
his
wisdom
,
power
,
mercie
and
freedom
,
who
sought
out
such
a
deliverance
and
work
's
it
in
her
,
and
all
that
concern
her
,
faith
and
conditions
of
it
.
All
seeking
grace
for
a
man
's
own
happiness
,
is
poor
seeking
,
(
for
the
present
till
God
wod
work
better
)
and
all
seeking
for
self
must
bee
from
self
and
by
self
.
But
when
the
boat
is
tied
to
the
ship
of
God's
glorie
,
shee
need
's
no
more
rowing
of
herself
then
the
boat
doth
,
it
's
enough
for
her
that
shee
is
set
upon
such
a
stream
,
and
ti●d
to
such
a
ship
as
can
carrie
her
of
it self
,
and
drown
all
her
own
welfare
in
the
Lord
.
ARTIC.
II.
The
onely
instrument
of
working
out
this
deliverance
is
the
Lord
JESUS
.
NO
other
name
under
heaven
is
given
to
save
us
by
way
of
mediation
or
instrument
,
but
hee
,
Act.
4.
12.
God
set
him
forth
as
a
propitiation
,
that
all
might
see
the
salvation
of
God
.
The
father
of
our
Lord
Jesus
Christ
was
content
to
part
with
his
own
Son
,
and
to
make
him
the
worker
of
this
deliverance
,
rather
then
it
should
fail
in
the
execution
thereof
.
For
in
him
the
Lord
purposed
as
in
a
mirror
to
declare
the
infinire
grace
of
his
election
,
the
freedom
of
the
offer
,
the
efficacie
of
calling
,
faith
,
sanctification
and
eternal
life
,
all
beeing
established
in
him
,
and
nothing
toward
salvation
subsisting
without
him
:
therefore
at
the
end
of
each
gift
Christ
is
mentioned
as
the
gift
of
that
gift
,
Rom.
7.
24
,
25.
1
Tim.
1.
10.
all
the
whole
frame
of
grace
and
godliness
is
founded
and
sustained
by
him
.
The
whole
work
of
his
Mediation
may
bee
referred
to
two
heads
:
-
1.
The
qualification
of
his
person
,
to
bee
in
case
to
satisfie
.
-
2.
The
actual
performance
of
the
satisfaction
it self
.
1.
The
qualification
of
his
person
hath
two
parts
Vnion
and
Vnction
.
Vnion
comprehend's
three
distinct
things
:
First
,
The
incarnation
and
flesh
of
Christ
.
2ly
.
The
Divinitie
of
Christ
.
3ly
.
The
joining
of
these
two
natures
into
one
person
:
or
,
the
assumeing
of
the
nature
of
flesh
unto
the
second
person
of
the
son
of
God
,
not
to
swallow
it
up
,
but
to
retain
still
his
own
distinct
nature
,
yet
within
union
.
2.
By
Vnion
is
mean't
the
calling
or
separation
of
the
Lord
Jesus
beeing
thus
united
in
his
natures
,
to
bee
a
meet
Mediator
:
which
was
the
sanctification
of
him
in
time
actually
to
the
work
of
a
Mediator
,
to
which
God
before
all
time
had
deputed
him
.
The
Performance
it self
stand's
of
two
parts
.
-
1.
Either
Meriting
this
price
for
all
the
Elect
:
-
2.
Or
actual
applying
it
to
them
.
The
Meriting
part
consist's
of
a
double
performance
,
both
of
actual
obedience
to
the
Law
:
and
suffering
the
curs
required
thereby
and
due
to
sin
.
And
hee
performed
these
two
by
way
of
real
suretiship
,
and
no
otherwise
:
for
takeing
upon
him
the
Person
of
a
Mediator
,
to
stand
between
wrath
and
us
,
not
by
arbitrement
(
as
in
humane
sequesterships
)
but
by
paiment
for
us
:
Lo
,
therefore
hee
take's
our
person
upon
him
,
becom's
piacular
,
that
is
,
first
seazed
with
our
sin
by
imputation
,
that
by
his
righteousness
hee
might
deface
it
,
and
fulfil
the
Law
broken
by
us
:
and
secondly
,
seazed
with
our
curs
,
that
by
his
suffring
death
,
hee
might
quit
us
of
the
fear
and
punishment
thereof
.
His
Suffering
,
or
Passion
,
hath
two
parts
,
the
Sacrifice
it self
,
or
Passion
;
and
the
Conquest
or
Victorie
ensuing
it
,
whereby
hee
gave
the
Passion
a
full
power
to
becom
,
or
rather
to
bee
declared
satisfactory
.
The
Applying
part
,
is
,
the
act
of
his
intercedeing
Mediation
here
on
earth
,
and
especially
in
heaven
serveth
to
settle
the
merit
of
Redemption
upon
all
the
Elect
in
the
due
season
thereof
.
These
are
called
well-springs
of
salvation
,
Esay
12.
3.
becaus
they
are
so
many
grounds
of
justifying
faith
.
Their
number
is
seaven
:
1.
Incarnation
.
2.
Divinitie
.
3.
Personal
union
with
anointing
attending
it
.
4.
Actual
obedience
.
5.
Passive
.
6.
Conquest
.
7.
Applying
all
to
the
Elect.
I
Branch
:
Incarnation
.
By
the
power
of
the
holy
Ghost
sanctifying
the
flesh
of
the
Virgin
,
the
Lord
Jesus
beeing
conceived
in
and
born
of
the
poor
Virgin
,
did
submit
himself
to
such
unspeakable
abasement
as
to
take
upon
him
the
nature
of
man
:
that
in
and
by
it
hee
might
obey
and
suffer
those
things
which
the
divine
nature
could
not
beee
capable
off
.
Touching
this
point
observ
further
three
things
.
1.
The
realness
of
the
flesh
of
the
Lord
Jesus
:
hee
took
verie
flesh
of
verie
flesh
,
and
not
(
as
som
Hereticks
thought
)
a
similitude
and
shadow
of
it
.
2.
The
differences
of
his
incarnnation
I.
In
respect
of
his
father
:
hee
was
not
ordinarily
begotten
by
man
,
but
by
the
holie
Ghost
,
who
fulfilled
the
work
of
a
father
.
2.
In
regard
of
his
mother
,
a
Virgin
before
and
in
and
after
his
Incarnation
.
Divines
make
the
Four
differences
of
Generation
:
I.
When
man
is
made
man
without
father
or
mother
,
as
Adam
in
his
creätion
:
2.
When
man
is
made
without
a
woman
,
as
Eve
was
.
3.
When
man
is
made
both
by
man
and
woman
,
and
so
are
all
her
posteritie
made
.
4.
The
last
when
man
is
made
without
either
man
or
woman
,
and
so
was
the
flesh
of
Christ
made
.
Thirdly
hee
took
our
nature
,
the
seed
of
Adam
,
and
caused
it
to
subsist
in
the
second
person
of
Godhead
.
3.
Resolution
of
som
doubts
about
it
,
as
,
I.
Why
was
it
necessarie
that
our
Saviour
Jesus
should
bee
flesh
?
That
hee
might
thereby
bee
fitted
and
accommodated
for
the
work
of
suffering
.
The
Godhead
could
not
suffer
:
the
manhood
could
not
merit
infinitely
:
the
Godhead
therefore
must
merit
by
a
flesh
that
could
suffer
.
2.
Why
must
the
flesh
of
a
man
and
his
nature
bee
taken
to
satisfie
?
The
flesh
of
a
person
could
have
reached
onely
to
a
personal
satisfaction
:
but
the
flesh
of
our
nature
might
satisfie
for
natue
it self
,
and
all
persons
contained
under
it
.
3.
Why
must
the
second
person
in
Trinitie
take
flesh
?
1.
becaus
the
word
of
creätion
and
first
subsisting
in
creäted
goodness
,
must
also
bee
the
instrument
of
the
uncreäted
.
2.
It
behooved
,
that
as
Christ
is
the
engraven
form
of
his
fathe'rs
likeness
,
and
the
brightness
of
his
person
:
therefore
so
,
hee
should
bee
the
instument
to
bring
us
to
partake
the
same
image
after
wee
had
lost
it
.
3
It
was
fit
that
the
righteous
servant
and
naturural
son
of
God
should
make
us
his
servants
and
obedient
children
.
Vse
1.
To
confute
Hereticks
and
Papists
,
who
destroy
the
realness
and
truth
of
the
bodie
of
our
satisfier
,
by
their
Ubiquitie
,
which
destroye's
the
properties
of
the
true
bodie
,
and
so
the
bodie
it self
.
Vse
11.
Of
instruction
teaching
us
to
magnifie
this
mysterie
of
Godliness
,
Jesus
incarnate
.
It
's
a
modell
of
the
unspeakable
justice
,
love
,
wisedom
of
God
in
one
,
a
far
greater
excellencie
is
in
it
then
in
the
creation
:
It
was
,
and
is
the
song
and
wonderment
of
Angels
:
it
was
then
,
and
still
is
that
which
bring
's
glorie
to
God
,
peace
to
the
earth
,
good
will
to
men
.
It
caused
Mary
to
exult
and
to
magnifie
God
,
the
Shepheards
to
report
it
,
the
Wise-men
to
travail
after
it
,
Herod
and
Jerusalem
to
tremble
,
Simeon
and
Anna
to
rejoice
,
and
all
the
Church
of
God
to
triumph
:
and
and
shall
wee
hold
our
peace
and
want
affections
and
admirations
?
Again
,
it
should
teach
us
to
cast
off
all
base
carnal
reasons
and
distrusts
,
either
touching
our
salvation
,
or
protection
.
Hereafter
judg
not
God
by
outward
apparences
:
in
the
fulness
of
4000
yeers
flesh
came
:
If
the
bodie
of
all
promises
bee
com
,
how
shall
the
branches
bee
performed
?
Hee
that
hath
given
us
this
deliverance
,
what
can
.
hee
denie
us
?
Vse
111.
Let
us
learn
whither
to
go
,
when
wee
want
any
preferment
in
priveledges
,
or
any
grace
to
to
furnish
our
hearts
or
lives
,
or
to
fill
us
for
our
places
,
duties
,
and
callings
,
or
for
use
of
odinances
,
especially
when
wee
are
under
streights
and
bitter
enemies
.
Let
us
bee
perswaded
that
our
flesh
glorified
in
heaven
,
bear
's
such
stroak
with
the
Father
,
that
hee
will
hear
him
in
all
his
requests
:
yea
let
us
remember
,
that
hee
therefore
took
flesh
and
felt
all
our
ailes
and
infirmities
,
that
hee
might
pitie
us
,
and
bee
afflicted
with
us
in
all
our
affictions
and
temptations
,
as
Esay
63.
9.
and
will
not
let
us
lie
under
any
streights
which
hee
can
rid
us
off
.
For
hee
count's
ours
his
,
and
our
selvs
his
:
and
will
do
for
us
in
this
,
as
in
all
other
things
,
as
for
his
own
flesh
.
Vse
IV.
To
exhort
us
to
sundrie
duties
.
1
In
the
difficultie
which
wee
finde
in
the
life
of
our
faith
,
let
us
draw
neer
to
the
flesh
of
our
Mediator
for
influence
and
succor
:
oh
!
how
far
off
do
promises
seem
to
bee
unto
us
?
Christ
is
our
peace
in
guilt
of
conscience
,
strength
to
sustein
us
with
patience
in
our
crosses
:
libertie
from
all
bondage
:
sufficiencie
to
enable
us
to
walk
with
God
,
to
crucifie
corruption
,
to
persevere
,
to
attain
the
resurrection
of
the
dead
.
2.
Again
,
it
should
encourage
our
faint
timorous
hearts
(
so
many
as
are
loden
with
our
burden
)
to
com
to
the
flesh
of
this
Mediator
for
eas
.
For
first
in
this
flesh
of
Christ
there
is
a
general
fitness
in
him
to
receiv
every
one
,
whose
nature
hee
beareth
,
for
in
that
nature
each
person
is
enclosed
.
Secondly
,
it
should
help
our
weakness
in
coming
to
God
the
father
,
by
coming
by
this
flesh
of
the
Lord
Jesus
.
Thirdly
,
let
us
com
and
plead
our
part
in
the
Lord
Jesus
for
our
portion
of
forgiveness
and
mercie
.
Fourthly
,
by
faith
com
and
draw
waters
from
this
well-spring
of
salvation
.
II
Branch
:
the
Divinitie
of
Christ
.
The
Lord
Jesus
our
Mediator
was
true
God
also
.
It
was
not
onely
the
second
Person
,
and
no
other
,
who
took
flesh
,
but
a
Divinitie
which
enabled
an
Humanitie
to
obey
and
suffer
,
that
God's
justtce
might
except
against
neither
as
insufficient
.
The
Acts
and
sufferings
of
Christ
(
as
flesh
)
reckoned
to
his
Divinitie
made
an
equal
satisfaction
to
God's
offended
Majestie
.
The
influence
and
valor
of
the
divine
nature
assisting
the
humane
,
for
the
fulfilling
of
the
merit
:
for
if
the
Suretie
fail
in
any
point
,
his
undertakeing
is
uneffectual
.
The
Mediator
then
beeing
to
mediate
between
God
and
Man
must
needs
bee
God
.
1.
In
respect
of
those
evils
hee
was
to
expiate
,
as
sin
and
uncleanness
.
2.
those
enemies
hee
was
to
vanquish
,
as
Satan
,
death
,
and
wrath
.
3.
Those
good
things
hee
was
too
purchase
,
eternal
righteousness
,
the
image
of
God
,
and
glorie
hereafter
in
the
presence
of
God
.
Vsn
I.
Let
this
teach
us
to
adore
the
Mysterie
of
the
Godhead
of
Christ
,
that
wee
rest
in
no
inferior
object
whatsoever
the
world
can
affoard
us
.
But
remember
hee
is
God
,
blessed
above
all
,
and
hath
merited
by
his
glorious
power
a
glorious
deliverance
for
his
Church
from
death
to
eternal
life
.
Vse
II.
This
affoard's
us
a
notable
ground
of
understanding
a
real
difference
of
the
persons
in
Trinitie
.
God
the
Father
send
's
God
the
Son
into
the
world
to
save
it
by
the
power
of
God
the
holie
Ghost
,
conveying
and
sealeing
his
merit
to
the
Soul
of
the
Elect.
Now
except
there
bee
admitted
a
real
distinction
of
the
persons
in
Trinitie
,
how
shall
one
and
the
same
God
for
beeing
,
bee
the
partie
satisfying
,
and
satisfied
?
Vse
III.
Of
Exhortation
to
all
that
are
loaden
with
their
sin
desireing
eas
:
to
com
to
this
second
well-spring
of
salvation
and
to
drink
water
of
life
freely
from
it
,
that
is
,
believ
it
for
themselvs
.
Especially
let
this
beat
down
self
in
us
in
the
matter
of
our
conversion
.
What
should
wee
bring
to
God
for
our
Redemption
?
can
wee
bring
any
light
to
the
Sun
,
or
drop
to
the
Ocean
?
all
fulness
is
his
;
hee
must
do
all
for
and
in
us
,
before
and
in
conversion
.
Again
let
us
lay
hold
on
Jesus
Christ
,
who
hath
satisfied
God
,
and
taken
away
wrath
.
Let
this
give
a
beeing
and
bottom
of
truth
to
all
the
promises
of
God
in
our
soul
.
And
let
us
draw
neer
with
confidence
to
the
God
of
promises
:
and
comfort
our
heavie
heart
in
the
view
of
the
hainous
circumstances
of
her
sin
,
makeing
it
out
of
measure
sinful
.
Bee
not
dismaid
,
hee
that
is
thy
Suretie
made
not
thy
peace
for
small
and
som
,
but
all
and
the
greatest
,
so
that
thy
thought
must
bee
how
to
receiv
this
fulness
,
not
for
the
greatness
of
this
sin
.
III
Branch
:
The
Personal
Vnion
.
Union
of
both
Natures
into
one
Person
,
by
the
unconceiveable
work
of
the
Spirit
:
it
's
much
that
Soul
and
Bodie
,
but
much
more
that
Flesh
and
the
Word
should
bee
really
in
one
Person
.
The
person
of
the
Word
took
the
nature
of
flesh
,
therein
to
subsist
.
It
is
called
Personal
Union
,
to
distinguish
it
from
other
Unions
in
Christ
,
and
all
other
Unions
whatsoever
.
In
Christ
there
is
a
well-spring
of
Unions
,
but
no
personal
Union
in
them
.
The
Union
of
Christs
Godhead
with
the
Father
and
the
Spirit
is
Essential
:
with
his
invisible
Church
,
Spiritual
and
Mystical
:
with
Water
in
Baptism
,
and
Bread
and
Wine
in
the
Lord's
Supper
,
Sacramental
.
In
other
Unions
,
the
things
united
are
One
,
either
by
bare
notional
apprehensions
,
as
things
understood
by
the
fancie
:
or
els
One
by
compounding
,
as
when
of
three
or
four
drugs
is
made
one
med'cine
:
or
els
by
mixture
and
confusion
,
as
when
Water
and
Wine
are
made
one
substance
:
or
els
by
Divine
institution
,
as
when
man
and
wife
are
made
one
flesh
:
none
of
these
are
personal
Unions
.
But
Personal
Vnion
is
such
an
one
as
whereby
both
natures
so
retain
their
distinct
properties
unconfounded
,
that
yet
they
remain
indissolubly
united
in
the
person
without
the
least
seqaration
,
no
not
at
death
in
the
grave
.
Vse
I.
This
teache's
us
to
conceiv
aright
of
the
person
of
Christ
:
wee
must
com
to
God
,
in
and
by
the
flesh
of
the
Son
,
the
second
person
.
The
equal
tearm
and
object
must
bee
the
personal
Union
,
i
e.
the
Manhood
must
as
truly
bee
praied
unto
and
adored
as
the
Godhead
.
Vse
II.
It
teache's
us
a
difference
between
the
subsisting
of
Christs
flesh
,
and
all
other
subsistings
:
wee
subsist
in
the
union
of
bodie
and
soul
,
which
two
make
one
and
the
same
person
:
but
the
manhood
of
Christ
is
no
person
or
subsistence
by
union
of
soul
and
bodie
,
but
by
assumeing
the
nature
of
man
into
the
person
of
the
Son
of
God
:
so
that
the
flesh
hath
no
subsisting
at
all
,
save
in
the
upholding
power
of
the
Godhead
:
as
the
plant
Misselto
hath
no
root
of
its
own
to
subsist
in
,
but
subsist's
in
another
tree
.
Vse
III.
To
encourage
the
soul
that
is
afraid
to
draw
neer
to
God
for
reconciliation
and
mercie
in
Christ
,
becaus
of
the
estrangement
of
it self
from
God
by
loss
of
image
.
Lo
,
the
Lord
is
willing
to
unite
himself
unto
thee
(
poor
soul
)
in
his
Son
,
by
vertue
of
his
union
with
thy
fearful
&
frail
nature
.
For
by
this
union
he
hath
purchased
a
spiritual
union
between
himself
and
the
sinful
soul
.
How
singular
an
encouragemement
then
should
this
be
to
a
poor
soul
to
fasten
on
the
promise
,
when
hee
see
's
it
assisted
by
this
all-sufficient
merit
,
issuing
from
the
union
of
both
natures
,
both
suffering
and
meriting
.
Quest.
What
is
the
Vnction
of
Christ
?
Answ.
It
is
a
consequent
upon
this
personal
union
:
whereby
the
Godhead
made
the
Manhood
full
of
himself
,
and
of
all
gifts
and
graces
of
the
spirit
,
meet
to
enable
him
to
his
work
of
mediation
,
and
by
name
,
separated
him
from
men
to
bee
excellent
,
as
to
bee
the
Prophet
,
Priest
,
and
King
of
his
Church
.
Hee
was
Priest
to
satisfie
and
pray
for
,
Prophet
to
teach
,
and
King
to
rule
and
deliver
his
people
.
I.
Vnction
of
Priesthood
.
The
Uuction
of
Priesthood
is
the
chief
part
of
the
Unction
of
Christ
,
becaus
by
vertue
of
that
office
hee
performed
the
great
work
of
satisfaction
.
Two
things
are
to
bee
considered
in
this
Annointing
of
Christ
our
Priest
:
1.
The
peculiarness
.
2.
The
furniture
of
gifts
.
For
the
first
,
although
there
were
many
things
in
the
ordinarie
Priesthood
of
Aaron
which
resembled
Christ
for
the
general
:
yet
becaus
there
were
many
things
verie
different
,
therefore
the
holie
Ghost
set's
him
forth
by
the
type
of
Melchisedeck's
Priesthood
.
For
as
hee
was
without
beginning
and
end
in
his
storie
,
so
was
Christ
,
not
as
Aaron
,
mortal
,
mutable
,
sinful
.
Secondly
the
Furniture
which
this
Unction
filled
the
Lord
JESUS
our
high-Priest
withall
,
and
that
without
measure
.
For
as
the
fulness
of
the
Godhead
dwelt
in
him
bodily
,
so
all
the
communicable
gifts
and
excellencies
thereof
dwelt
in
him
.
Eminent
wisdom
,
rightousness
,
humilitie
,
unblameablenes
,
,
holiness
,
separation
from
sinners
,
and
all
other
graces
:
but
(
as
I
take
it
)
one
fruit
of
his
Unction
was
his
peculiar
fitness
to
satisfie
.
That
holie
,
free
consent
of
his
to
the
will
of
his
Father
to
do
,
and
suffer
and
fulfil
all
righteousness
:
I
say
,
this
absolute
and
unstained
Obedience
to
go
thorow
all
difficulties
,
meekly
,
long-sufferingly
,
cheerfully
,
universally
,
and
constantly
,
emptying
himself
to
the
death
of
the
Cross
,
was
the
main
effect
of
this
Unction
,
and
the
bottom
of
that
infinite
complacencie
which
his
Father
had
in
him
saying
,
This
is
my
well-beloven
Son
in
whom
I
am
well
pleased
.
All
the
three
Offices
of
Christ
do
conspire
most
sweetly
together
.
The
Priesthood
before
the
other
two
,
becaus
els
wee
can
have
no
right
to
them
.
But
then
the
Prophecie
and
the
Kingdom
do
return
their
aide
to
the
Priesthood
.
First
the
Prophecie
teache's
what
the
Priesthood
is
,
and
by
what
order
and
degrees
the
Lord
settle's
reconciliation
and
peace
upon
a
poor
sinner
:
open's
the
doctrine
of
Faith
,
and
mysterie
of
Salvation
.
Then
it
teache's
how
to
put
on
the
Lord
Jesus
daily
,
to
apply
him
continually
for
forgiveness
as
our
daily
sacrifice
,
and
how
to
live
by
faith
,
and
to
bee
guided
in
our
particular
cours
and
conversation
according
to
knowledg
.
Secondly
the
Kingdom
convey's
the
power
of
the
Priesthood
into
the
Soul
,
and
effect's
that
which
the
prophecie
teache's
:
and
then
haveing
so
don
,
it
set's
up
a
perpetual
rule
in
the
soul
,
giveing
it
power
to
obey
both
in
doing
and
suffering
,
according
to
the
truth
revealed
.
II.
Vnction
of
Prophecie
.
The
unction
of
Prophesie
is
that
insusion
of
divine
light
into
the
manhood
of
Christ
,
by
virtue
of
which
hee
did
all
at
once
habitually
receiv
all
that
knowledge
and
wisdom
of
God
,
whereof
hee
was
possibly
capable
,
far
above
all
that
nature
,
art
,
experience
,
or
education
could
attain
unto
:
yea
far
above
all
that
which
Angels
could
comprehend
.
Onely
those
mysteries
excepted
which
finite
flesh
could
not
conceiv
.
as
the
day
of
Judgment
,
&c.
our
gain
hereby
is
this
,
that
hee
is
made
unto
us
by
vertue
hereof
true
wisdom
,
1
Cor.
1.
30.
both
in
the
purging
our
corrupt
mindes
from
all
blindeness
,
and
our
judgments
of
all
rashness
,
error
,
headlong
conceit
,
and
our
spirits
from
all
misleading
and
misguiding
of
us
in
our
conversations
:
so
that
neither
the
delusion
of
Satan
,
nor
dice-play
of
men
,
nor
other
error
can
carrie
us
from
the
truth
as
it
is
in
Jesus
.
III.
Vnction
of
Christ's
Ringdom
.
The
uuction
of
Christ's
Kingdom
is
that
influence
of
the
Godhead
into
the
Manhood
,
by
virtue
whereof
Christ
our
Mediator
is
the
Vice-roy
of
God
the
Father
,
deputed
under
him
to
govern
the
whole
world
,
but
especially
is
Church
.
Briefly
the
end
of
it
is
,
to
support
the
Priesthood
&
Prophefie
in
their
vigor
and
efficacie
:
that
hee
may
bee
a
Prince
and
Captain
of
Salvation
to
the
Elect
to
bring
them
to
God
.
This
Kingdom
of
Christ
assist's
his
Prophesie
by
susteining
and
strengthing
the
means
of
salvation
,
that
his
Gospel
,
Sacraments
,
Sabbaths
,
and
all
his
ordinances
,
together
with
the
ministerie
thereof
,
not
onely
in
beeing
,
but
also
in
their
full
effectualness
of
working
in
the
hearts
of
his
people
with
conviction
and
authoritie
.
It
is
no
small
Power
to
preserv
these
pillars
of
his
Throne
from
ruin
.
For
how
many
enemies
are
risen
up
since
his
asscention
openly
or
secretly
to
persecute
or
undermine
the
truth
?
how
hath
Satan
bestirred
himself
by
those
lion-like
Emperors
in
the
first
300
yeers
,
and
since
by
those
wolvish
Popes
,
and
by
Hereticks
and
other
instruments
of
the
Devill
to
raze
the
Scri●●●res
,
to
deface
the
chief
truth
of
God
,
the
Divinitie
,
the
Humanitie
,
the
Union
,
the
Puritie
of
spiritual
Worship
,
the
Integritie
of
Sacraments
,
the
justification
of
a
Sinner
by
Faith
alone
,
the
Works
of
the
Spirit
,
the
Resurrection
of
the
Bodie
,
and
the
whole
power
of
Godliness
.
To
this
very
hour
he
worketh
against
all
these
:
but
in
vain
:
for
this
our
King
looketh
down
from
his
throne
and
laugheth
them
to
scorn
,
and
destroyeth
their
policies
:
no
deluge
or
flood
of
his
malice
could
ever
prevail
against
these
;
but
still
they
continue
as
a
brazen
pillar
,
and
shall
survive
them
all
till
his
second
coming
.
And
not
onely
so
,
but
still
hee
support's
these
in
their
authoritie
to
over-rule
the
consciences
of
men
,
to
pierce
,
perswade
,
convince
,
convert
,
or
condemn
,
whether
they
believ
or
despise
them
.
and
to
settle
on
the
Elect
all
the
liberties
of
Redemption
,
Adoption
,
Holiness
,
and
Glorie
.
This
Kingdom
of
Christ's
assist's
his
Priesthood
by
sustaining
and
upholding
his
beleeving
servants
in
that
estate
of
grace
both
faith
and
sanctification
in
which
hee
hath
set
them
.
For
it
is
the
Kingdom
of
Christ
which
giveth
efficacie
both
to
his
satisfaction
and
intercession
for
the
keeping
of
all
such
as
are
given
him
by
the
Father
in
his
truth
and
name
.
Hee
enable's
his
sacrifice
to
forgive
them
and
reconcile
their
persons
:
his
holiness
to
sanctifie
them
,
to
change
their
natures
,
to
subdue
their
iniquities
,
to
set
up
his
Kingdom
in
their
hearts
,
to
make
them
spiritual
Kings
and
Priests
to
God
in
the
mortifying
of
their
lusts
,
and
their
liveing
to
God
in
the
power
of
Faith
and
Godliness
.
Moreover
Christ
as
a
King
subject's
all
his
people
to
himself
by
the
lawes
of
his
kingdom
.
For
hee
rule
's
not
by
tyrannie
,
but
by
law
and
command
.
These
lawes
hee
settle's
upon
his
Church
both
in
respect
of
conversation
and
administration
.
As
a
King
likewise
hee
protect's
his
people
:
shelter's
them
against
all
enemies
ghostly
and
bodily
:
for
hee
hath
fought
for
his
kingdom
valiantly
,
and
got
it
as
well
by
conquest
as
inheritance
;
haveing
overcom
Satan
,
Death
,
and
Hell
,
triumphing
over
them
all
.
Vse
I.
What
an
happie
estate
is
it
for
all
true
beleevers
to
bee
Kings
,
Priests
,
and
Prophets
to
God
tbrough
this
Unction
of
Christ
:
the
Beard
of
Aaron
and
the
skirt
of
his
cloathing
were
not
more
fragrant
with
the
overflow
of
his
oyl
of
consecration
,
then
the
persons
and
souls
of
the
Elect
are
precious
and
savorie
and
accepted
of
God
in
the
Unction
of
Christ
.
Whither
then
shall
wee
go
,
when
wee
want
wisdom
,
righteousnes
,
sanctification
,
and
redemption
,
save
to
this
fountain
which
is
made
to
us
of
the
Father
to
convey
them
unto
us
?
IV
Branch
:
Actual
Obedience
.
The
Lord
JESUS
became
piacular
for
us
:
not
onely
by
bearing
our
punishent
,
but
by
translation
upon
himself
the
real
imputation
of
our
guilt
.
Hee
was
made
Sin
Original
and
Actual
:
all
the
sins
of
the
Elect
were
charged
upon
him
;
that
hee
by
his
perfect
obedience
might
disannul
them
,
and
bring
in
and
settle
upon
us
perfect
righteousness
.
And
as
the
miserie
of
man
stand's
in
both
sin
(
and
guilt
and
stain
)
as
well
as
in
curs
,
so
must
our
suretie
perform
righteousness
as
well
as
bear
the
curs
.
Now
this
righteousness
of
Christ
is
both
his
natural
and
his
actual
,
opposite
to
this
natural
and
actual
unrighteousness
af
▪
Adam
.
His
obedience
doth
consist
in
his
whole
conversation
,
but
more
specially
from
his
baptism
to
his
death
:
in
which
hee
fulfilled
all
both
general
and
personal
righteousness
.
His
whole
conversation
toward
God
and
man
was
holy
.
But
especially
for
the
manner
,
measure
,
end
,
and
ground
of
all
hee
did
most
sincere
and
entire
,
adding
thereto
perfection
both
of
parts
and
degrees
,
so
that
there
was
nothing
amiss
.
Hee
was
a
righteous
servant
,
no
guile
found
in
him
.
V
Branch
:
Passive
Obedience
.
His
Passive
Obedience
is
his
whole
humiliation
,
both
in
the
abasement
and
sufferings
of
his
whole
life
,
through
the
which
hee
was
one
smitten
of
God
and
humbled
,
yea
,
a
man
of
sorrows
,
and
especially
that
one
main
suffering
upon
the
cross
,
whereby
hee
emptied
himself
most
thorowly
,
and
yeelded
himself
a
sacrifice
most
freely
to
the
wrath
of
his
Father
by
his
death
:
that
thereby
sin
with
all
her
penalties
inward
,
outward
,
and
eternal
,
with
that
power
which
the
law
and
all
enemies
,
hell
and
death
,
had
thereby
over
us
,
might
bee
abolished
,
justice
appeased
,
and
righteousness
and
life
obtained
,
Rom.
3.
25.
Heb.
9.
13
,
24.
1
Pet.
1.
19.
The
Passive
Obedience
stand's
in
two
things
:
-
1.
The
Preparation
thereunto
.
-
2.
The
Passion
it self
.
1.
The
Preparation
stood
in
two
things
:
partly
the
condition
hee
undertook
:
partly
the
antecedent
suffering
of
his
life
.
For
the
first
,
it
was
a
willing
putting
of
his
neck
into
the
collar
of
subjection
,
emptying
himself
of
his
glorie
so
far
,
as
being
the
Lord
of
all
,
to
com
into
the
fashion
of
a
servant
,
in
which
respect
hee
refused
no
tearms
,
but
despised
all
shame
,
Phil.
2.
4
,
5
,
6.
Heb.
12.
2.
3.
2ly
.
Haveing
subjected
himself
to
bee
a
meet
object
of
suffering
and
sorrow
,
hee
became
indeed
a
man
of
sorrowes
through
his
whole
life
:
and
therefore
hee
concealed
his
glorie
,
further
than
it
made
for
the
discharge
of
his
office
of
Mediator
,
as
a
Prophet
,
or
a
King
,
for
then
hee
step't
out
of
his
baseness
.
See
Matth.
21.
12.
Luke
13.
32.
2.
The
Passion
it self
:
considered
two
waies
:
-
1.
In
the
Parts
of
it
.
-
2.
In
the
moderation
of
it
.
For
the
Parts
:
first
hee
endured
the
forsaking
of
his
dearest
disciples
,
taken
by
his
own
servant
Judas
,
to
suffer
intolerable
indignities
,
&c.
Secondly
,
to
bee
put
to
the
shameful
death
of
the
Cross
.
Thirdly
,
to
these
add
the
greatest
of
all
both
in
the
Garden
and
upon
the
Cross
,
the
most
bitter
cup
of
wrath
which
hee
drank
from
the
hand
of
his
Father
:
which
made
him
in
an
agonie
to
sweat
drops
of
blood
;
and
to
pray
that
that
cup
might
pass
from
him
;
and
to
crie
out
,
My
God
,
why
hast
thou
forsaken
mee
?
The
Moderation
of
it
appeared
in
this
,
that
in
all
this
abasement
,
yet
that
measure
was
imposed
and
no
more
,
which
suited
to
the
dignitie
of
the
person
suffering
,
and
to
such
an
one
as
by
suffering
merited
,
and
could
not
bee
overcom
by
suffering
.
Hence
it
was
that
wee
had
intermission
of
all
his
agonies
and
fears
,
&c.
Vse
I.
The
doctrine
whereof
may
affoard
us
a
sweet
meditation
concerning
the
excellencie
of
the
grace
of
the
gospel
,
purchased
by
this
satisfaction
,
which
will
appear
by
a
comparison
of
the
Work
of
Creation
with
the
Work
of
Redemption
.
The
former
was
a
solemn
work
,
when
the
eternal
Word
made
man
according
to
his
own
image
:
But
when
the
same
eternal
Word
create's
man
the
second
time
,
a
few
words
will
not
serv
,
but
God
himself
must
emptie
himself
of
his
fulness
and
glorie
;
No
other
price
will
serv
turn
,
but
the
Actual
fulfilling
all
righteousness
,
and
the
shedding
of
his
heart-blood
.
At
this
work
,
not
onely
men
,
but
Angels
stand
and
wonder
:
Oh!
that
the
view
of
this
might
ravish
our
souls
with
the
worth
of
grace
to
say
,
The
least
dram
of
Grace
is
more
worth
then
the
whole
work
of
Nature
:
If
the
breath
of
Creation
were
such
a
thing
,
what
is
Regeneration
,
that
cost
not
a
breath
,
but
so
great
a
Workmanship
of
this
Active
and
Passive
satisfaction
?
Vse
II.
Let
us
abhor
the
conceit
of
such
Sectaries
,
as
imagine
there
was
no
necessitie
at
all
of
any
such
price-paying
to
justice
:
it
's
an
horrible
derogation
to
Scripture
,
and
to
the
wisdom
of
God
,
and
savoreth
of
a
prophane
and
audacious
spirit
:
rather
let
it
present
to
us
the
hideous
nature
of
sin
and
justice
:
if
sin
in
our
selvs
will
not
break
our
hearts
,
let
it
break
them
in
the
view
of
Christ
broken
by
them
:
Oh!
unspeakable
love
,
to
be
willing
to
bee
pierced
by
murderers
,
that
they
might
escape
;
to
say
,
Oh
Father
,
here
is
the
suretie
,
lay
no
debt
or
punishment
on
these
debtors
!
I
have
taken
all
upon
mee
,
if
thou
wilt
needs
have
the
uttermost
,
powr
out
thy
wrath
upon
him
that
can
satisfie
,
not
upon
them
that
cannot
:
trie
whether
there
bee
any
drop
of
mourning
in
thee
,
by
this
due
sight
of
sin
and
justice
,
and
say
,
O
Lord
,
if
I
were
left
to
bee
my
own
satisfier
,
if
thou
shouldest
have
said
to
Christ
,
as
once
to
Moses
,
Them
that
sin
against
mee
,
I
will
punish
,
of
thee
I
will
require
nothing
,
oh
,
how
terrible
had
our
condition
been
?
Vse
III.
Let
this
Doctrine
confute
,
First
all
Sectaries
who
teach
that
Christ
had
no
guilt
cast
upon
him
by
justice
,
that
Christ
suffred
nothing
in
his
soul
from
God's
Wrath.
Let
us
abhor
such
novelties
,
and
know
,
if
Christ
suffred
no
more
the
the
malice
of
man
,
there
remaineih
a
necessitie
of
a
second
suffering
for
us
,
from
justice
.
Let
us
beware
,
while
wee
go
about
to
mince
and
lessen
the
sufferings
of
Christ
,
wee
dstroy
the
truth
of
a
Mediator
,
and
bereav
the
soul
of
that
which
should
uphold
her
conflict
with
justice
.
Secondly
,
Let
it
teach
us
to
abhor
the
opinion
of
those
Lutherans
,
who
teach
that
wee
must
bee
possessed
with
the
verie
self-same
righteousness
wherewith
Christ
obeyed
and
suffered
;
and
this
they
imagine
to
bee
the
matter
of
our
justification
,
and
that
els
God
cannot
in
justice
acquit
us
.
But
thus
they
make
Christ
serv
for
no
other
ends
,
but
to
make
us
becom
our
own
Mediator
,
and
to
destroy
his
own
.
Thirdly
,
it
confute's
those
Sectaries
who
affirm
God
seeeth
no
sin
in
any
of
his
,
if
hee
have
once
imputed
Christ's
righteousness
to
them
.
This
error
arise's
from
not-distinguishing
these
two
,
Imputation
of
perfect
righteousness
,
and
perfect
imputeing
or
accepting
of
imputed
righteousness
.
No
man
is
justified
without
the
former
,
but
our
faith
failing
in
the
acceptance
,
must
needs
bee
looked
on
by
God
.
I
confess
hee
see
's
no
sin
,
but
hee
pardon
's
it
to
his
in
Christ
,
upon
faith
and
repentance
,
but
hee
punishe's
it
for
their
good
in
mercie
.
Again
,
what
if
wee
grant
,
God
see
's
no
sin
in
them
in
respect
of
their
justification
?
Is
therefore
their
Sanctification
perfect
?
Why
then
did
David's
Adulterie
displeas
the
Lord
?
or
why
do
wee
pray
,
forgive
us
our
Debts
?
or
why
saith
our
Savior
,
say
,
When
all
is
don
,
yee
are
unprofitable
?
Fourthly
it
confute's
all
such
as
cut
off
the
active
obedience
of
Christ
from
the
satisfaction
,
as
they
cut
the
garments
of
David's
servants
by
the
middle
.
It
may
bee
granted
them
,
that
the
passive
is
the
more
immediate
consummation
of
the
satisfaction
:
but
to
exclude
the
active
,
is
most
audacious
.
Vse
IV.
To
teach
all
God's
people
to
abhor
the
slaverie
of
hypocrites
,
who
,
if
they
could
shun
Hell
,
would
never
care
for
Rightousness
.
God's
people
,
although
they
could
sin
unseen
and
unpunished
,
yet
would
loath
it
.
They
take
as
deep
thought
for
God
as
for
their
own
wel-fare
.
Shall
a
beleever
rest
in
his
pardon
more
then
in
the
righteousness
of
God
,
which
may
make
them
accepted
and
beloved
?
No
:
the
Liverie
they
wear
is
,
The
Lord
our
Rightousness
.
Vse
V.
Let
this
rais
the
price
of
the
Lord
Jusus's
love
in
the
hearts
of
all
his
children
:
the
more
cost
,
the
more
love
.
Vse
VI.
How
should
it
teach
us
to
abhor
all
enemies
of
the
Cross
.
Vse
VII
.
If
this
death
of
the
Lord
Jesus
bee
our
satisfaction
,
and
the
freedom
from
sin
and
curs
,
our
pardon
,
peace
and
heaven
,
where
is
the
dwelling
of
our
hearts
upon
it
,
the
delight
of
our
souls
in
it
?
how
is
it
that
each
base
shadow
of
joy
can
affect
us
,
when
this
cannot
?
if
our
hope
were
here
onely
in
Christ
,
of
all
others
wee
were
most
miserable
.
Nothing
here
can
keep
thee
from
miserie
,
what
is
then
thy
happiness
?
This
satisfaction
onely
.
Let
it
bee
all
in
all
to
thee
,
the
seasoning
of
thy
blessings
,
supplie
of
all
wants
.
Vse
VIII
.
Especially
,
let
the
chief
stream
of
this
point's
use
,
bee
this
:
First
,
to
all
Ministers
to
teach
it
,
and
the
people
to
applie
it
to
themselvs
in
all
their
fears
,
yea
,
the
greatest
agonie
,
yea
,
death
it self
.
Whatsoever
thou
foregoest
,
hold
this
.
Stand
with
open
face
,
and
hold
this
mirror
to
poor
finners
,
that
they
may
behold
the
LORD
our
Righteousness
.
Secondly
,
to
all
People
:
Consider
yee
who
have
truly
felt
that
Serpent
of
the
Law
sting
yee
mortally
in
the
other
part
:
com
,
applie
the
remedie
in
this
:
look
upon
this
brazen
Serpent
and
live
:
and
first
,
I
say
,
feel
the
strength
:
Secondly
,
take
hold
of
it
,
and
make
peace
for
the
former
:
Know
,
without
a
promise
from
God
,
there
is
no
peace
unto
you
:
and
promise
there
can
bee
none
without
satisfaction
.
This
is
the
strength
of
an
offer
and
a
promise
.
Anger
abide's
in
God
,
without
this
price
,
and
thou
art
but
as
the
bush
,
and
drie
stubble
before
it
.
Bee
assured
then
no
promise
speak's
to
thy
soul
,
and
to
thy
heart
,
except
it
hath
this
strength
of
Christ
,
in
whom
each
one
is
Yea
and
Amen
.
Hence
com's
all
wrath
to
bee
turned
into
love
,
and
this
will
make
God
willing
to
offer
,
and
faithful
to
perform
,
els
not
.
That
bottomless
depth
of
mercie
in
thy
Judg
and
Enemie
cannot
bee
gaged
without
this
bucket
:
by
this
thou
maiest
reach
it
.
Again
,
as
this
is
sufficient
strenth
,
so
it
is
that
onely
which
can
redeem
thee
.
Hee
redeemed
us
,
not
with
pearls
,
but
with
the
precious
blood
of
the
Lamb
:
Wilt
thou
go
to
thy
duties
,
performances
,
grace
?
Alas
,
they
have
no
blood
of
expiation
in
them
:
all
these
will
say
,
satisfaction
is
not
in
mee
:
where
then
?
surely
here
onely
.
Vse
IX
.
If
so
,
abandon
all
,
and
cling
to
this
onely
.
Take
hold
of
this
sufficient
,
and
onely
sufficient
strength
,
as
the
Prophet
bid's
thee
.
Whatever
enemie
pursue
thee
at
the
heels
this
is
thy
refuge
,
that
here
thou
maiest
have
strong
consolation
in
all
fears
,
against
all
enemies
:
fearest
thou
the
sins
of
thy
youth
,
or
age
?
The
Lord
Jesus
was
conceived
in
the
Womb
,
that
the
infant
[
Elect
]
which
never
saw
light
migt
bee
saved
by
him
:
Youth
,
notwithstanding
her
disobediene
,
age
for
all
her
rebellion
,
might
bee
forgiven
.
Do
thy
moral
sins
of
murther
,
stealth
,
uncleanness
,
swearing
distress
thee
?
This
Lord
Jesus
fulfilled
all
righteousness
for
thee
.
Do
thy
spiritual
wickednesses
oprress
thee
?
an
unbelieving
,
secure
,
hard
heart
by
the
contempt
of
the
gospel
?
The
Lord
Jesus
suffered
the
powring
out
of
his
blood
,
to
break
the
heart
of
those
that
pierced
him
upon
the
Cross
.
Art
thou
poor
?
Thy
satisfier
was
so
.
Rich
?
Hee
was
the
Lord
of
all
.
Are
thy
sins
great
?
Hee
died
for
Noah's
drunkenness
,
Lot's
incests
,
David's
adulterie
.
Small
?
Lo
,
even
thy
least
vain
word
cost
him
his
life-blood
.
But
perhaps
not
som
sins
,
but
perhaps
sin
it self
and
the
bodie
of
death
trouble
's
thee
:
Hee
was
made
sin
that
knew
none
.
Oh!
then
,
whatsoever
sin
can
say
,
yet
go
on
to
the
throne
of
grace
,
as
Heb.
4.
16.
and
look
to
finde
mercie
in
time
of
need
.
Doth
the
Divell
,
gates
of
Hell
,
Conscience
,
or
the
Justice
of
GOD
threaten
thee
?
They
cannot
save
for
sin
:
if
they
do
,
thy
conscience
hath
her
answer
to
God
against
all
.
And
so
plead
this
thy
pardon
to
the
Lord
.
Say
thus
,
Oh
Father
,
even
thou
cuttest
off
thy
plea
in
giving
this
price
,
in
accepting
it
,
in
offring
of
it
to
mee
;
J
(
Lord
)
am
here
before
thee
pinched
and
damned
by
my
sin
:
if
thou
doest
reckon
it
to
mee
.
Oh!
Lord
,
I
put
this
blessed
price
beetween
mee
and
wrath
:
Lord
have
no
power
to
denie
it
mee
.
Even
I
,
if
I
were
left
with
an
Orphan's
estate
,
could
not
keep
it
from
him
.
Lord
,
I
am
fatherless
,
my
orphan's
stock
is
in
thy
keeping
:
thou
took'st
it
to
bestow
it
.
Lord
let
my
Soul
have
strong
consolation
in
her
seeking
refuge
to
thee
,
becaus
this
price
warrant
's
mee
.
VI.
Branch
:
The
Conquest
of
Christ
.
Hee
overcame
all
enemies
,
rose
again
from
the
dead
,
and
gave
a
full
beeing
to
the
merit
of
his
satisfaction
.
Conceiv
of
it
in
three
estates
of
Christ
:
1.
Before
his
death
.
Though
the
Lord
Jesus
was
not
exempt
from
mortalitie
and
infirmitie
,
but
subject
to
all
through
our
sin
:
yet
hee
conquered
in
suffering
:
for
he
endured
no
more
then
himself
pleased
.
2.
At
his
death
:
Although
our
Mediator
must
needs
drink
that
cup
which
his
Father
gave
him
,
yet
hee
was
a
conqueror
then
too
,
and
above
any
enemy
.
3.
After
death
:
when
they
had
got
his
dead
bodie
into
the
grave
,
hee
resumed
his
bodie
and
soul
again
,
and
gave
them
another
blow
wors
then
all
:
hee
rose
again
,
conquered
their
malice
,
never
more
to
bee
conquered
,
to
die
no
more
?
Act.
2.
24.
Rom.
1.
3.
Vse
I.
This
inform's
us
of
the
assurance
which
a
poor
soul
under
a
condition
of
grace
may
take
to
it self
in
pleading
her
part
in
this
satisfaction
.
For
by
his
conquest
hee
sent
his
Church
into
a
lively
possession
of
all
his
merits
.
Let
us
therefore
com
with
the
assurance
of
faith
to
the
throne
of
grace
.
Heb.
10.
22.
saying
,
Lord
give
the
poor
needing
servant
the
fruit
of
the
Lord
Jesus
his
obedience
,
the
power
of
his
conquest
,
the
full
efficacie
of
his
redemption
.
Oh
,
let
us
not
want
the
strength
of
this
perswasion
,
but
press
it
,
and
say
,
Lord
,
I
com
to
thee
in
the
merit
of
a
Christ
,
not
dead
,
but
alive
,
a
Conqueror
that
made
good
to
mee
all
his
sufferings
by
his
victorie
,
and
gave
all
his
enemies
a
dead
blow
,
when
they
looked
all
to
have
overthrown
him
.
Vse
II.
Sundrie
consolations
.
Touching
Faith
,
how
many
are
the
fears
that
a
poor
soul
hath
,
that
shee
shall
never
bee
able
to
believ
?
Within
herself
what
weakness
,
forgetfulness
,
melancholy
,
guilt
of
conscience
through
corruption
,
and
dead
heart
,
slavish
and
fearful
,
presumptuous
,
hardned
by
the
deceit
of
sin
,
unworthiness
,
neglect
of
the
season
of
grace
,
this
bodie
of
death
,
opposing
all
savor
of
goodness
?
and
so
even
death
of
bodie
make
's
them
afraid
,
they
may
die
ere
they
believ
.
So
without
them
,
what
temptations
against
God
and
they
Scriptures
?
what
enemies
have
they
to
darken
and
dull
them
,
their
sences
,
understandings
and
heart
?
what
enemies
of
the
wicked
have
they
without
them
?
III
Husbands
,
Wives
to
dismay
them
,
telling
them
that
they
cannot
bee
assured
in
this
life
of
their
salvation
.
How
do
enemies
affright
them
with
malice
,
threats
,
big-looks
,
disclain
and
scorn
,
putting
them
in
fear
they
shall
never
escape
out
of
their
claws
?
In
this
varietie
of
affliction
,
what
is
there
to
sustain
them
?
What
is
it
which
teacheth
to
kiss
the
rod
,
take
up
their
cross
,
and
bear
the
indignation
of
the
Lord
,
till
hee
plead
their
caus
,
and
bring
forth
their
light
?
Surely
the
strength
of
their
Captain
,
and
Conqueror
the
Lord
JESUS
,
who
hath
told
them
,
In
the
world
they
shall
have
affliction
,
but
bee
of
good
comfort
,
I
have
overcom
the
world
.
It
's
hee
that
tell
's
them
,
till
God's
season
of
their
suffering
bee
com
,
so
much
,
so
long
,
and
that
very
cross
God
hath
ordeined
for
them
,
no
enemie
shall
do
them
hurt
.
And
when
they
do
,
hee
will
make
it
tolerable
and
easie
unto
them
,
do
them
good
for
their
sakes
that
hurt
them
.
But
above
all
,
they
are
made
Conquerors
,
and
their
chin
is
kept
above
water
,
they
fight
under
hope
of
victorie
,
and
say
with
the
Church
,
Micah
7.
8.
Rejoice
not
over
mee
,
Oh
mine
enemie
,
for
when
I
am
down
I
shall
rise
;
and
when
thou
art
fallen
,
thy
wound
shall
bee
incurable
.
Lastly
,
it
comfort
's
them
by
faith
,
in
the
conquest
of
our
Lord
Jesus
,
against
the
power
of
death
and
the
grave
.
For
as
it
was
with
their
head
,
hee
could
not
bee
held
in
it
,
so
with
them
,
their
flesh
rest's
in
hope
of
that
triumph
.
This
conquest
make's
us
happie
in
all
our
miserie
;
For
why
?
Even
by
that
verie
death
,
which
is
the
last
enemie
,
and
the
gate
of
utter
miserie
to
the
wicked
,
the
Lord
open's
a
door
of
full
and
final
redemption
to
the
faithful
.
Their
lowest
ebb
is
the
next
step
to
the
highest
tide
of
their
soul's
happiness
,
and
final
freedom
from
all
sin
,
sorrow
and
enemies
.
Wee
shall
bee
as
much
out
of
Gun-shot
of
them
,
as
the
Lord
Jesus
himself
was
after
his
Conquest
.
VII
.
Branch
:
Applying
of
Christ's
Merit
.
The
Applying
work
of
Christ's
merit
is
that
solemn
part
of
his
Mediation
,
for
the
sake
whereof
hee
forsook
the
earth
,
and
was
exalted
above
all
principalities
,
and
sitteth
at
the
right
hand
of
God
his
Father
,
that
by
his
intercession
alwaies
made
for
his
Church
,
hee
might
applie
to
all
the
members
,
the
power
of
this
satsfaction
,
that
it
might
work
faith
in
those
that
want
it
,
and
confirm
it
in
those
that
have
it
.
Therefore
hee
is
called
Advocate
,
that
the
Church
may
enjoy
the
fruit
of
his
death
continually
.
And
as
the
ends
hereof
are
many
,
to
wit
,
to
present
the
prayers
of
his
people
unto
God
,
to
hold
them
close
to
his
Father
,
and
keep
them
in
his
love
,
to
cover
their
dailie
offences
,
and
continue
their
justification
and
acceptance
,
to
unite
them
one
to
another
,
and
to
protect
them
from
enemies
:
so
especially
to
bless
the
Ministerie
of
the
Gospel
for
the
breeding
Faith
in
the
souls
of
the
Elect
,
by
the
preaching
of
this
his
Blood
and
Death
.
So
that
when
wee
see
the
prevailing
power
of
the
Word
and
Sacraments
in
the
weak
ministerie
of
flesh
,
what
shall
wee
asscribe
unto
it
,
but
the
power
of
this
applying
work
of
our
Advocate
,
who
convey's
favor
of
life
,
of
brokenness
of
heart
,
faith
and
regeneration
thereby
into
the
souls
of
his
?
and
in
this
respect
,
hee
is
the
key
of
his
Fathers
bosom
and
fountain
,
to
unlock
and
set
it
open
(
beeing
sealed
before
)
for
Judah
and
Jerusalem
to
wash
in
.
Vse
I.
As
it
is
singular
for
all
uses
to
the
Church
in
general
,
and
all
the
lively
members
thereof
in
all
concernments
of
it
whatsoever
;
as
acceptance
of
their
praiers
,
beeing
perfumed
with
the
sweet
incens
thereof
,
protection
of
their
persons
,
safeguard
against
enemies
,
sustentation
of
their
souls
in
grace
,
perseverance
and
the
like
:
so
especially
,
seeing
by
the
blood
of
Jesus
wee
have
a
liveing
way
made
unto
us
by
his
flesh
,
let
us
draw
neer
with
a
pure
heart
in
assurance
of
faith
.
Oh!
it
should
bee
as
a
wel-spring
of
salvation
for
everie
drie
soul
to
com
unto
,
even
in
the
greatest
barrenness
,
deadness
and
fear
of
heart
,
that
the
merit
of
Christ
should
not
belong
unto
it
.
Therefore
go
not
to
the
Word
and
Sacraments
any
more
with
a
dead
and
sad
heart
,
as
if
there
were
▪
nothing
in
them
,
save
an
out-side
of
man's
voice
and
efficacie
to
perswade
:
behold
Christ
in
them
,
who
by
his
applying
power
,
convey's
into
them
strength
,
savor
,
persuasion
and
grace
,
that
his
poor
people
may
not
hear
his
Word
as
a
dead
letter
,
or
receiv
the
Seals
as
dumb
elements
,
but
as
divine
ordinances
assisted
with
the
Spirit
of
Christ
:
and
therefore
able
to
breed
faith
in
the
soul
,
and
truly
to
carrie
it
into
the
stream
of
his
satiafaction
.
Deceiv
not
thy self
in
the
condition
of
faith
,
and
assure
thy self
,
the
Lord
Jesus
will
give
thee
both
meat
and
appetite
,
the
object
of
his
righteousness
,
and
faith
to
believ
it
also
.
Vse
II.
Let
us
bee
exhorted
to
denie
our
own
strength
,
conceits
,
hopes
,
or
fears
,
and
and
as
oft
as
wee
go
to
the
Word
,
remember
it
is
a
word
of
reconciliation
.
Vse
III.
Let
all
the
faithful
Ministers
of
God
comfort
themselvs
in
their
weakness
and
defects
of
preaching
,
in
the
little
success
of
their
labors
,
of
woful
hardness
of
heart
in
their
people
.
The
Lord
Jesus
,
by
his
spirit
of
intercession
,
hold's
them
as
his
candle-sticks
in
his
right
hand
hand
:
and
hee
will
uphold
gospel
,
ministerie
,
and
the
power
of
both
in
the
mid'st
of
their
enemies
:
and
although
they
bee
never
so
furious
,
yet
Mic.
2.
7.
his
spirit
shall
not
bee
streightned
:
but
his
word
shall
still
bee
good
to
such
as
walk
uprightly
.
ARTIC.
III.
GOD'S
imputation
of
the
merits
of
CHRIST'S
righteousness
to
a
sinful
Soul
is
the
formal
caus
of
our
justification
.
IMputation
doth
import
such
an
act
of
GOD
the
Father
satisfied
,
as
doth
take
this
righteousness
,
and
reckon
it
to
the
needing
Soul
as
her
own
(
although
it
bee
inherent
in
another
)
to
cast
upon
it
an
estate
of
as
full
and
perfect
freedom
and
acceptance
as
if
it
had
never
sinned
,
or
had
fully
satisfied
:
for
look
how
he
dealt
with
our
Suretie
,
hee
made
him
sin
for
us
,
that
is
,
imputed
it
to
him
as
his
,
so
doth
hee
take
his
righteousness
and
count
it
ours
,
that
it
might
bee
really
ours
indeed
.
This
doctine
of
imputation
is
expressed
by
divers
phrases
in
the
Scripture
.
By
the
tearm
of
not-imputeing
sin
,
and
imputeing
righteousness
,
hee
intimate's
in
how
many
respects
Christ
hath
holpen
us
,
to
wit
,
both
to
forgiveness
in
the
one
,
beeing
made
sin
for
us
,
and
to
acceptation
in
the
other
by
cloatheing
us
with
his
righteousness
:
yet
so
,
as
by
both
Active
and
Passive
righteousness
jointly
,
not
severally
considered
.
By
imputeing
righteousness
,
and
imputeing
faith
for
righneousness
is
mean't
one
thing
.
Not
that
faith
in
any
sens
can
bee
our
righteousness
;
but
becaus
Christ
apprehended
by
faith
,
is
the
same
thing
which
faith
it self
in
the
Scripture
.
Beesides
,
faith
must
needs
concur
with
imputation
in
the
act
of
it
,
and
therefore
the
holie
Ghost
honor's
it
with
the
name
of
beeing
imputed
to
righteousness
.
For
first
,
God
enable's
the
soul
to
believ
on
the
Lord
Jesus
by
the
promise
and
the
spirit
thereof
.
Secondly
,
the
soul
yeeldeth
and
consenteth
.
Thirdly
,
God
casteth
hereby
this
righteousness
(
thus
believed
)
on
the
soul
,
and
impute's
it
to
pardon
and
life
:
So
in
the
point
of
justification
,
faith
is
said
to
justifie
,
becaus
of
her
necessarie
concurrence
:
which
phrase
is
tropical
,
the
instrument
beeing
put
for
the
principal
agent
.
The
issue
of
this
imputation
of
God
is
the
Act
of
God
justifying
us
really
and
freely
from
all
our
sin
and
guilt
,
and
all
the
curs
due
thereunto
,
quitting
us
by
proclamation
(
as
I
may
say
)
from
heaven
,
by
the
voice
of
his
spirit
through
faith
:
so
that
haveing
disabled
all
enemies
from
giveing
in
evidence
,
lo
,
hee
absolveth
us
,
as
haveing
nothing
com
in
against
us
.
Vse
I.
Let
this
bee
consolation
to
all
faint
and
weak
children
of
God
,
in
the
sight
of
their
little
grace
and
mean
gifts
,
and
in
the
fear
of
persevereing
to
the
end
:
If
one
should
com
and
tell
thee
,
thou
art
as
holy
as
Job
,
as
Upright
as
David
,
Believing
as
Abraham
,
Zealous
as
Phinehas
,
would
it
not
make
thy
heart
leap
within
thee
?
Surely
,
though
I
dare
not
say
these
of
thee
,
yet
I
say
this
:
If
all
these
had
not
the
robe
of
Christ's
imputed
rightousness
cast
over
the
holiest
of
all
their
Graces
,
their
unhallowedness
had
defiled
them
,
and
the
greatest
of
their
holiness
had
not
profited
them
.
And
lo
,
this
robe
thou
hast
as
fully
,
largely
and
deeply
as
the
best
of
all
these
ever
had
.
Thy
righteousness
of
imputation
is
as
large
as
the
largest
of
theirs
.
Again
,
touching
thy
fear
of
holding
out
,
proov
to
thy self
thy
faith
in
this
act
of
imputation
,
and
that
thou
hast
received
that
from
God
,
and
then
I
assure
thee
,
that
eternal
Spirit
by
which
the
Lord
Jesus
offred
up
himself
for
his
Elect
,
(
the
weakest
as
well
as
the
strongest
)
shall
sustain
thee
:
it
is
the
stock
which
thou
art
(
by
imputation
)
implanted
into
,
which
hold's
thee
,
not
thou
it
.
Vse
II.
Teacheth
us
the
excellencie
of
faith
:
first
,
in
respect
of
the
nature
of
it
;
other
Graces
of
inherence
dwel
in
the
soul
,
and
are
active
within
the
soul
more
or
less
,
as
patience
,
sobrietie
,
&c.
But
the
nature
of
faith
(
although
it
bee
a
gift
put
into
the
soul
,
yet
)
standeth
rather
in
a
passive
receptiveness
,
then
an
activeness
.
Secondly
,
in
respect
of
the
constancie
of
it
:
other
graces
,
while
they
last
,
stand
us
in
great
stead
,
as
patience
under
a
cross
,
thanks
for
blessings
:
but
faith
alwaies
receiv's
his
imputation
of
Christ
from
the
father
,
as
well
to
cover
and
beautifie
us
all
our
life
,
as
at
our
first
conversion
,
and
carrie's
her
influence
into
each
grace
,
both
to
strengthen
and
keep
the
life
of
it
,
as
also
to
cover
the
wants
of
it
,
yea
the
defects
of
the
whole
cours
.
No
grace
can
supply
faith
properly
:
but
faith
suppleth
all
them
.
Thirdly
,
in
respect
of
the
prerogative
of
it
,
that
it
's
admitted
to
bee
all
in
all
with
God
for
the
soul
:
for
it's
Faith
onely
that
maintain's
Union
,
and
thereby
communion
with
God
.
Vse
III.
Let
it
provoke
all
that
partake
this
imputation
to
bee
thankful
to
God
,
for
his
most
wise
and
gracious
providence
,
that
hath
cast
their
portion
so
in
this
life
,
that
if
there
bee
any
defect
,
it
should
bee
in
things
of
less
necessitie
:
but
for
those
that
are
most
essential
hee
is
most
large
and
full
in
his
provision
for
them
.
Vse
IV.
Let
it
bee
a
ground
of
self-denial
to
us
.
As
wee
would
obtain
this
righteousness
of
another
,
so
let
us
bee
naked
of
our
selvs
.
It
is
witten
of
Mr
Rollock
,
that
beeing
on
his
death
bed
,
and
much
encouraged
by
them
that
visited
him
,
by
his
worthie
labors
,
I
abhor
(
saith
hee
)
my
Rectorship
of
the
Universitie
,
Readership
of
Divinitie
,
and
Pastorship
of
Edenborow
(
all
which
with
great
profit
to
all
hee
under-went
)
that
I
may
bee
found
in
Christ
,
cloathed
with
his
righteousness
,
all
mine
own
is
dung
in
comparison
of
this
.
Com
as
Mephibosheth
,
a
limping
cripple
to
David
,
when
I
was
a
dead
dog
my
Lord
accepted
mee
.
I
Sam.
19.
As
poor
Abigail
sent
for
to
bee
a
Queen
,
said
,
Let
mee
bee
an
handmaid
to
wash
the
feet
of
thy
servants
,
2
Sam.
25.
Shee
knew
,
meer
marriage
to
a
King
would
make
a
Queen
,
without
bringing
any
thing
.
And
thus
doing
,
thy
unworthiness
shall
not
hurt
thee
,
but
help
on
this
robe
upon
thy
bare
shoulders
.
Com
thus
to
the
Lord
and
say
,
here
,
Lord
,
is
a
naked
wretch
,
put
on
the
Lord
Jesus
upon
mee
,
I
have
no
cloathing
to
hinder
thee
:
thou
bid'st
mee
put
him
on
,
Rom.
13.
vlt.
But
Lord
do
thou
fit
him
for
mee
in
particular
,
for
my
soul
,
for
my
sin
,
against
my
curs
:
and
then
take
him
Lord
,
put
him
on
mee
also
,
reckon
him
to
mee
,
account
with
mee
in
him
,
and
make
mee
his
righteousness
,
as
thou
madest
him
my
sin
,
and
I
shall
count
it
as
real
,
as
if
I
had
it
of
mine
own
.
Vse
V.
Let
it
stablish
and
comfort
every
beleever
against
all
his
fears
.
Oh!
it
cannot
sink
into
a
poor
soul
privie
to
all
her
defilements
,
that
the
Lord
should
ever
pardon
or
accept
her
.
Remember
imputation
is
not
takeing
all
sin
out
of
thee
at
once
(
that
must
abase
thy
heart
as
it
abased
thy
Suretie
)
but
a
not-imputeing
it
unto
thee
.
Our
blessedness
stand's
not
in
the
want
of
sin
,
but
in
the
Lord
not
imputeing
it
.
The
bush
burn't
,
but
the
wonder
was
,
that
it
was
not
consumed
.
The
Lord
imput'es
not
thy
sin
,
cover's
it
,
take's
away
the
condemning
power
,
impute's
not
the
actual
offences
thereof
to
thee
.
Hee
look's
at
his
own
image
in
thee
.
In
all
thy
duties
,
praiers
,
there
is
thy
dunghill
and
his
pearl
,
hee
behold's
that
which
is
his
,
cover's
that
which
is
thine
,
(
not
to
make
thee
bold
,
but
thankful
and
humble
)
.
Vse
VI.
Let
this
excellencie
of
faith
,
as
comfort
us
in
one
respect
,
so
humble
us
in
another
.
For
imputation
is
onely
for
this
life
,
and
argueth
a
defect
of
that
which
shall
bee
in
another
:
the
thing
imputed
is
perfect
:
but
the
person
to
whom
is
corrupt
:
and
faith
herself
shall
ceas
and
bee
abolish't
.
Wee
will
perhaps
confess
that
wee
should
bee
blank
for
our
corruptions
of
pride
and
covetousness
:
but
the
truth
is
,
our
grace
and
virtues
should
humble
us
:
yea
faith
it self
,
becaus
still
our
life
of
inherence
and
perfect
holiness
is
wanting
.
ARTIC.
VI.
The
Gospel
and
the
offer
of
Grace
in
it
is
the
Revealer
of
this
deliverance
.
THe
Soul
in
her
distress
hath
to
do
with
God
,
to
his
tribunal
shee
stand's
as
her
Judg.
Now
it
is
not
the
hearing
of
his
giveing
of
Christ
,
nor
of
a
satisfaction
,
which
can
quiet
her
:
but
this
,
that
shee
may
know
it
's
given
and
performed
for
her
.
The
offended
Father
hath
accepted
this
satisfaction
,
is
well
pleased
with
it
,
his
heart
is
made
placable
by
it
,
and
now
his
heart
is
opened
,
and
his
bosom
of
love
bared
towards
a
poor
wretch
:
and
this
hee
utter's
by
a
proclamation
,
and
by
an
offer
of
grace
to
them
,
if
they
will
believ
him
to
mean
as
he
speak's
,
See
2
Cor.
5.
20.
21.
Him
that
knew
no
sin
,
hee
made
sin
,
ctc.
And
what
of
this
?
Therefore
hee
saith
,
bee
reconciled
to
God
.
Now
when
the
soul
hear's
of
this
ground
and
building
,
shee
feel's
herself
to
have
somwhat
to
say
for
herself
in
this
her
dealing
with
God
:
I
thank
thee
,
O
Lord
,
for
thy
granting
it
,
and
for
the
price
paid
:
but
now
,
seeing
thou
hast
don
it
,
that
in
thy
being
satisfied
I
might
have
my
part
in
it
,
as
offred
and
pinn'd
on
my
sleev
,
when
I
see
a
thing
more
precious
than
the
world
laid
in
my
lap
by
thy
hand
,
I
tremble
to
think
I
should
refuse
my
own
salvation
.
The
Gospel
in
the
Ministerie
of
reconciliation
,
is
the
instrument
of
this
Revelation
,
and
that
both
fully
and
onely
.
Paul
tell
's
us
,
that
when
the
love
of
God
appeared
,
then
hee
saved
us
.
This
appearance
is
the
light
of
the
Gospel
,
and
the
arising
of
the
day-star
thereby
in
the
heart
.
Now
yet
this
Gospel
is
not
the
mean
,
in
respect
of
the
bare
letters
and
syllables
of
it
,
but
in
the
Ministerie
of
reconciliation
.
Paul
speaking
of
this
great
gift
of
Christ
,
twice
joine's
this
with
it
,
and
hee
hath
made
us
Ministers
of
reconciliaton
;
as
if
this
were
a
material
point
:
Wee
the
Ministers
of
God
,
beeseech
you
,
bee
reconciled
:
receiv
not
the
grace
of
God
in
vain
.
It
were
a
great
help
to
our
faith
to
consider
God
hath
seal'd
Ministers
to
engage
their
truth
for
God
,
that
if
God
do
not
mean
as
hee
speak's
,
they
are
liers
.
Wee
had
never
known
sin
,
but
by
the
law
:
so
neither
Grace
,
but
by
the
Gospel
.
And
surely
who
so
will
profit
by
this
Article
,
must
get
this
lesson
by
heart
;
That
the
Lord
who
freely
purposed
,
and
faithfully
sent
his
Son
into
world
,
still
continue's
his
freedom
,
and
doth
offer
the
Lord
Jesus
with
his
excellencie
most
freely
.
A
bottom
of
most
unspeakable
comfort
to
all
poor
bruised
reeds
and
broken
souls
.
For
if
hee
bee
freely
offred
,
what
poor
soul
should
doubt
to
accept
him
?
What
is
freeer
than
gift
?
Hee
that
gave
him
freely
,
cannot
withdraw
him
again
,
nor
keep
back
his
satisfaction
from
a
needing
soul
,
as
if
hee
repented
.
It
behoov'd
us
then
much
to
understand
the
truth
of
this
freedom
,
which
in
a
few
particulars
I
willname
.
First
,
God
offer
's
Christ
of
his
own
accord
,
therefore
freely
.
Secondly
,
hee
offer
's
us
better
then
that
Adam
lost
:
The
burning
down
of
our
hous
was
the
occasion
of
our
greater
repairing
.
As
hee
said
,
I
had
perished
if
I
had
not
been
taken
prisoner
.
Thirdly
,
hee
offer
's
to
the
undeserving
.
Wee
were
Theevs
,
Traitors
and
enemies
:
when
wee
did
all
wee
could
to
pull
him
out
of
his
throne
,
yea
slew
the
Lord
of
life
,
then
died
hee
for
us
.
Fourthly
,
hee
offereth
freely
who
offer
's
instantly
upon
our
need
.
No
sooner
did
Adam
fall
,
but
the
offer
followed
:
the
seed
of
the
woman
,
&c.
No
sooner
doth
a
poor
wretch
need
mercie
,
but
it
prevent's
him
.
Ho
every
one
,
com
,
&c.
Hee
that
offer
's
leasurely
,
is
but
a
cold
giver
:
but
speedie
offring
is
double
grace
.
Fifthly
,
when
hee
hath
offered
and
given
,
hee
repent's
not
.
Of
all
works
of
which
God
is
said
to
repent
him
,
it
is
neverr
said
,
hee
repented
to
offer
mercie
.
Nay
,
hee
is
so
far
from
it
,
that
hee
hath
sworn
and
will
not
repent
.
God
never
repent's
of
mercie
,
that
hee
might
repent
us
of
our
unthankfulness
and
unbelief
.
Sixthly
,
the
Lord
is
exceeding
glad
when
his
offer
is
taken
,
and
no
way
so
displeased
,
as
when
it
s
in
vain
,
2
Cor.
6.
2
Heb
,
2.
3
,
4.
No
disobedience
is
so
odious
to
him
as
unbelief
,
Joh.
3.
19.
Nor
for
which
hee
will
so
severely
punish
,
2
Cor.
4.
4.
Hee
is
master
of
his
richest
gift
:
count's
it
his
honor
to
give
the
best
most
freely
,
Joh.
6.
27.
Hee
hath
a
royal
heart
,
and
can
beteam
to
the
basest
worm
the
priveledg
of
pardon
,
adoption
and
glorie
:
and
hee
giv's
an
heart
capable
of
his
offer
also
;
els
how
could
an
oyster-shell
contain
this
fountain
,
all
to
teach
the
soul
to
recover
it self
out
of
her
cursed
distust
,
and
measureing
the
Lord
and
his
gift
by
her self
and
her
capableness
,
whereas
all
his
are
inlarged
by
him
with
his
offer
to
bee
comprehensive
of
it
,
the
Lord
makeing
a
poor
shallow
heart
meet
to
receiv
his
fulness
,
Eph.
3.
17.
Seventhly
,
hee
offer
's
without
expecting
again
:
as
wee
say
,
hee
lend's
freely
who
expects
no
requital
:
the
Lord
indeed
look's
for
honor
at
the
hands
of
his
servants
:
but
first
hee
giv's
the
gift
;
and
secoudly
the
heart
;
and
thirdly
accept's
it
as
honor
,
beeing
no
addition
to
perfection
.
The
Lord
offer
's
grace
to
none
,
whom
rather
hee
might
not
bee
ashamed
to
own
.
Such
is
man's
baseness
that
even
in
his
greatest
freedom
hee
seek's
himself
.
A
father
will
give
his
childe
his
Land
;
but
when
?
after
death
when
it
cannot
pleasure
him
.
Till
then
hee
will
have
rent
.
And
wee
have
a
secret
end
in
our
gifts
,
I
give
,
that
hee
may
requite
.
But
the
Lord
offer
's
to
such
as
can
no
way
content
him
,
or
bee
pleasing
:
Hee
giv's
first
to
make
them
so
,
but
finde's
them
odious
,
that
hee
may
shew
what
hee
can
finde
in
his
heart
to
do
,
and
make
all
men
astonish't
at
his
meer
gracious
grace
,
and
to
boast
of
the
Lord
.
Eightly
,
hee
require's
nothing
in
us
toward
the
accepting
his
offer
.
All
our
own
make's
our
accepting
frustrate
.
Rev.
1.
22.
Com
and
drink
freely
of
the
waters
.
Joh.
7.
If
any
man
thirst
,
let
him
drink
freely
.
God
giv's
,
and
upbraid's
not
our
nothing
.
Nay
our
emptiness
is
our
best
plea.
Esay
55.
1.
Com
and
buy
for
nothing
:
self
denial
is
our
best
price
;
and
hee
that
com's
and
offer
's
to
God
any
thing
,
and
bring
's
cost
to
God
,
loose's
his
gift
.
This
offer
will
appear
so
much
the
freer
,
if
also
wee
mark
the
circumstances
in
which
the
Scripture
expresseth
the
offer
,
called
the
cords
of
love
by
Hosea
:
by
which
hee
draw's
the
soul
to
see
his
meaning
,
somtimes
by
his
long
patience
and
waiting
upon
her
;
notwithstanding
all
her
deafness
of
ear
,
and
deadness
of
heart
,
and
dallying
with
his
offer
.
Oh!
his
locks
are
bedewed
with
the
drops
of
the
night
!
His
long
suffering
and
patience
is
a
bottomless
depth
beyond
all
the
expectation
of
man
!
It
is
long
ere
thy
unbelief
could
wearie
him
;
hee
hath
lengthened
out
the
season
of
grace
,
according
to
the
length
of
grace
it self
;
forborn
thee
long
,
kept
off
judgment
a
long
while
,
which
might
have
swept
thee
away
from
hope
many
years
since
.
Hee
hath
recovered
the
lives
of
many
of
us
twice
or
thrice
,
that
wee
might
renue
our
covenants
and
keep
them
.
And
hee
hath
spared
us
when
wee
have
broke
them
,
pressing
in
upon
us
with
renuing
of
good
motions
and
affections
which
wee
had
quenched
,
as
being
loth
to
lose
us
,
giveing
us
helps
and
means
even
out
of
season
,
after
long
contempt
,
confessing
himself
to
mean
as
hee
speak's
:
Why
lay
you
out
your
money
,
and
not
for
bread
,
and
your
silver
for
that
which
profit's
not
?
Hearken
unto
mee
!
eat
good
things
!
So
somtimes
by
his
protestations
of
his
loathness
that
any
poor
soul
should
perish
!
Why
will
yee
die
oh
yee
hous
of
Israel
!
Anger
is
not
in
mee
,
why
should
flame
consume
the
stubble
!
What
should
I
do
to
my
vine
that
I
have
not
don
?
Somtimes
by
his
passions
and
lamentations
;
Luke
19.
42.
Oh!
that
thou
hadst
seen
,
even
in
that
day
,
the
things
that
concern
thy
peace
;
but
now
they
are
hidden
!
Those
tears
and
mournings
over
Jerusalem
for
her
hard
heart
and
contempt
,
have
been
and
are
still
over
thee
!
If
there
bee
any
dampings
and
streightnings
of
spirit
,
thou
hast
caused
them
by
thy
dalliance
and
heart
that
would
not
repent
.
But
the
Lord
for
his
part
still
crie's
,
How
oft
would
I
have
gathered
thee
as
the
Hen
doth
her
chickens
?
Somtimes
by
his
writeings
to
this
feast
of
his
Son
,
somtimes
by
his
contestation
,
,
somtimes
by
his
entreaties
and
earnest
exhorting
,
somtimes
by
his
allurements
,
to
perswade
and
toll
on
the
heart
that
hang's
off
,
by
the
promise
of
all
the
good
things
which
hee
offereth
;
somtimes
by
his
severe
threats
to
all
that
refuse
his
offers
:
all
these
shew
how
willing
and
cordial
hee
is
to
part
with
his
grace
:
and
lastly
,
somtimes
by
the
universalitie
of
it
,
that
hee
dispenceth
it
without
all
respect
of
persons
,
age
,
sexes
,
states
and
conditions
,
who
exempt
not
themselvs
.
But
the
special
properties
of
this
offer
are
three
:
-
1.
Libertie
.
-
2.
Simplicitie
.
-
3.
Fidelitie
.
First
,
hee
offer
's
to
whom
hee
pleaseth
,
passing
by
millions
of
people
in
the
world
:
so
that
it
is
meerly
unconditional
and
free
,
as
,
when
Paul
came
to
Athens
or
Ephesus
,
who
had
never
heard
of
the
Gospel
before
.
Secondly
,
the
Lord
beeing
truly
pacified
in
Christ
offer
's
it
simply
hithout
grudging
,
with
an
open
heart
,
meaning
as
hee
speak's
.
Thirdly
,
Fidelitie
,
whereby
hee
doth
most
readily
and
fully
perform
whatsoever
hee
offer
's
to
all
,
who
put
him
to
the
triall
,
and
accept
it
.
This
is
the
main
hinge
,
whereupon
the
door
of
Hope
and
Faith
turneth
.
For
an
Offer
is
no
otherwise
differing
from
a
promise
,
then
as
a
general
out
of
which
a
particular
issueth
:
the
promise
is
included
in
an
offer
,
but
yet
in
special
,
expressing
the
covenant
of
God
to
all
that
express
the
offer
,
that
hee
will
receiv
them
,
bee
their
God
,
both
in
pardon
and
all-sufficiencie
.
Into
these
the
soul
doth
wholy
powr
out
herself
:
which
that
wee
may
understand
,
consider
this
;
that
wee
have
to
do
with
the
Father
immediately
,
but
with
our
Lord
Jesus
onely
mediately
,
as
a
mean
to
lead
us
with
confidence
to
him
.
The
Father
properly
look's
at
the
Son
as
our
Suretie
,
and
us
for
his
sake
:
but
wee
look
at
him
directly
;
and
to
our
Lord
Jesus
,
as
our
Mediator
.
So
that
look
what
wee
can
shew
for
our
reconciliation
,
must
com
from
the
Father
,
and
that
is
his
offer
and
promise
,
oath
and
covenant
of
mercie
.
Into
that
therefore
the
poor
soul
is
to
resolv
it self
,
all
her
doubts
,
fears
,
temptations
and
distempers
whatsoever
.
Vse
1.
This
teache's
us
to
adore
the
depth
of
God's
justice
against
sin
,
that
hath
still
left
so
many
Nations
in
their
utter
darkness
and
brutish
ignorance
of
the
Gospel
.
How
should
this
woful
desertion
provoke
us
to
prize
the
revelation
of
this
Mysterie
to
us
?
as
for
them
,
how
should
we
pittie
them
?
Vse
II.
Secondly
,
this
is
terror
to
all
Papists
that
maliciously
hide
and
darken
this
precious
offer
of
God
in
the
Gospel
,
from
the
eies
of
the
blinde
people
;
terror
to
all
profane
scorners
,
who
reject
the
Gospel
,
and
prize
their
swine
,
their
pottage
,
their
pleasures
,
eas
and
pomp
,
more
then
the
Gospel
;
reproof
of
all
Non-discerners
of
this
Grace
of
the
Gospel
,
the
feet
of
a
Minister
shoul
bee
beautiful
in
this
main
respect
,
(
though
others
also
)
beecaus
hee
bring
's
glad
tidings
of
peace
!
Vse
III.
Reproof
to
all
that
sleight
the
Gospel
in
the
offer
thereof
,
prefer
their
oxen
and
farms
,
their
self-love
,
ends
and
liberties
before
it
.
Vse
IV.
Advertisement
to
God's
Ministers
,
to
magnifie
their
Ministerie
in
deed
and
practice
,
by
beseeching
the
people
to
bee
reconciled
to
God
.
Vse
V.
This
should
scare
all
from
infidelitie
and
contempt
of
God's
offer
:
Oh!
it
's
free
and
from
meer
good
will
,
the
Lord
is
tied
to
none
;
Hee
hath
rejected
millions
of
Jewes
and
Turks
and
Baptized
ones
,
and
chosen
to
offer
grace
to
thee
.
And
,
shall
the
contempt
of
the
free
offer
of
that
which
thousands
would
have
been
glad
of
(
upon
the
price
of
going
from
sea
to
sea
for
it
)
bee
pardonable
?
Do
but
consider
what
woful
punishment
will
lie
upon
thee
,
who
refusest
such
an
offer
laid
in
this
lap
.
When
as
many
poor
souls
would
rejoice
if
the
spending
of
dayes
and
nights
might
procure
them
a
tender
and
believing
heart
to
receiv
it
;
and
yet
complain
,
that
they
cannot
com
by
it
.
Oh
,
tremble
at
the
freedom
of
this
offer
!
Bee
humble
and
base
in
thy self
to
consider
but
this
;
I
am
a
poor
wretch
,
standing
to
the
mercie
of
a
free
God
who
hath
it
to
give
where
hee
will
,
and
to
denie
it
at
his
pleasure
.
If
hee
give
it
to
a
prodigal
son
,
and
denie
it
to
a
moral
civilian
:
if
hee
give
it
to
one
that
came
into
the
vineyard
at
the
eleventh
hour
,
and
denie
it
to
him
that
came
in
at
the
seventh
:
if
hee
denie
it
to
the
willer
and
runner
,
and
bee
found
of
such
as
sought
him
not
,
who
shall
alledg
against
freedom
?
May
hee
not
do
with
his
own
as
him
please's
?
Oh!
despise
none
!
least
the
Lord
make
the
despiser
seek
to
the
despised
,
and
bee
glad
of
their
portion
.
Oh!
turn
all
emulation
and
scorn
into
humilitie
,
and
deep
adoring
of
this
freedom
.
Vse
VI.
Dallie
not
with
this
offer
of
grace
.
There
is
a
while
of
it
,
a
season
annexed
to
the
offer
.
The
same
breath
which
urgeth
to
receiv
the
grace
of
God
,
add's
a
charge
:
For
hee
hath
said
,
In
an
accepted
time
I
have
heard
thee
,
and
in
the
day
of
salvation
have
I
succored
thee
.
Oh
,
that
in
that
thy
day
thou
hadst
seen
!
Now
when
is
this
day
?
Surely
it
is
not
the
day
of
possible
mercie
,
but
of
seasonable
mercie
:
Then
when
as
,
(
besides
health
,
means
and
the
offer
of
grace
)
the
Lord
putt's
a
special
spirit
into
the
Ministerie
of
the
Word
,
so
that
it
pierce's
into
the
heart
with
perswasion
:
when
the
terrors
of
it
are
weightie
and
serious
,
the
promise
it
is
(
as
the
early
fruit
in
Summer
)
welcom
and
savorie
:
when
sin
is
bitter
to
the
soul
,
and
when
it
is
irksom
to
it
,
to
bee
out
of
God's
favor
:
When
the
heart
break
's
and
mourn's
after
God
,
and
can
spend
nights
after
dayes
in
seeking
:
and
it
cannot
bee
quiet
,
but
is
held
on
by
peculiar
tenderness
to
attend
grace
.
Alas
!
there
will
bee
a
season
of
God's
weariness
;
and
his
spirit
shall
not
strive
with
man
.
Hee
will
have
also
a
season
of
leaving
thee
to
that
contempt
,
which
despised
the
counsel
of
God
for
thy
salvation
.
Abhorring
of
light
,
preferring
darkness
,
despising
the
Ministerie
and
Ordinances
,
revolting
from
those
insinuations
of
grace
which
once
seemed
precious
,
I
say
these
are
spiritual
wickednesses
,
and
far
exceed
moral
evils
.
Vse
VII
.
Let
this
bee
a
sweet
preparative
unto
us
,
to
frame
us
to
believ
.
Entertain
wee
not
any
base
cursed
thoughts
of
God
in
the
simplicitie
of
his
offer
.
Nourish
all
possible
persuasion
in
the
soul
of
his
unfeigned
meaning
towards
thee
in
this
kinde
:
thou
canst
honor
him
no
better
,
than
to
agree
with
him
,
in
his
meaning
well
to
thee
.
There
is
no
greater
difficultie
of
faith
then
this
seed
of
bondage
in
us
,
to
judg
of
God
by
our
selvs
.
Wee
muse
as
wee
use
.
If
wee
have
an
enemie
,
wee
cannot
forget
his
wrongs
,
wee
meet
him
not
without
indignation
:
and
therefore
so
wee
think
of
God
also
to
us
,
and
the
rather
,
becaus
hee
hath
so
much
vantage
over
us
.
But
oh
poor
wretch
,
jealousie
aagainst
his
love
?
Is
it
not
rather
oyl
to
the
flame
?
Pull
down
thy
traitor's
heart
;
hate
not
him
whom
thou
hast
hurt
;
put
on
an
holie
and
childe-like
opinion
of
him
,
who
when
hee
needed
not
,
yet
purposed
,
sent
,
received
this
satisfaction
for
thee
,
and
therefore
cannot
lie
in
offering
it
to
thee
.
Say
thus
:
Lord
,
thy
sweet
offer
,
naked
bosom
,
cords
of
love
,
passions
of
sick
love
,
somtime
to
allure
,
somtime
to
contest
,
command
,
urge
,
threaten
,
and
beseech
,
turning
thee
into
all
forms
of
persuasion
,
to
win
my
soul
:
all
these
convince
mee
of
thy
wel-meaning
towards
mee
.
If
my
own
enmitie
to
my
enemie
,
and
the
slander
of
Satan
that
thou
enviest
my
good
,
do
assault
mee
never
so
much
,
and
my
own
traiterous
heart
conspire
with
them
,
yet
this
thy
gracious
offer
in
thy
Gospel
,
shall
bear
down
all
.
Read
Esay
55.
7.
For
my
wayes
are
not
as
your
waies
,
nor
my
thoughts
as
your
thoughts
:
but
as
far
above
them
,
as
heaven
above
the
earth
.
Add
this
:
All
the
understanding
of
man
cannot
comprehend
the
love
of
this
offer
,
no
more
then
the
eie
of
a
needle
can
the
great
Camel
:
and
shall
I
go
about
to
lessen
it
?
Surely
this
should
bee
a
great
stay
to
my
heart
,
that
God
hath
offered
mee
this
grace
;
and
as
base
as
I
am
,
what
though
it
cannot
enter
into
such
a
narrow
brest
as
mine
is
,
that
hee
mean's
as
hee
speak's
:
yet
if
it
bee
the
pleasure
of
a
great
God
to
give
it
(
as
his
offer
import's
)
shall
I
look
at
my
baseness
,
or
at
his
greatness
,
whom
it
were
a
dishonor
unto
,
to
give
mean
things
?
Oh
Lord
,
rather
by
this
bountie
open
my
narrow
heart
,
and
make
it
large
.
If
the
offer
of
a
Minister
of
God
bee
precious
,
who
dare
seal
it
upon
earth
to
my
poor
soul
;
shall
not
the
offer
of
God
himself
,
the
strength
of
Israel
that
cannot
lie
,
much
more
sway
with
mee
!
Oh
Lord
captivate
all
my
hatred
of
spirit
,
and
base
treacherie
against
thee
!
It
's
reported
of
a
certain
Merchant
of
LONDON
(
in
the
storie
of
England
)
that
hee
made
much
of
a
poor
Cobler
that
dwelt
with
him
,
a
cankred
Papist
,
and
did
as
good
as
maintain
him
;
yet
this
Traitor
went
about
to
betray
him
to
death
:
This
Merchant
haveing
escaped
his
hands
,
yet
out
of
his
love
used
all
means
to
bee
friends
with
him
again
,
and
used
him
as
before
:
all
this
would
not
do
,
his
heart
was
so
villanous
,
hee
would
shun
the
way
of
him
,
and
not
look
at
him
.
It
fell
so
out
at
length
,
that
hee
met
him
in
such
a
narrow
Lane
,
as
hee
could
not
balk
him
;
but
must
needs
talk
with
him
.
The
good
Merchant
take's
him
to
him
,
and
told
him
,
hee
was
glad
hee
had
met
him
,
and
hee
wondered
what
hee
mean't
so
to
decline
from
him
.
What
said
hee
,
do
you
think
mee
your
enemie
?
if
I
were
,
could
I
not
crush
you
with
a
word
speaking
?
Alas
,
I
am
not
offended
with
you
,
for
all
your
trecherie
,
but
forgive
and
forget
it
.
The
words
of
this
man
so
pierced
the
Cobler's
heart
,
that
it
brake
instantly
,
and
hee
falling
down
upon
his
knees
,
and
with
bitter
tears
confessed
his
villanie
,
and
repented
of
it
:
told
him
,
This
love
should
for
ever
tie
him
unto
him
,
and
so
he
continued
.
This
base
Papist
is
the
heart
of
every
childe
of
old
Adam
:
this
royal
Merchant
is
the
Lord
:
this
narrow
lane
is
the
streight
of
conscience
beset
with
sin
and
curs
:
this
kinde
behavior
is
this
offer
of
Grace
:
Let
us
not
bee
wors
to
it
then
a
cankred
Papist
:
but
break
our
hearts
,
and
melt
into
tears
,
and
with
Saul
to
David
say
,
Where
shall
a
man
finde
such
love
,
as
to
spare
his
enemie
when
hee
had
him
in
his
hand
,
and
to
bee
content
to
cut
off
the
lap
of
a
garment
,
when
hee
might
have
cut
my
throat
?
Break
my
heart
in
the
bosom
of
his
love
.
Vse
VIII
.
Wee
learn
hence
to
understand
the
Covenant
of
God
,
a
naked
thing
,
but
filled
with
all
the
merit
of
an
eternal
Satisfier
,
and
with
all
the
strength
,
mercie
,
justice
,
and
faithfulness
of
an
unchangeable
Promiser
,
even
the
Lord
fully
satisfied
;
and
so
concerning
it
,
beseech
the
Lord
,
so
to
write
it
in
thy
soul
.
God's
offer
is
founded
upon
Christ
and
the
well-pleasedness
of
the
Father
by
him
,
Why
then
,
there
is
no
more
anger
in
his
heart
,
Esay
27.
3.
for
if
there
were
,
what
should
drie
stubble
do
?
But
now
,
lo
,
hee
is
reconciled
,
hee
cannot
bee
angrie
with
a
poor
Creature
.
Hee
hath
taken
order
to
satisfie
justice
by
his
Son
:
to
the
end
that
hee
might
abolish
the
proceeding
of
Justice
,
and
cut
off
his
own
advantage
,
and
power
to
condemn
.
For
a
time
hee
was
angry
,
for
the
iniquitie
of
thy
sin
;
but
not
for
ever
,
least
flesh
should
fail
before
him
.
Oh!
let
us
well
observ
this
,
That
all
in
a
promise
and
an
offer
is
little
enough
to
settle
a
poor
soul
against
her
fears
.
And
this
will
caus
us
to
bee
glad
to
cling
to
the
word
and
say
,
If
I
perish
I
perish
.
ARTIC.
V.
The
LORD
offer
's
CHRIST
to
the
Soul
furnish't
with
all
his
benefits
.
THe
LORD
offering
Christ
to
the
Soul
,
doth
▪
not
offer
him
nakedly
and
barely
,
but
furnish't
with
all
the
benefits
of
his
satisfaction
.
This
is
that
which
the
Apostle
in
Ephes.
1.
3.
urgeth
▪
Blessed
bee
God
,
who
hath
blessed
us
with
all
blessings
in
Heavenly
places
.
All
these
benefits
are
not
of
one
sort
:
for
order's
sake
wee
will
help
our
conceit
with
a
distinction
.
Som
of
these
benefits
of
Christ
belong
to
the
beeing
or
estate
of
a
believer
,
and
contain
the
full
right
and
title
to
Chist
himself
:
and
are
concurrent
with
our
first
engraffing
with
him
,
and
accompanie
our
first
conversion
.
Others
are
consequent
upon
this
condition
,
as
royalties
and
priveledges
following
upon
it
,
whether
inward
graces
,
or
outward
blessings
,
according
to
the
several
promises
in
and
by
which
God
convey's
them
.
Concerning
these
benefits
of
Christ
,
consider
three
things
:
-
1.
The
Difference
.
-
2.
The
Order
.
-
3.
The
Nature
and
use
of
them
to
the
Soul
.
I.
There
is
a
four-fold
difference
of
them
.
First
:
Election
is
before
time
,
and
presupposeth
nothing
but
the
first
caus
of
God's
good
pleasure
and
will
:
justification
,
reconciliation
,
and
the
rest
in
time
,
and
presuppose
Christ
really
theirs
,
and
issue
immediatly
from
him
.
Secondly
,
in
respect
of
the
benefits
that
follow
Christ
:
In
which
respect
Vocation
differ's
from
all
the
rest
:
for
Vocation
is
not
the
fruit
of
Faith
as
the
rest
are
,
but
of
Election
,
seeing
whom
God
elected
,
hee
called
to
know
it
▪
the
rest
are
fruits
of
calling
to
faith
,
as
to
bee
justified
,
adopted
&c.
Thirdly
,
in
respect
of
those
which
concern
us
in
this
life
,
and
those
that
reach
to
a
better
.
The
former
beeing
such
as
reliev
the
necessitie
of
our
present
condition
,
in
which
wee
are
imperfectly
conformed
to
Christ
in
his
estate
of
humilitie
,
and
beset
with
sin
,
Satan
and
enemies
:
of
this
nature
are
our
justification
,
reconciliation
,
adoption
and
the
like
:
which
all
shall
ceas
(
as
faith
,
hope
and
patience
shall
)
in
respect
of
the
evils
they
do
here
conflict
withall
:
those
that
concern
the
life
to
com
,
belong
to
that
Image
of
God
renued
in
us
in
righteousness
and
holiness
,
which
abide
for
ever
,
begun
here
in
grace
,
and
perfected
in
glorie
.
Fourthly
,
in
respect
of
the
benefit
it self
which
shall
abide
for
ever
▪
instead
of
an
earthly
paradise
with
old
Adam
,
wee
shall
enjoy
heavenly
mansions
with
Christ
in
the
presence
of
GOD
,
and
there
have
this
image
and
our
mortalitie
perfected
.
In
all
agree
,
that
they
are
the
work
of
the
Spirit
of
Christ
setling
all
his
benefits
upon
the
believer
.
II.
The
Order
of
them
:
-
1.
Is
Vocation
(
or
regeneration
,
as
it
concerneth
the
way
and
mean
of
begetting
to
God
)
.
-
2.
Is
Vnion
.
-
3.
Is
Regeneration
-
4.
Is
Justification
.
-
5.
Is
Reconciliation
.
-
6.
Is
Adoption
.
-
7.
Is
Redemption
.
-
8.
Is
Sanctification
,
immediately
issuing
from
it
,
(
containing
the
mortifying
and
quickning
work
of
the
Spirit
)
.
-
9.
Is
Glorification
.
III.
The
nature
and
use
of
them
to
the
Soul
.
1
Vocation
,
wch
is
a
work
of
the
Spirit
,
issuing
from
election
,
whereby
whom
the
Lord
hath
chosen
to
bee
his
hee
bring
's
to
know
it
:
And
that
by
the
voice
and
call
of
the
outward
Word
and
inward
Spirit
,
crying
to
their
souls
thus
,
Com
out
of
her
my
people
,
and
return
to
mee
.
Com
out
from
thy
former
corrupt
estate
of
sin
,
subjection
of
Satan
,
curs
,
miserie
,
lewd
customs
,
error
of
the
wicked
,
hell
;
and
return
to
that
blessedness
which
thou
hast
lost
.
Calling
,
is
that
whole
workmanship
of
God
,
whereby
hee
pull's
the
soul
from
a
bad
estate
to
a
good
:
bee
it
longer
in
working
or
shorter
,
darker
or
cleerer
,
easier
or
harder
:
it
's
the
drawing
of
it
from
darkness
to
light
.
Act.
26.
18.
From
whence
it
's
drawn
,
is
an
unregenerate
estate
.
That
whereto
is
faith
,
between
these
,
the
whole
work
of
God
is
Calling
.
It
stand's
in
these
two
parts
:
-
1.
The
prepareing
Work
.
-
2.
The
finishing
.
The
former
is
that
by
which
the
Lord
findeing
the
heart
uncapable
of
a
promise
,
bring
's
it
and
prepare's
it
to
bee
such
an
one
as
may
see
it self
capable
,
and
under
condition
of
believing
,
such
an
one
as
may
believ
.
The
later
is
that
by
which
the
LORD
doth
finish
the
work
of
faith
with
power
:
which
is
the
condition
of
the
Gospel
,
without
which
no
man
can
partake
any
of
the
priveledges
following
.
For
it
succeed's
the
condition
of
the
Law
:
and
in
stead
of
Do
this
,
saith
,
Believ
this
and
live
,
Note
well
these
:
Preparation
is
the
condition
of
faith
,
and
faith
the
condition
of
the
covenant
.
These
preparations
are
partly
Legal
,
partly
Evangelical
:
When
the
Spirit
of
God
by
both
,
leav's
such
an
impression
in
a
troubled
soul
under
the
spirit
of
bondage
,
it
com's
(
by
the
sight
of
the
Gospel
)
to
so
much
hope
,
as
work
's
the
heart
to
mourning
and
brokenness
,
to
desire
mercie
,
to
esteem
it
,
and
to
bee
nothing
in
its
own
eies
in
comparison
of
it
:
together
with
diligent
unweariedness
till
it
have
obtained
it
.
All
which
are
the
preventions
and
assistance
of
the
spirit
of
Calling
,
drawing
the
soul
home
to
God
,
by
such
steps
and
degrees
as
the
soul
is
capable
of
.
II.
Vnion
:
which
is
the
work
of
the
Spirit
of
Christ
,
making
the
Lord
and
the
Soul
one
spirit
,
and
causing
the
soul
to
partake
,
by
vertue
thereof
,
all
that
power
of
his
,
both
in
priveledges
and
graces
which
follow
.
For
it
's
sure
,
the
soul
can
no
more
receiv
ought
from
God
,
till
it
bee
one
with
him
by
Christ
,
then
Christ
could
merit
any
thing
for
us
,
till
the
Deitie
and
flesh
were
really
united
:
and
no
more
then
the
bodie
and
soul
can
impart
or
receiv
to
or
fro
,
till
they
bee
one
.
Till
wee
bee
one
with
God
in
Christ
,
wee
are
without
him
in
the
world
:
The
Lord
abhorring
all
relations
that
want
Union
;
but
if
once
united
,
then
hee
is
in
us
,
wee
in
him
;
hee
dwell's
in
us
,
wee
in
him
,
as
an
inhabitant
in
his
hous
,
and
the
soul
in
the
bodie
:
hee
is
one
with
us
,
wee
are
of
him
,
1
Cor.
1.
30.
in
him
,
Joh.
17.
flesh
of
his
flesh
;
hee
is
our
husband
,
and
wee
are
his
spous
,
and
therefore
hence
issueth
all
virtue
,
vigor
and
power
into
us
,
that
is
meet
for
our
support
,
either
earthly
or
spiritual
,
till
our
union
bee
perfected
in
glorie
.
In
this
Vnion
four
things
are
considered
.
-
1
The
Necessitie
of
it
.
-
2.
The
difference
of
creäted
Union
from
gracious
Union
,
with
the
caus
of
it
.
-
3.
How
this
Union
is
wrought
in
the
soul
.
-
4.
The
Effects
which
follow
upon
it
First
,
Vnion
with
God
is
necessarie
to
all
that
would
partake
his
graces
.
It
was
in
the
Creation
,
till
the
Lord
had
breathed
the
spirit
of
life
and
himself
into
him
,
Adam
could
have
no
communion
with
God
;
so
it
is
in
this
second
Creätion
;
No
benefit
,
no
fruit
thereof
can
com
to
the
soul
,
till
this
second
creätion
and
union
bee
.
But
by
this
as
by
a
channel
the
rest
follow
,
Reconciliation
with
amitie
,
Adoption
with
worship
and
libertie
&c.
The
second
thing
is
the
difference
of
Vnions
.
The
Union
of
grace
is
not
like
that
of
creätion
;
neither
in
the
measure
,
nor
in
the
instrument
of
it
.
Not
in
measure
:
for
in
the
creätion
there
was
a
total
and
immediate
Union
(
in
that
kinde
)
and
it
was
a
perfect
one
,
haveing
God's
image
in
it
without
set
or
impeachment
.
This
Union
of
grace
is
an
imperfect
Union
for
measure
in
this
life
:
beecaus
the
relicks
of
corruption
and
old
Adam
as
dross
mixing
themselvs
with
the
soul
,
suffer
not
God
and
it
to
knit
fully
.
Secondly
,
instruments
of
Union
are
unlike
.
That
of
the
Creation
needed
no
other
tie
or
band
,
save
the
immediate
presence
of
God
in
his
image
,
which
had
then
no
sin
nor
let
to
divide
it
.
That
Union
,
which
now
is
encumbred
with
lets
and
enemies
,
must
needs
bee
maintained
by
a
band
of
greater
perfection
then
any
is
in
us
.
The
third
thing
is
the
instrument
by
which
Union
is
begot
in
the
soul
:
and
that
is
(
on
our
parts
)
faith
;
on
the
Lord's
part
,
the
Spirit
of
life
in
Christ
,
conveied
by
the
promise
and
baptism
.
The
fourth
thing
is
the
effect
of
this
Union
,
even
in
habiting
and
dwelling
of
the
Spirit
in
that
soul
which
is
becom
one
with
himself
:
so
that
now
God
in
Christ
by
the
Spirit
,
is
that
to
the
soul
which
before
her
lusts
were
,
all
in
all
,
Lord
and
King
,
light
and
defence
,
heaven
and
happiness
.
Vse
I.
It
is
a
terror
to
all
hang-byes
and
time-servers
,
who
have
it
at
their
tongues
end
,
they
are
Gods
,
and
they
bee
saved
,
how
few
soever
they
are
.
But
they
cannot
proov
it
by
any
ingrafting
or
union
.
The
old
stock
appear's
in
them
,
no
planting
into
a
new
,
no
life
of
grace
,
no
Chirst
to
bee
theirs
,
no
bringging
to
God
by
his
flesh
and
the
union
of
it
to
God
,
no
promise
to
fasten
upon
,
by
which
they
may
com
:
no
Spirit
of
God
to
bee
between
them
,
and
to
unite
both
,
as
the
spirits
Knit
the
bodie
and
soul
in
one
.
Vse
II.
All
you
that
will
needs
claim
it
by
union
,
Trie
your
selvs
about
it
:
if
yee
bee
united
to
God
,
then
hath
the
Lord
chased
you
from
your
wandring
vagaries
and
old
haunts
,
and
brought
you
back
like
the
prodigal
.
Vse
III.
It
's
use
of
thankfulss
and
comfort
to
all
God's
people
.
1.
Of
thanks
;
for
who
art
thou
that
the
Lord
should
thus
unite
himself
to
such
a
lump
of
earth
and
sin
?
Secondly
,
comfort
against
all
thy
bad
inmates
and
lusts
which
disquiet
thee
,
and
make
thee
rather
a
Stie
of
uncleanness
rather
then
an
Hous
of
God
:
Bee
of
good
cheer
;
the
Lord
esteem's
thee
not
by
these
necessarie
inmates
,
but
by
the
voluntarie
:
Keep
out
them
,
and
the
Lord
will
look
upon
his
pearls
,
not
thy
dung-hill
.
Vse
IV.
It
is
to
teach
us
,
both
what
dignitie
and
what
dutie
lie's
upon
God's
people
in
this
respect
of
their
union
.
The
dignitie
must
needs
bee
great
,
to
bee
one
with
God
:
for
by
this
means
all
his
and
our
things
are
common
,
hee
suffer's
in
and
with
us
in
all
our
crosses
:
Hee
is
honored
or
reproached
in
all
our
obedience
or
disobedience
:
wee
stand
not
,
nor
fall
to
our
selvs
,
but
to
him
.
Secondly
,
it
's
to
teach
us
our
dutie
;
viz.
To
bee
sensible
of
this
union
continually
,
wheresoever
wee
becom
.
A
wife
that
honor
's
her
husband
,
will
so
carrie
her self
,
that
her
husband
may
not
bee
impeached
by
any
unseemly
carriage
,
idle
looks
,
speeches
,
or
liberties
;
shee
look's
at
his
credit
whose
shee
is
.
Such
a
narrow
eie
should
this
union
with
the
Lord
work
in
us
:
That
his
honor
and
name
should
bee
the
mark
wee
shoot
at
,
and
look
what
wee
think
would
jarr
with
his
affections
,
trench
upon
his
glorie
,
that
wee
should
cut
off
.
III
Regeneration
.
The
order
of
Gods
working
whereof
is
this
.
First
,
the
word
present's
to
the
soul
her
loss
of
God
,
not
in
a
few
beams
or
raies
of
his
,
but
his
whole
divine
nature
,
life
,
and
beeing
.
Secondly
,
it
present's
hereby
the
succession
of
miserie
upon
this
loss
,
and
that
most
deserved
:
all
the
curses
,
wooes
and
penalties
written
in
the
law
,
are
written
also
and
engraven
by
the
finger
of
God's
convinceing
Spirit
upon
this
person
as
a
book
written
all
over
,
within
and
without
.
Thirdly
,
the
Lord
present's
this
soul
with
her
fearful
condition
,
in
this
respect
,
viz.
that
dangerous
eas
and
quiet
,
which
the
deluded
soul
lie's
in
,
in
the
midst
of
all
this
privation
of
God
.
A
most
miserable
spectacle
to
behold
,
a
creature
miserable
,
and
yet
thinking
it self
posse'st
of
all
;
rich
,
cloathed
,
and
furnish't
with
all
necessaries
.
Fourthly
,
where
the
Lord
will
regenerate
to
a
new
life
,
hee
bring
's
the
soul
to
the
sens
of
her
lofs
by
the
light
of
his
law
shineing
as
in
a
dark
place
(
as
the
light
in
the
morning
discover's
to
a
man
robbed
in
the
night
of
his
treasure
at
once
,
what
a
case
hee
is
left
in
)
and
sease's
it
with
a
spirit
of
miserie
and
beggerie
,
really
ignorant
now
what
to
do
,
wringing
his
hands
and
saying
,
What
shall
becom
of
mee
?
how
shal
I
live
and
pass
my
life
?
how
shall
I
avoid
the
pinch
of
beggerie
,
the
shame
of
an
undon
man
,
and
the
sorrowes
that
will
ensue
?
I
say
when
once
the
Lord
saveingly
work
's
this
,
(
for
els
it
may
vanish
)
hee
doth
in
season
present
the
soul
with
the
newes
of
second
life
(
to
prevent
utter
sinkeing
)
and
staie's
the
heart
thereby
.
Hee
shewe's
it
,
that
as
lost
and
forlorn
as
shee
is
,
yet
there
is
a
way
to
restore
her
to
her
former
integritie
again
.
Now
as
touching
this
way
,
the
Lord
-
1.
First
,
enlighten's
the
Soul
in
it
.
-
2.
Secondly
,
applie's
and
fasten's
it
upon
the
same
.
1.
Hee
enlighten's
it
in
two
kindes
,
-
First
,
about
the
Order
of
this
way
.
-
Secondly
,
about
the
way
it self
.
Touching
the
Order
of
it
,
hee
tell
's
her
,
that
forasmuch
as
shee
once
had
this
image
of
God
creäted
in
her
,
and
hath
wilfully
lost
it
;
therefore
,
before
hee
can
restore
her
to
it
the
second
time
,
his
justice
which
is
wronged
by
her
sin
,
and
hath
justly
accursed
her
for
it
,
must
first
bee
satisfied
,
and
the
soul
must
apprehend
this
satisfaction
to
herself
,
as
her
own
:
and
by
this
means
,
her
guiltiness
and
curs
must
bee
washed
off
and
removed
out
of
his
way
:
For
otherwise
how
can
hee
and
the
corrupt
soul
bee
brought
together
?
What
communion
can
there
bee
between
sin
and
pureness
?
Secondly
.
Hee
enlighten's
the
soul
in
the
way
it self
:
To
wit
,
that
in
his
wisdom
and
love
hee
hath
granted
his
own
Son
,
true
God
,
and
the
nature
which
was
offended
,
to
suffer
the
imputation
of
guilt
,
and
the
death
which
it
procureth
,
in
the
nature
and
for
the
nature
of
guiltie
man
:
and
by
this
suffering
hee
satisfied
justice
to
the
full
,
so
that
hereby
the
way
which
sin
had
shut
up
,
might
stand
and
lie
open
for
the
restoring
of
the
poor
lost
soul
to
her
former
nature
and
life
of
God
again
.
Haveing
thus
enlightned
the
soul
about
this
way
,
hee
then
applie's
it
to
the
soul
;
And
that
by
a
second
and
closer
work
of
his
grace
.
For
first
,
hee
applie's
this
work
of
Regeneration
by
the
instrument
of
his
word
and
promise
,
which
is
as
a
seed
of
Regeneration
cast
into
the
womb
of
the
soul
by
hearing
it
preached
:
As
Saint
James
saith
,
Of
his
good
will
begate
hee
us
,
by
his
word
of
truth
.
This
word
carrieth
with
it
a
forming
power
of
the
second
birth
;
even
a
creating
of
God
in
the
soul
again
.
Secondly
,
the
efficient
caus
is
the
Spirit
of
Regeneration
,
taking
this
word
,
and
casting
it
into
the
soul
,
and
there
hatching
and
cherishing
the
same
,
till
it
have
formed
Christ
therein
,
who
is
the
second
Adam
,
the
true
way
,
and
life
,
that
quickning
Spirit
.
And
thirdly
hee
effect's
this
in
the
soul
by
the
power
of
Faith
,
which
receiv's
this
seed
of
the
word
,
and
this
quickning
of
the
spirit
:
and
possesseth
the
soul
therewith
.
Onely
note
this
,
that
Faith
doth
these
two
things
:
1.
First
,
it
receiv's
the
way
of
this
life
into
the
soul
,
which
is
,
the
putting
away
of
guilt
and
curs
which
Adam's
sin
contracted
,
and
that
is
,
pardon
forgiveness
.
Secondly
,
it
receiv's
therewith
and
at
once
,
the
actual
and
reall
properties
and
nature
of
God
,
to
inhere
and
dwell
in
the
soul
.
Now
the
spirit
of
Regeneration
by
this
promise
work
's
three
distinct
Acts
and
steps
in
the
soul
.
First
,
Conception
:
Secondly
,
Quickning
:
Thirdly
,
Birth
.
By
conception
I
mean
,
the
least
step
to
this
life
,
by
which
the
soul
retain's
and
keep
's
this
seed
of
life
:
suffer's
it
not
to
pass
away
and
bee
spilt
,
(
as
in
hypocrites
)
but
digest's
and
hold's
the
promise
to
it self
,
till
it
have
bred
its
longings
after
this
life
.
Conceptions
provoke
longings
of
the
appetite
,
lusting
after
a
kinde
of
alteration
of
spiritual
appetite
,
and
a
desire
after
this
life
.
This
is
that
Esay
meane's
Cap.
55.
4.
Incline
your
hearts
and
hearken
unto
mee
.
That
is
,
Bee
so
affected
with
this
promise
of
life
,
that
yee
do
incline
toward
it
,
and
make
to
it
,
that
yee
walk
in
God's
way
appointed
to
bring
you
to
it
:
Bee
affected
seriously
with
the
excellencie
of
this
life
,
and
the
happie
change
which
God
offer
's
you
:
that
your
souls
do
diligently
ensue
it
in
the
means
:
That
it
stirr's
the
soul
to
mourn
for
so
long
liveing
a
dead
life
,
and
resisting
the
offer
's
of
life
,
and
resting
in
a
shew
of
a
fals
conception
:
It
doth
long
after
this
exceeding
great
priveledg
,
to
bee
partaker
of
the
nature
and
life
of
God
:
It
use's
all
means
which
God
hath
appaointed
with
all
earnestness
of
soul
,
restless
till
it
obtain
it
.
The
second
work
is
the
quickning
power
of
the
Spirit
of
promise
,
whereby
the
Lord
infuseth
this
life
of
God
into
the
Soul
;
which
is
nothing
els
save
the
soul
's
breaking
through
the
manifold
struglings
and
strifes
,
which
self
and
unbelief
do
work
within
her self
;
doth
obey
the
voice
and
command
of
the
promise
that
so
it
may
live
.
The
third
work
of
the
Spirit
is
the
birth
of
this
speritual
life
:
When
the
Soul
com's
out
of
the
womb
into
the
light
,
that
is
,
discover's
her self
to
be
alive
,
and
apprehend's
(
as
I
may
say
)
her
own
life
,
and
that
God
hath
begotten
her
to
himself
,
which
is
the
highest
step
and
decree
of
life
which
is
bred
in
her
.
The
poor
soul
haveing
received
the
life
of
God
into
her
,
by
her
weak
and
poor
faith
,
scarce
felt
and
perceived
,
yet
by
the
secret
power
of
the
Spirit
,
growe's
from
degree
to
degree
:
That
although
shee
hath
no
other
life
at
the
birth
,
than
in
the
quickning
:
Yet
this
life
is
more
apparent
and
sensible
every
day
then
other
,
till
at
last
the
Spirit
fall
in
travel
and
bring
forth
Christ
formed
in
the
Soul
,
so
that
the
soul
appear's
to
herself
and
to
others
,
to
live
and
to
believ
;
becaus
now
shee
is
in
the
light
perfected
and
brought
forth
:
So
that
appear's
in
the
operations
and
works
of
the
new
Creature
Vse
I.
Let
it
bee
a
terror
to
all
such
as
being
void
of
this
life
of
God
(
as
unregenerate
ones
are
,
Eph.
4
)
yet
walk
as
alive
,
merrie
and
jollie
in
the
death
of
their
corruption
.
Thus
was
Paul
Rom.
7.
alive
to
sin
ere
the
Law
came
,
and
who
but
hee
?
till
the
killing
letter
came
,
and
slew
him
,
and
made
him
pull
in
his
horns
.
To
all
Counterfeits
who
adorn
their
dead
carcasses
with
the
ornaments
of
religion
:
Duties
of
life
and
worship
of
God
they
will
bee
full
of
;
but
the
life
of
duties
(
faith
to
apprehend
the
Lord
Jesus
for
restoring
of
themselvs
to
the
life
of
duties
,
and
of
obedience
)
they
care
not
for
.
Oh!
rest
not
in
any
iuferior
base
life
,
when
the
Lord
offer
's
thee
true
spiritual
life
!
Abhor
all
fals
colors
of
life
,
duties
and
performances
,
when
there
is
no
substance
.
Vse
II.
Learn
here
the
price
of
faith
!
It
's
that
whereby
the
soul
live's
here
,
the
life
of
God
,
a
life
better
then
a
Princes
without
it
.
Vse
III.
Pray
for
the
Spirit
of
the
Lord
Jesus
his
Resurrection
,
(
by
which
the
soul
is
regenerated
to
his
new
birth
,
1
Pet.
1.
5.
)
and
never
lin
,
till
by
the
Word
and
Baptism
hee
hath
inspired
thy
soul
with
this
life
of
Regeneration
.
Vse
IV.
Trie
thy self
about
this
birth
,
and
bee
not
cozened
by
Satan
!
Bee
content
to
resign
up
the
best
hopes
thou
hast
of
life
heer
,
so
that
the
Lord
would
give
thee
sound
marks
of
true
life
.
True
life
is
a
life
of
hope
of
Eternal
life
,
yea
lively
hope
:
it
rejoiceth
under
the
hope
of
it
.
It
is
a
clensing
life
and
purifie's
the
soul
.
It
is
a
noble
precious
life
,
and
will
not
pollute
it self
with
dead
carrion
.
It
is
a
waitting
,
patient
life
under
crosses
,
because
the
upshot
of
it
is
hid
with
Christ
in
God
.
IV.
Is
Justification
,
which
is
contrarie
to
the
state
of
guilt
and
curs
by
sin
.
And
by
this
benefit
,
the
soul
obtain's
an
estate
of
quietness
and
peace
towards
God
.
And
that
by
a
cleering
and
acquitting
her
at
his
Tribunal
(
as
if
shee
had
never
offended
,
)
fully
,
and
perfectly
.
Which
I
add
for
a
difference
between
justificaton
and
sanctification
,
the
former
is
an
whole
purging
us
from
all
our
sins
,
as
Saint
John
Ep.
1.
Cap.
1.
7.
speak's
.
The
other
a
purging
us
in
part
,
of
which
read
Heb.
9.
14.
For
purging
is
from
guilt
and
curs
,
and
that
must
bee
perfect
by
imputation
(
for
els
how
should
sinful
flesh
stand
before
a
perfect
God
)
.
The
latter
is
from
the
Dominion
and
Rule
of
it
;
which
in
this
life
is
imperfect
.
The
issue
and
effect
of
justification
is
peace
and
quiet
of
soul
,
a
most
peculiar
blessing
:
contrarie
to
those
garboils
and
horrors
which
the
conscience
felt
,
being
under
wrath
;
as
also
to
that
rotten
peace
which
the
unconvinced
conscience
walked
with
,
through
error
:
Either
one
,
or
other
of
these
is
the
estate
of
all
injustified
ones
.
Hence
,
the
holie
Ghost
never
cease's
to
magnifie
this
benefit
,
as
Esay
57.
I
create
the
fruit
of
the
lips
,
peace
to
him
that
is
neer
,
and
afar
off
.
It
's
a
work
onely
belonging
to
God
,
and
above
the
first
Creation
,
for
heer
peace
is
made
of
a
contrarie
,
even
war
.
The
Lord
is
the
onely
former
of
the
conscience
,
and
therefore
it
's
a
work
equal
to
God's
power
to
create
peace
in
it
,
and
to
restore
it
being
lost
,
is
far
greater
;
hee
was
anointed
Esay
61.
to
that
purpose
,
to
preach
glad
tideiugs
(
of
peace
Rom.
10.
15.
)
to
the
meek
.
For
look
how
one
sufficient
witness
in
a
Court
may
by
his
verdict
settle
a
man's
whole
estate
upon
him
;
and
recover
his
right
:
So
the
Lord
Jesus
by
his
blood
,
bear's
witness
that
our
sin
and
curs
is
gone
,
settleing
Pardon
and
Salvation
upon
us
,
decideing
the
question
,
and
making
peace
.
And
in
this
sens
wee
read
Heb.
12.
That
the
blood
of
the
Covenant
speak's
better
things
then
the
blood
of
Abel
;
That
cried
in
Cain's
conscience
nothing
save
revenge
and
horror
;
but
this
crieth
peace
.
The
like
is
that
which
I
Pet.
3.
20.
the
Apostle
saith
of
Baptism
(
the
seal
of
this
Covenant
in
the
blood
of
Christ
)
viz.
That
it
saveth
us
,
not
by
washing
away
the
filth
of
the
flesh
,
but
by
the
answer
of
a
good
conscience
to
God
by
the
Resurrection
of
Christ
.
What
is
that
?
Surely
this
,
that
when
the
Lord
ask's
the
soul
in
what
plight
it
is
,
the
conscience
step
's
out
and
answer's
,
Lord
,
it
's
well
with
mee
.
It
was
as
ill
as
could
bee
:
but
now
it
's
as
well
as
can
bee
.
Thou
hast
changed
all
in
a
moment
,
for
in
stead
of
war
I
have
peace
.
Vse
I.
This
first
teache's
us
the
woful
state
of
all
unregenerate
ones
,
in
point
of
guilt
and
curs
of
sin
.
There
is
no
peace
,
saith
my
God
,
to
the
wicked
.
The
waies
of
peace
they
have
not
known
,
Rom.
3.
and
they
have
not
seen
the
things
which
concern
their
peace
.
Vse
II.
Secondly
let
all
that
hear
this
,
behold
the
wonderful
priveledg
of
a
believer
,
and
admire
it
,
yea
,
seek
to
have
it
their
portion
:
This
is
the
first
step
to
all
other
benefits
:
Doest
thou
look
upon
a
beleever
?
Thou
seest
a
precious
object
,
a
son
of
Peace
.
Hee
carrie's
that
within
his
bosom
,
which
cost
the
Son
of
God
his
heart
blood
,
which
far
exceed's
all
Gold
and
pearls
;
For
why
?
Hee
hath
peace
within
;
hee
is
at
league
with
all
fears
,
and
in
the
suburbs
of
all
prosperitie
.
Vse
III.
Let
all
such
as
have
got
this
,
prais
God
and
keep
it
.
Pray
yee
with
the
Apostles
:
The
peace
of
God
rule
our
hearts
and
mindes
:
Lord
establish
our
feet
with
this
preparation
of
the
Gospel
,
and
let
it
bee
as
the
Soldiers
shooes
of
brass
,
enabling
us
to
walk
upon
the
pikes
safely
.
Oh!
buy
this
jewel
,
but
sell
it
not
:
Nourish
it
in
your
souls
,
first
,
by
abhorring
all
sins
that
waste
the
Conscience
.
Ensue
peace
,
if
wee
desire
holiness
:
Take
heed
of
any
secret
closeing
with
sin
,
upon
any
fals
colors
,
dispensations
,
and
distinctions
in
a
nibbleing
kinde
,
and
dallying
with
som
degrees
,
when
wee
dare
not
attempt
greater
;
preserv
it
from
the
dailie
soil
of
appearances
,
of
lawful
liberties
,
from
the
encroaching
of
eas
,
worldliness
slightness
,
formalitie
,
and
the
like
V.
Benefit
,
Reconciliation
.
The
fift
Benefit
is
Reconciliation
,
contrarie
to
the
blemish
of
Enmitie
with
God
,
and
God
with
us
:
bringing
us
into
amitie
and
favor
with
him
again
.
Eph.
1.
5.
Paul
call's
it
our
acceptation
and
belovedness
with
God
.
The
substance
of
this
doctrine
is
opened
in
three
points
.
-
1.
Wherein
the
nature
of
this
benefit
stand's
.
-
2.
How
God
confer's
it
on
the
Soul
.
-
3.
What
use
may
bee
made
of
it
.
For
the
first
,
The
benefit
of
Reconciliation
offered
by
Christ
,
is
the
firm
,
solid
agreement
and
friendship
of
the
soul
with
the
Lord
of
heaven
,
who
before
was
our
deadly
adversarie
.
For
the
opening
whereof
,
survey
a
little
these
few
branches
.
First
,
from
hence
issueth
a
Covenant
of
God
made
with
the
soul
,
and
of
the
soul
with
him
.
Deut.
26
,
17
,
18
,
19.
The
Lord
hath
avouched
thee
this
day
to
bee
his
peculiar
people
,
as
hee
hath
promised
thee
,
&c.
A
sweet
text
.
As
the
Lord
disclaimed
and
disavowed
us
in
Adam
:
so
by
the
reconcilation
of
the
second
Adam
hee
vouchsafeth
and
acknowledgeth
us
to
bee
his
.
Secondly
,
hence
our
behavior
and
cours
becom's
acceptable
,
as
Abel's
sacrifice
for
his
persons
sake
,
was
accepted
:
so
that
in
all
our
service
&
allegïance
we
are
wel-pleasing
though
in
him
whom
first
God
was
wel-pleased
.
Thirdly
,
hence
also
flow
the
most
excellent
favors
and
graces
of
his
Spirit
conferred
upon
us
,
that
hee
might
the
more
take
pleasure
in
us
,
as
a
Bridegtoom
doth
in
his
Bride
and
spous
whom
hee
hath
and
adorned
.
Fourthly
,
the
All-sufficiencie
of
God
as
as
a
fauntain
is
set
open
by
this
sluce
of
Reconciliation
.
For
hereby
the
Lord
can
beteam
the
soul
all
support
,
and
all
that
is
needful
for
this
and
a
better
life
.
And
this
All-sufficiencie
reacheth
to
soul
and
bodie
.
All
things
are
yours
,
as
you
are
Christs
,
and
Christ
God's
.
Fifthly
,
the
Emnitie
of
the
whole
frame
is
reduced
to
an
Amitie
with
them
:
there
is
a
league
made
with
heaven
,
earth
and
hell
,
that
nothing
shall
hurt
them
Heaven
shall
not
bee
as
brass
,
nor
the
earth
as
iron
.
The
beasts
of
the
field
shall
bee
at
league
;
enemies
shall
turn
friends
,
becaus
their
waies
pleas
God
.
Sixthly
,
it
restore's
us
to
our
blood
(
not
onely
to
our
dignitie
in
person
,
but
)
in
our
posteritie
,
Seventhly
,
hence
issueth
the
gift
of
perseverance
,
to
bee
endued
with
a
loyal
spirit
,
and
with
faithfulness
,
never
to
depart
from
the
fear
of
God
.
Eighthly
,
hence
issueth
a
sweet
Reflex
of
this
Amitie
of
the
Lord
with
the
soul
,
a
very
pledg
of
that
felicitie
in
heaven
,
which
shall
fill
the
glorified
soul
in
the
sight
of
God
:
Faith
(
I
say
)
present's
a
privitie
and
consciousness
of
this
holie
agreement
with
God
,
with
unspeakable
securitie
of
heart
and
soul
:
which
none
can
utter
,
save
they
that
feel
it
.
Secondly
,
the
way
how
the
Lord
confer's
it
,
and
that
is
by
the
spirit
of
Reconciliation
in
the
Word
,
working
by
the
embassadors
of
it
.
2
Cor.
5.
20.
whereof
there
are
four
steps
:
1.
By
this
spirit
the
Lord
discover's
and
present's
a
light
to
the
Soul
in
the
right
colors
,
(
and
in
the
glass
of
the
Law
)
of
her
in-bred
and
naturall
contrarietie
to
God
and
trecherous
enmitie
of
spirit
:
such
and
so
deep
,
as
doth
perpetually
fight
against
him
,
yea
reject
the
covenant
of
amitie
offered
by
him
.
Thirdly
,
hee
discover's
himself
to
such
a
soul
,
that
hee
hath
afforded
to
her
a
price
of
reconciliation
,
even
the
blood
of
the
Covenant
:
not
onely
to
compound
and
mitigate
som
extremities
of
Enmitie
,
but
even
to
abolish
it
all
,
and
nail
it
to
his
Cross
.
Fourthly
,
if
this
prevail
,
to
break
and
shew
to
the
soul
the
bottomless
love
which
lay
hid
in
the
bosom
of
God
,
who
was
in
Christ
,
and
is
in
the
Spirit
and
Word
of
Christ
reconciling
the
world
to
himself
.
Fifthly
,
the
Spirit
of
Reconciliation
fasten's
the
offer
of
being
reconciled
to
God
,
upon
this
poor
soul
by
the
instrument
of
faith
,
the
best
make-peace
that
ever
was
;
which
faith
,
over-power's
the
enmitie
of
the
soul
,
by
the
excess
of
amitie
and
mercie
in
God
:
and
(
as
it
were
)
compell's
it
to
bee
reconciled
:
Shee
apprehend's
so
much
compassion
in
the
bosom
of
God
,
as
to
drown
all
enmitie
therein
as
in
the
bottom
of
the
sea
.
And
so
to
kiss
the
Son
,
swear
allegiance
,
and
com
in
.
The
third
thing
is
the
Use
of
this
Doctrine
.
Vse
I.
Terror
to
all
unreconciled
ones
!
Oh!
yee
are
out
of
favor
with
God
.
Is
there
not
enough
in
this
to
scare
you
!
Tell
a
favorite
whose
life
rest's
in
the
Princes
favor
,
that
his
Prince
is
out
with
him
,
and
his
breath
is
stop't
,
yee
choak
him
!
What
a
plight
was
Haman
in
when
his
face
was
covered
?
Tell
mee
if
God's
favor
bee
as
life
,
What
is
his
enmitie
?
Vse
II.
This
is
instruction
to
teach
all
sorts
the
excellencie
of
this
priveledg
.
No
other
amitie
is
like
it
;
onely
in
this
,
and
by
it
,
other
amitie
is
blessed
:
But
all
other
is
but
dung
to
it
.
Vse
III.
Let
it
bee
an
use
of
trial
to
us
,
whether
wee
bee
reconciled
.
If
wee
are
not
,
wee
are
cursed
.
If
wee
are
,
then
this
Covenant
hath
drawn
from
us
an
Oath
and
Covenant
with
God
again
.
As
the
singular
Amitie
of
David
and
Jonathan
begate
a
Covenant
and
a
renewing
of
it
with
an
Oath
of
God
.
Oh!
such
a
soul
will
swear
to
keep
God's
righteous
judgments
,
and
to
walk
in
all
well-pleasing
.
This
is
the
last
mark
of
all
:
as
our
Savior
saith
,
You
are
my
Friends
,
Joh.
15.
14.
if
you
do
whatsoever
I
command
you
.
Vse
IV.
Improov
this
benefit
.
Seeing
the
Lord
will
have
us
his
beloveds
,
and
crown
us
with
such
favors
,
let
us
not
decline
them
.
Do
as
favorites
do
with
Princes
:
they
chuse
favor
above
all
boons
,
becaus
it
is
the
fountain
of
all
.
Vse
V.
Abhor
all
base
roots
of
bitterness
rising
up
to
defile
this
Amitie
,
and
weaken
it
!
First
,
abhor
all
enmitie
of
unbelief
;
suspition
of
God
,
distrust
of
his
promises
,
as
if
hee
mean't
nothing
less
.
This
is
the
deepest
villanie
!
Never
lin
till
thy
large
heart
can
better
answer
the
Lord
,
then
Jehonadab
answered
Jehu's
question
,
Is
thy
heart
as
mine
?
Yea
doubtless
.
Make
use
of
all
Ordinances
,
especially
the
Supper
of
Christ
(
the
Symbole
of
this
Amitie
)
to
seal
it
up
to
the
Soul
.
Secondly
,
take
heed
of
all
falshood
in
thy
Covenant
with
God
.
If
thou
bee
loos
to
him
,
and
yet
expect's
him
to
bee
close
with
thee
,
thou
wilt
bee
deceived
!
Hee
will
avenge
the
quarrel
of
it
.
VI.
Benefit
:
Adoption
.
Adam
was
the
Son
of
God
by
Creätion
,
Luke
3.
ult
.
By
this
fall
hee
lost
it
;
is
becom
a
bastard
,
strip't
of
his
royalties
,
birth-right
,
and
inheritance
,
the
dignitie
of
the
first-born
,
dominion
and
Lordship
of
the
Creatures
,
title
to
Paradise
&
immortalitie
.
Adoption
is
the
enfranchisement
of
the
soul
into
her
former
estate
of
Sonship
again
,
beeing
freed
from
the
spirit
of
bondage
and
flavish
fear
,
Gal.
4.
6.
For
as
a
man
freely
,
and
without
desert
,
take's
one
that
is
not
his
own
childe
,
to
becom
his
own
,
changeing
his
name
,
adopting
him
into
his
familie
,
and
setling
that
inheritance
upon
him
,
which
belonged
to
one
descended
from
his
Loins
:
So
doth
the
Lord
here
,
hee
restore's
the
Sinner
to
his
former
livelihood
,
Sonship
,
Lordship
,
and
Coheirship
with
Christ
the
heir
of
all
.
Wee
shall
understand
this
priveledg
of
Adoption
the
better
,
if
wee
consider
it
in
three
things
:
-
1.
What
wee
had
&
lost
in
Adam
.
-
2.
What
wee
recover
and
hold
in
Christ
.
-
3.
What
use
wee
should
make
of
them
both
.
1.
What
wee
had
and
lost
in
Adam
.
Although
wee
were
no
adopted
sons
in
Adam
(
for
what
needed
it
)
?
yet
wee
were
sons
by
creätion
:
As
Adam
,
Luke
3.
is
called
the
Son
of
God
,
beeing
inspired
with
the
breath
of
God
,
and
framed
in
bodie
according
to
his
own
image
:
Wee
bare
the
similitude
of
God
about
us
in
both
,
even
as
a
son
resemble's
the
father
:
Wee
carried
both
in
minde
,
will
,
affections
,
senses
,
bodie
,
gesture
,
autoritie
and
presence
,
the
glorie
of
our
father
about
us
:
were
to
God
most
accepted
in
our
walking
before
him
:
to
the
Creatures
most
honorable
and
awful
,
as
God's
Deputies
:
in
the
sight
of
the
Angels
most
excellent
:
and
in
our
selvs
most
happie
,
by
the
reflex
and
view
of
our
own
integritie
of
Sonship
:
so
that
wee
had
whatsoever
an
earthlie
vessel
could
contain
.
Beeing
thus
heirs
of
all
,
and
sons
of
immortalitie
,
planted
in
a
Paradise
of
exquisite
perfection
:
even
in
the
habitation
of
our
glorie
;
when
wee
were
full
of
it
,
wee
prostituted
our
selvs
willingly
to
transgress
the
bounds
of
children
and
sons
,
and
the
law
of
our
creätion
:
so
that
wee
must
either
bee
better
then
sons
,
and
equall
with
God
,
or
els
nothing
:
and
so
by
yeelding
to
the
Divel
,
wee
fell
to
God
,
ate
the
forbidden
fruit
:
tainted
not
our
spirits
onely
and
beeings
,
but
our
blood
also
and
became
degenerate
Bastards
,
and
slaves
in
our
condition
,
not
haveing
one
dram
in
us
of
that
son-like
nature
,
temper
and
integritie
which
wee
had
:
in
stead
of
bearing
the
image
of
heaven
,
wee
bear
the
image
of
earth
,
strip't
of
our
honor
,
and
put
down
to
the
lowest
form
of
baseness
,
and
made
meer
shadowes
of
what
wee
had
been
:
forfeited
all
our
royalties
,
not
onely
of
inward
content
,
esteem
,
peace
and
beholding
of
the
face
of
God
as
children
;
but
also
of
outward
title
to
the
Earth
and
to
Paradise
,
dominion
of
creatures
,
brotherhood
with
Angels
:
and
beeing
thrust
out
of
the
Garden
,
wee
became
drudges
of
the
earth
,
slaves
to
Satan
,
and
lived
in
continual
fear
of
death
and
wrath
:
onely
haveing
a
poor
hold
and
corner
of
the
earth
to
confine
us
as
prisoners
,
and
to
hide
our
heads
in
.
2.
What
wee
recover
and
hold
in
CHRIST
.
Hee
beeing
God
by
nature
,
the
eternal
Word
,
and
also
flesh
by
the
power
of
the
holy
Ghost
,
did
by
his
bloodie
satisfaction
over-entreat
our
father
,
pacified
his
justice
,
and
washed
off
our
rebellion
and
guilt
,
with
the
curs
thereof
from
us
;
that
so
wee
might
pass
into
the
former
priveledg
of
Sonship
,
and
whatever
honor
of
grace
appertained
thereto
:
and
that
by
adoption
.
For
as
a
rich
Prince
,
haveing
lost
his
son
take's
another
childe
,
not
his
own
,
&
strip's
him
of
his
name
&
familie
,
cause's
him
to
take
his
own
name
upon
him
,
and
to
becom
his
own
,
and
giv's
him
right
to
all
hee
hath
,
and
make's
him
his
heir
;
so
doth
the
Lord
take
us
poor
lost
bastards
;
strip's
us
of
our
name
,
and
take's
us
into
his
stock
,
arraie's
us
with
his
own
robe
,
sett's
us
at
his
own
table
,
cause
's
us
to
forget
our
father's
hous
and
all
the
baseness
thereof
;
restore's
us
to
the
right
of
Sons
of
the
Almightie
,
begot
of
his
seed
and
spirit
,
giv's
us
the
libertie
of
sons
,
the
title
to
all
his
creatures
with
pureness
;
without
fear
of
ever
beeing
cast
out
any
more
:
till
wee
com
to
possess
heaven
with
himself
for
ever
.
3.
What
Vse
wee
should
make
of
them
both
.
Vse
1.
It
should
teach
us
wisely
to
digest
and
carrie
that
disproportion
of
our
condition
below
in
the
mean
time
!
Oh!
what
humbleness
,
meekness
,
mean
opinion
of
our
selvs
,
self-denial
(
to
subject
our
selvs
for
a
while
to
this
state
of
conformitie
to
our
elder
brother
)
should
wee
seek
for
?
What
faith
especially
,
need
wee
,
firmly
to
cleav
to
the
word
of
promise
,
which
assure's
us
that
the
Lord
esteem's
us
as
wee
are
.
Vse
11.
This
should
scare
ungodly
men
,
and
make
them
tremble
at
their
condition
,
that
they
are
bastards
and
no
sons
or
daughters
of
the
Almightie
.
Men
boast
themselvs
that
they
are
the
sons
of
men
,
Anakim's
like
their
Ancestors
,
men
of
brave
stomacks
,
as
proud
and
rebellious
as
their
parents
:
such
as
Gyant-like
do
fight
again
heaven
,
and
walk
according
to
the
sway
of
their
lusts
!
but
to
bee
the
Sons
of
God
,
they
regard
not
!
Oh!
therefore
howl
and
mourn
all
yee
bastards
for
your
degenerate
condition
!
Vse
III.
If
the
Lord
shall
indeed
prick
your
hearts
for
this
(
I
speak
now
to
great
ones
whom
this
point
much
touche's
)
let
the
promise
of
receiving
you
soke
into
your
hearts
.
If
God
justifie
,
who
shall
condemn
?
if
hee
reconcile
and
restore
you
to
your
blood
,
your
Sonship
;
if
hee
vouchsafe
your
restitution
to
the
inheritance
of
such
as
are
sanctified
by
faith
in
him
,
Who
shall
defeat
you
of
it
?
therefore
com
in
,
receiv
this
Offer
,
and
God
will
bee
your
God
,
yea
your
father
,
yee
shall
walk
in
and
out
before
him
as
his
own
,
with
the
confidence
of
sons
,
hee
shall
guide
you
here
till
glorie
.
Vse
IV.
This
should
exhort
all
God's
people
that
they
deceiv
not
themselvs
in
this
great
priveledg
,
for
fear
that
they
forfeit
the
comforts
of
it
.
Trie
it
first
,
and
then
improov
it
:
a
true
son
and
danghter
of
God
partake's
of
the
sonship
of
Christ
●heir
head
.
The
Angels
worship't
Christ
the
Son
,
when
hee
was
brought
into
the
world
,
and
for
his
sake
the
Angels
are
Ministring
Spirits
for
the
good
of
us
,
and
of
ours
.
The
Father
acknowledg'd
Christ
saying
,
This
day
have
I
hegotten
thee
.
So
doth
God
in
him
acknowledg
thee
for
his
childe
,
and
himself
thy
father
:
The
Father
made
Christ
the
Heir
of
all
things
;
and
all
things
which
thy
father
hath
are
thine
,
as
thou
art
Christ's
.
Christ
was
pittied
and
heard
by
the
Father
in
that
hee
feared
,
and
thy
father
will
bee
afflicted
with
thee
in
all
thy
afflictions
.
Christ
was
faithful
in
all
God's
hous
as
a
Son
,
fulfilling
all
rightegusness
.
If
thou
bee
a
son
,
what
,
save
thy
faithful
fear
and
obedience
should
proov
it
?
The
Lord
Jesus
beeing
the
Lord
of
all
,
yet
denied
all
;
even
to
a
Pillow
to
lean
his
head
on
,
and
an
Hole
to
hide
himself
in
.
And
thou
(
if
a
son
)
shalt
and
wilt
denie
thy self
,
and
take
up
thy
Cross
,
and
learn
obedience
by
his
suffering
;
despise
the
world
and
count
all
dung
to
win
his
acceptance
.
Briefly
,
if
a
son
,
thou
art
an
heir
of
God
,
and
co-heir
of
Christ
:
Whatever
is
wanting
here
,
shall
bee
supplied
in
heaven
:
and
yet
here
thou
shalt
partake
all
the
good
things
of
God
:
For
why
?
Whom
doth
a
father
provide
for
,
but
for
his
children
?
whose
is
all
that
hee
hath
,
save
theirs
?
Again
,
if
a
son
,
then
thou
knowest
the
way
to
the
throne
of
grace
,
even
to
the
Father
,
in
the
Mediation
of
Christ
;
and
there
canst
with
the
spirit
of
a
son
groan
at
least
un-utterable
desires
to
the
Lord
,
that
thou
maiest
bee
once
free
from
bondage
to
this
bodie
of
death
;
from
unbelief
,
from
an
unsavorie
heart
,
from
worldliness
,
from
the
error
of
the
wicked
,
and
this
sinful
world
,
and
the
like
.
Oh!
with
humble
confidence
thou
wilt
make
kown
thy
request
to
God
,
and
that
in
secret
,
such
as
none
but
thy self
can
bee
privie
to
:
and
will
improov
this
libertie
,
when
strangers
and
slaves
shall
not
dare
to
com
neer
.
These
few
trie
;
and
if
thou
finde
the
Spirit
of
Adoption
to
bee
a
stranger
,
lin
not
till
the
Lord
have
created
it
:
if
hee
have
don
it
,
stand
fast
in
this
priveledg
and
maintain
it
by
thy
awe
and
fear
of
thy
Father
,
not
least
hee
should
cast
thee
off
again
,
but
becaus
beeing
once
a
Son
thou
shalt
never
bee
dispossessed
,
either
of
thy
right
here
,
or
thine
inheritance
hereafter
.
VII
.
Benefit
:
Redemption
.
Redemption
is
opposite
to
two
things
:
First
,
Thraldom
and
slaverie
to
sin
,
and
so
to
all
enemies
,
who
by
sin
strove
to
hold
the
Soul
under
fear
and
bondage
.
Secondly
,
to
the
sting
and
dint
of
all
such
crosses
as
sin
hath
brought
into
the
world
,
as
the
tokens
of
God's
displeasure
for
it
.
The
first
Redemption
set's
the
soul
at
libertie
from
all
that
servitude
and
tyrannie
,
it
buy'es
out
and
restore's
the
soul
to
the
libertie
of
released
and
ransomed
ones
:
maketh
it
free
onely
to
righteousnes
and
that
for
ever
.
From
hence
issues's
an
heart
enlarged
to
God
:
so
fearing
him
,
as
fearing
nothing
els
.
Hence
secondly
,
floweth
a
right
to
the
Protection
and
Providence
of
God
.
And
lastly
to
these
two
may
bee
added
freedom
to
God's
service
,
to
finde
it
an
easie
yoke
,
and
a
light
burden
;
yea
,
to
count
it
our
happiness
to
denie
our
own
wills
,
becaus
bodies
and
souls
are
bought
with
a
price
,
that
wee
should
not
bee
at
our
own
,
but
at
his
will
that
dearly
bought
us
,
1
Cor.
5.
15.
Christ
hath
bought
and
redeemed
us
:
I.
From
Sin
.
2.
From
all
our
Enemies
,
Satan
,
the
Law
,
bondage
under
Cerimonies
,
Death
,
Wrath
and
Hell
,
unto
freedom
of
Righteousness
.
The
conclusion
of
the
Doctrine
is
,
That
Redemption
is
a
peculiar
benefit
,
wherewith
Christ
is
offered
to
the
Soul
,
Vse
I.
Terror
to
all
that
lie
yet
in
their
state
of
Unregeneracie
,
in
what
degree
soever
it
bee
more
or
less
,
who
either
count
this
slaverie
to
bee
freedom
,
or
els
live
in
it
as
if
they
were
free
men
,
and
fear
nothing
.
Know
yee
,
that
till
the
Law
hath
left
you
under
the
Spirit
of
this
Bondage
,
to
count
your
selvs
as
yee
are
,
and
lie
under
this
estate
,
as
sensible
of
it
,
and
in
your
selvs
past
hope
,
Cain's
and
Judase's
case
is
not
more
wosul
then
yours
.
Vse
II.
It
's
Instruction
to
all
sorts
,
to
make
them
behold
their
natural
condition
as
in
a
glass
.
Sin
is
no
such
tame
and
harmless
beast
as
you
imagin
.
Nothing
but
this
blood
of
Christ
is
able
to
ransom
you
.
For
sin
hath
set
the
door
open
to
all
,
to
Satan
and
all
enemies
,
wrath
,
hell
,
law
,
conscience
,
and
death
,
to
have
their
wills
on
us
.
So
that
an
infinite
strength
it
needed
to
deliver
us
.
Vse
III.
This
should
teach
all
who
would
not
bee
slaves
,
to
proov
their
redemption
by
the
marks
of
it
.
First
all
truly
redeemed
ones
of
the
Lord
,
see
,
sigh
under
,
and
are
wearie
of
this
their
bondage
,
desirous
to
bee
freed
from
it
.
Secondly
,
the
offer
of
this
Redemption
in
Christ
is
precious
to
them
:
both
the
purchaser
,
the
offer
of
it
,
and
the
purchase
it self
.
Thirdly
they
cleav
to
the
promise
,
that
seeing
the
Lord
will
have
it
so
,
they
embrace
and
chuse
it
,
and
believ
if
the
Son
make
them
free
,
they
shall
bee
free
indeed
.
Vse
IV.
This
should
exhort
us
all
that
are
redeemed
to
true
libertie
to
understand
wherein
it
consists
,
and
apply
our selves
duly
therto
.
True
it
is
,
that
wee
are
adopted
sons
to
the
frrdom
of
children
,
but
we
are
redeemed
also
to
the
libertie
of
service
:
wee
are
not
made
free
from
the
law
in
point
of
obedience
;
but
serv
in
holiness
and
fear
,
to
delight
in
the
law
in
the
inner
man
.
Temporal
Redemption
stand's
in
three
things
:
-
1.
Either
in
God's
saveing
his
from
afflictions
:
-
2.
Or
his
susteining
them
in
and
under
them
:
-
4.
Or
his
delivering
them
out
of
them
,
and
that
either
in
part
,
or
finally
.
They
are
all
three
expressed
in
the
63.
of
Esay
,
vers
9.
by
name
.
The
First
,
The
Angel
of
his
presence
(
Christ
,
as
vers
1.
)
saved
them
,
and
bare
them
on
his
wings
continually
.
The
second
,
In
all
their
afflictions
hee
was
afflicted
;
(
that
is
,
succoured
and
upheld
them
)
.
The
third
,
In
his
pittie
and
mercie
hee
redeemed
them
,
(
that
is
,
delivered
them
)
.
The
first
is
usually
called
the
protection
of
God
over
his
own
in
Christ
their
buckler
and
shield
:
in
which
sense
it
is
said
,
The
beloved
of
the
Lord
shall
dwell
under
his
protection
all
the
day
long
.
It
is
God's
people
scape
all
such
crosses
as
befall
the
wicked
,
as
wicked
.
Vse
I.
Oh!
how
patient
should
wee
bee
in
such
crosses
as
befall
us
in
all
kindes
,
if
wee
considered
,
that
the
greatest
part
of
them
which
light
upon
us
,
is
not
the
least
of
them
that
pass
by
us
?
Vse
II.
The
truth
is
,
God's
Saints
ought
to
give
thanks
for
they
know
not
what
,
how
many
,
how
great
sorrowes
.
The
second
,
viz.
Sustaining
Redemption
is
that
act
of
Christ
,
whereby
hee
succoreth
and
supporteth
all
his
in
trouble
.
And
this
standeth
in
the
communion
of
the
sufferings
of
Christ
and
his
grace
:
viz.
1.
Of
his
sweeet
Peace
which
hee
giv's
us
:
My
peace
I
give
you
,
my
Peace
I
leav
you
:
2.
Of
his
meek
and
patient
self-denial
.
3.
Of
his
courage
to
bear
and
endure
.
4.
Of
his
innocencie
and
good
caus
to
defend
them
.
5.
Of
the
Spirit
of
prayer
,
which
crie's
and
grone's
to
him
that
can
eas
them
.
6.
Of
purgeing
power
,
whereby
Afflictions
prepare
us
for
glorie
7.
Of
the
issue
of
the
Cross
,
even
the
quiet
fruit
of
righteousness
.
8.
Of
Victorie
before-hand
,
even
while
they
are
under
the
Cross
.
9.
Of
patience
to
wait
till
the
hour
of
darkness
bee
over
.
Vse
I.
This
point
should
exhort
us
to
applie
our
selvs
to
this
priviledg
,
in
each
cross
that
befall's
us
!
Is
it
not
a
mercie
to
bee
thus
cared
for
and
pitied
as
children
,
when
the
Lord
put
's
the
wicked
to
their
shifts
?
and
regard's
not
what
betide's
them
:
Saul
falling
upon
his
sword
desperately
,
Ahimelech
thrust
through
,
Achitophel
and
Judas
hanging
themselvs
?
Is
it
not
worth
the
while
to
see
a
believing
Soul
at
his
death
lying
as
a
Lamb
,
as
a
Preacher
,
as
one
burning
but
not
consumed
;
above
fears
,
above
loves
,
hopes
,
wife
,
children
,
world
,
self
?
able
to
doe
any
thing
through
Christ
that
strengtheneth
and
susteineth
?
3
The
third
is
Redemption
or
deliverance
from
Crosses
,
either
particular
ones
,
or
all
.
The
Lord
hath
his
healing
in
his
wings
even
here
for
his
people
.
I
grant
there
is
a
righteous
Abel
,
who
perisheth
in
his
righteousness
,
But
ordinarily
when
God's
Mastick
patch
hath
dried
the
rheum
,
it
fall's
off
of
it self
.
David
,
Moses
had
an
end
of
their
crosses
,
and
as
James
saith
,
Yee
have
heard
of
the
afflictions
of
Job
,
and
what
end
the
Lord
made
.
Long
sickness
,
long
povertie
,
long
persecutions
,
have
had
their
end
.
There
is
a
day
for
us
if
wee
can
wait
.
How
many
weak
complexions
in
youth
have
enjoyed
healthy
age
?
how
many
prisoners
have
been
loosed
?
how
many
poor
ones
bin
enriched
?
how
many
mens
later
daies
have
proved
better
then
the
first
.
But
becaus
all
redemption
goe's
not
aforehand
,
therefore
there
is
another
Redemption
far
more
sure
,
and
that
is
full
and
final
at
their
death
and
resurrection
,
wherein
all
tears
shall
bee
wiped
away
.
Vse
I.
This
should
make
all
afflictions
seem
light
in
comparison
,
Rom.
8.
and
caus
us
to
embrace
it
by
hope
,
saying
,
If
our
hope
were
onely
here
,
of
all
others
wee
were
most
miserable
.
Vse
II.
Let
not
thine
heart
mutter
at
the
frequencie
of
thy
crosses
,
by
the
Divel
,
by
men
,
or
from
the
Lord
;
but
bless
him
for
such
partial
deliverances
as
hee
vouchsafeth
thee
in
thy
trials
.
Vse
III.
Learn
hence
really
to
pick
out
the
sap
of
that
truth
of
Paul
Phil.
2.
To
desire
to
be
dissolved
and
to
bee
with
Christ
which
is
best
of
all
.
Vse
IV.
Beg
of
God
two
things
:
1.
To
give
us
his
Spirit
of
Redemption
to
frame
us
for
this
verie
thing
(
as
Paul
2
Cor.
5.
4.
)
to
prize
our
ful
redemption
upon
any
terms
.
2.
That
he
would
seal
us
up
thereby
to
an
holy
securitie
.
VIII
.
Benefit
:
Regeneration
.
Regeneration
is
taken
for
the
begetting
of
God
in
the
soul
,
and
the
effect
thereof
,
Sanctification
,
called
in
Scripture
,
the
New
Man
,
the
New
Creature
,
the
renewing
of
the
holy
Ghost
,
the
workmanship
of
God
&c.
This
Sanctification
stand's
in
2
things
:
1.
The
killing
power
of
the
Cross
of
Christ
,
called
Mortification
.
2.
The
quickning
power
of
his
resurrection
,
called
Vivification
,
sealed
up
in
the
Baptism
of
the
Spirit
,
whereby
wee
are
engrafted
and
emplanted
into
them
both
.
IX
.
Benefit
:
Glorification
.
The
last
benefit
is
Glorification
of
the
whole
man
after
the
resurrection
in
heaven
,
which
is
the
overplus
of
Christ's
purchase
,
and
exceed's
Adam's
happiness
,
consisting
in
the
partakeing
of
that
purchased
possession
of
Glorie
and
immortalitie
,
not
of
Paradise
upon
Earth
,
but
in
the
presence
of
God
.
And
this
benefit
is
the
fulness
of
all
the
rest
:
it
is
the
execution
of
the
election
of
God
:
for
wee
are
chosen
to
glorie
:
it
's
the
perfection
of
our
imperfect
union
in
this
life
:
it
's
the
end
of
our
calling
:
for
wee
are
called
to
honor
and
immortalitie
.
It
's
the
●●●ness
of
our
Adoption
:
for
wee
have
here
the
right
,
but
there
the
inheritance
of
Sons
:
It
's
also
our
final
Redemption
and
Sanctification
,
becaus●
there
all
tears
shall
bee
wiped
away
,
and
death
shall
bee
no
more
,
and
wee
shal
do
the
will
of
God
as
the
Angels
,
and
bee
sanctified
throughout
in
bodie
,
soul
and
spirit
,
without
spot
or
blemish
,
and
so
live
eternally
.
See
Rom.
8.
30.
and
ult.
It
stand's
in
two
things
.
-
1.
Negative
happiness
,
viz.
The
absence
and
voidness
of
all
which
com's
short
of
this
,
or
opposeth
it
.
-
2.
Positive
happiness
,
viz.
When
the
persons
of
the
elect
shall
bee
so
enlarged
in
their
souls
and
bodies
,
and
in
each
facultie
and
member
thereof
,
as
to
enjoy
and
comprehend
and
behold
the
Lord
perfectly
,
as
they
are
comprehended
.
Vse
I.
Let
it
teach
us
to
avoid
curiositie
about
enquirie
of
this
depth
,
and
seek
humbly
and
wisely
to
get
our
part
in
it
here
:
so
shall
wee
know
it
one
day
by
experience
indeed
.
Vse
II.
What
persons
should
wee
bee
in
spiritual
respects
,
if
wee
look
for
such
promises
?
how
should
wee
purge
our
selvs
in
body
and
spirit
from
all
uncleanness
,
finishing
our
Sanctification
in
God●●
fear
.
Vse
III.
How
should
wee
long
for
this
happiness
,
counting
all
our
afflictions
as
light
things
through
our
hope
revealed
.
The
Use
of
all
these
Benefits
.
Vse
I.
If
Christ
bee
offered
thus
together
to
the
soul
at
once
in
all
these
,
and
not
in
a
bare
manner
,
it
should
bee
a
marveilous
encouragement
to
each
poor
soul
to
believ
.
Vse
II.
Examine
whether
Christ
bee
ours
or
no.
Trial
1.
Did
Christ
offered
in
the
Gospel
ever
affect
our
hearts
,
and
ravish
them
with
his
loveliness
?
the
Lord
we
see
offer
's
him
not
bare
,
but
with
all
his
furniture
:
which
way
soever
wee
look
,
wee
shall
discern
his
excellencie
,
hee
is
one
of
ten
thousand
.
Can
wee
make
a
song
of
our
beloved
,
of
his
head
,
his
eyes
,
locks
,
neck
,
bodie
,
feet
?
Surely
els
wee
were
never
married
to
him
,
except
for
his
sake
even
our
fathers
hous
was
despised
.
When
Eliezer
came
to
Rebecca
to
fetch
her
to
bee
Isaac's
wife
,
hee
discoursed
of
his
wealth
,
cattel
,
silver
and
jewels
:
and
for
the
purpose
brought
her
out
his
gold
,
bracelets
and
ornaments
which
Isaac
sent
her
.
But
what
came
of
it
?
did
shee
slight
the
offer
?
No
,
but
went
with
the
messenger
immediately
.
If
God's
Spokes-men
,
in
bringing
forth
these
benefits
of
Christ
,
have
won
us
thereby
to
go
with
them
it
is
well
.
Trial
2.
No
man
is
married
to
Christ
,
except
hee
hath
his
dowrie
to
shew
:
A
Christ
without
a
dowrie
is
no
husband
.
1
Cor.
1.
30.
Hee
is
our
wisdom
,
righteousness
&c.
if
wee
can
shew
our
marriage-ring
set
with
these
jewels
,
wee
may
bee
believed
.
Trial
3.
If
thou
bee
justified
,
where
is
that
boldness
of
a
debtor
discharged
by
his
Suretie
,
that
can
say
,
I
know
the
hardest
,
I
shall
not
perish
,
I
dare
look
my
creditor
in
the
face
?
Trial
4.
If
thou
bee
reconciled
,
where
is
thy
joy
and
welfare
then
of
heart
?
how
shouldest
thou
be
beloved
of
God
,
and
bee
such
a
stranger
to
this
joy
.
Trial
5.
Thou
saiest
thou
art
redeemed
but
proov
it
also
:
for
if
it
bee
so
,
then
that
bondage
of
thine
to
sin
,
and
the
lust
thereof
,
and
that
bondage
by
sin
that
keep
's
thee
from
believing
is
taken
away
in
som
measure
:
thy
tongue
is
none
of
thine
own
,
thy
eies
,
ears
,
feet
,
members
are
bought
with
a
price
,
and
the
Lord's
yoak
is
sweet
to
thee
.
Vse
III.
Instruction
to
all
Christians
,
to
ponder
wisely
this
article
of
the
difference
,
order
,
and
nature
of
these
benefits
.
It
would
help
much
to
the
understanding
of
the
Scriptures
with
light
and
profit
.
Vse
IV.
Exhortation
,
that
wee
ceas
not
to
adore
that
most
divine
depth
of
wisdom
and
love
in
God
,
who
when
hee
might
have
forsaken
us
,
and
cast
us
off
quite
in
our
first
fall
,
was
not
onely
content
to
restore
us
to
the
same
estate
,
and
make
us
as
good
as
wee
were
,
but
also
took
occasion
by
this
ruine
to
set
us
in
a
better
estate
then
ever
Adam
knew
,
not
onely
in
the
grace
of
perseverance
,
but
in
the
gift
of
eternal
life
in
his
heavenly
presence
.
Vse
V.
It
is
exceeding
consolation
to
all
believers
.
For
why
?
The
benefits
which
they
receiv
all
at
once
by
faith
,
are
a
namo
scit
of
price
and
plentie
.
God
in
Christ
is
above
all
wee
can
ask
or
conceiv
.
ARTIC.
VI.
The
Church
of
GOD
is
the
true
and
onely
object
of
all
the
former
Good
things
.
TWo
things
are
considerable
in
this
Article
.
-
1.
The
subject
of
it
,
the
Church
herself
.
-
2.
The
proper
adjunct
of
it
,
Communion
.
I.
Concerning
the
Church
,
it
is
necessarie
to
open
som
tearms
touching
the
distinction
of
names
given
to
the
Church
,
viz.
1.
A
Church
Constituted
is
gathered
by
the
Word
,
professing
the
same
truth
,
doth
enjoy
the
free
,
peaceable
&
setled
use
&
administration
of
all
essentials
to
salvation
,
the
Word
,
Sacraments
and
outward
Assemblies
established
by
Christian
authoritie
.
And
contrarie
to
this
is
that
Church
which
consist's
onely
in
toleration
and
connivence
,
doubtful
and
unsetled
.
2.
A
Church
Visible
is
an
Assemblie
of
such
worshippers
of
God
,
as
enjoying
the
libertie
of
the
Ordinances
,
do
partake
them
visibly
,
audibly
and
sensibly
to
the
eie
and
observation
of
man
.
3.
The
Church
Invisible
is
that
Communaltie
or
fellowship
of
the
Elect
of
God
(
when
,
or
wheresoever
throughout
the
world
in
all
ages
and
times
)
,
as
,
beeing
called
to
God
,
and
given
to
Christ
,
becom
his
mystical
bodie
,
and
are
built
up
unto
one
habitation
by
the
Spirit
.
Shee
is
called
Invisible
,
not
as
if
shee
consisted
of
such
members
as
may
not
bee
seen
and
bodily
conversed
with
,
seeing
that
they
do
usually
reside
in
the
Church
Visible
,
worshipping
God
with
others
externally
:
but
becaus
that
by
which
shee
subsist's
is
an
invisible
grace
of
the
Spirit
,
not
sensible
to
the
eie
of
man
,
but
known
to
God
alone
,
and
to
others
onely
by
the
judgment
of
charitie
,
more
or
less
.
4.
The
Militant
Church
is
that
part
of
the
invisible
,
which
here
upon
earth
walketh
and
warreth
with
,
and
for
God
against
all
his
and
her
enemies
,
according
to
that
vow
and
oath
shee
took
in
her
Baptism
,
or
prest-money
,
wherein
shee
covenanted
to
bee
God's
faithful
Souldier
against
World
,
Divel
or
Flesh
.
5.
The
Church
Triumphant
is
that
invisible
,
which
haveing
cast
off
her
harness
after
the
victorie
obtained
,
abide's
in
soul
with
God
,
and
triumph's
there
over
all
conquered
enemie
;
both
these
(
although
in
divers
state
)
are
the
same
Church
.
6.
The
Church
Malignant
is
that
special
kinde
of
Church
Visible
,
which
although
it
retain's
Baptism
and
som
such
truths
as
are
of
the
Essence
,
yet
hath
degenerated
in
the
most
of
her
tenets
from
the
truth
of
the
Gospel
.
Now
,
the
Church
Invisible
is
the
equal
and
onely
subject
of
Christ
and
his
benefits
:
Onely
with
this
difference
;
that
although
the
whole
Church
enjoy
all
,
yet
becaus
the
Triumphant
differ's
from
the
Militant
in
the
fulness
and
possession
,
the
one
by
sens
,
the
other
under
the
assurance
of
faith
and
hope
,
therefore
here
wee
especially
aim
at
the
Militant
,
as
it
contain's
the
whole
armie
,
the
souldiers
,
the
bodie
of
his
members
.
Vse
I.
Confutation
of
the
usurped
and
pretended
title
of
the
Pseudo-Catholick-Popish-Church
,
who
claim
to
themselvs
this
priviledg
to
bee
the
treasurie
of
all
the
benefits
of
Christ
.
Vse
II.
Terror
to
all
the
malignant
enemies
of
the
Church
:
if
all
this
store
bee
laid
in
her
lap
,
righteousness
,
redemption
&c.
bee
affraid
to
pursue
and
oppose
her
.
Vse
IIL
Admonition
to
all
God's
people
to
honor
even
the
Church
Visible
.
Disdain
not
her
assemblies
,
separate
not
from
her
members
,
renounce
not
her
fellowship
:
prize
the
field
highly
wherein
the
pearl
is
hidden
.
Bless
God
that
make's
her
a
sanctuarie
for
the
distressed
,
a
mother
of
Orphans
and
desolate
ones
,
an
Ark
for
perishing
ones
.
Again
,
admonition
to
all
that
live
in
the
bosom
of
the
visible
Church
,
not
to
rest
there
,
nor
give
their
eye-lids
sleep
till
thereby
the
Lord
hath
drawn
them
to
the
invisible
.
For
out
of
this
Ark
is
no
salvation
.
Vse
IV.
Consolation
to
the
true
Church
of
Christ
,
for
the
portion
of
these
benefits
given
her
in
Christ
.
Wonder
that
the
Lord
should
so
look
upon
the
lowliness
of
thy
poor
despised
state
,
as
to
make
thee
his
jewel-hous
of
these
treasures
.
Vse
V.
Bee
not
high-minded
:
learn
that
of
Paul
,
That
the
root
hold's
thee
,
not
thou
it
,
Rom.
10.
18.
The
bodie
hold's
the
members
,
the
Vine
the
branches
,
not
they
them
.
Bee
not
high-minded
but
humble
thy self
,
and
be
lesser
then
the
meanest
of
the
members
.
The
Lord
hath
bestowed
life
and
blessing
upon
his
Church
for
ever
,
Psalm
33.
ult
.
not
upon
thee
in
severall
.
Thy
grace
is
a
member's
grace
,
as
the
blood
of
a
finger
,
and
the
sens
thereof
,
and
the
spirit
thereof
is
from
the
heart
,
liver
and
brain
,
carried
to
the
bodie
,
and
thence
derived
to
each
part
.
Humbly
therefore
bee
glad
to
receiv
thy
part
,
see
thy
wants
,
supplie
them
by
the
bodie
,
and
disdain
not
the
grace
of
the
meanest
:
for
if
thou
abide
in
the
bodie
,
it
's
thine
and
thy
supplie
.
II.
The
Adjunct
of
the
Church
of
Christ
.
The
Adjunct
of
the
Church
is
the
Communion
of
Saints
and
members
of
this
mystical
bodie
of
Christ
,
which
is
nothing
els
but
the
due
entercours
and
holie
fellowship
,
reciprocally
between
member
and
member
,
for
the
good
of
the
whole
.
Two
things
wee
are
to
consider
in
this
Communion
of
members
in
the
Church
.
-
1.
Due
qualifying
of
the
persons
that
are
to
communicate
.
-
2.
Due
exercise
of
communion
among
them
that
are
so
qualified
.
1.
Qualification
,
generally
stand's
in
this
,
that
they
bee
brethren
.
No
sooner
is
a
man
a
believer
and
a
new
creature
,
born
to
God
,
but
hee
is
also
a
brother
.
No
bastard
,
no
stranger
,
no
Gibeonite
,
no
blemish't
one
may
enter
the
temple
of
this
Communion
.
More
specially
,
they
have
the
true
Spirit
of
brethren
,
of
members
,
by
which
the
former
is
manifested
to
bee
true
.
Wee
must
know
that
this
Spirit
of
Communion
is
the
priviledg
of
the
whole
Invisible
Church
,
before
it
bee
the
spirit
of
any
particular
member
:
for
,
the
members
draw
spirit
from
the
bodie
,
as
the
bodie
from
the
head
.
Now
this
spirit
is
flowing
from
Christ
,
who
hath
therefore
shed
his
blood
for
his
Church
,
not
onely
that
hee
might
unite
it
together
with
it self
,
but
also
that
it
might
edifie
it self
in
love
.
And
the
Lord
Jesus
hath
obteined
this
Spirit
from
his
Father
.
This
Spirit
of
Communion
may
bee
discovered
in
these
two
particulars
.
First
,
in
the
spirit
of
Preserving
her self
in
her
estate
and
integritie
.
Secondly
,
in
the
spirit
of
Furniture
for
the
several
operations
,
whereby
communion
may
bee
supported
.
I.
In
preserving
Communion
:
and
this
it
doth
1.
By
separation
of
fals
parts
,
or
contrarie
,
which
threaten
ruine
to
her
.
Mettals
melted
will
go
together
and
unite
their
substance
,
but
sever
the
dross
which
is
of
another
nature
from
incorporateing
with
them
,
the
Citizen
of
the
heavenly
Jerusalem
,
hee
loathes
swearers
,
liers
,
forswearers
,
usurers
,
and
so
of
the
rest
:
No
communication
between
Christ
and
Belial
,
light
and
darkness
.
2.
By
gathering
together
of
new
.
This
preserving
Spirit
is
also
a
drawer
of
like
parts
to
her self
,
for
the
filling
up
and
strengthening
of
Communion
:
shee
is
still
aiming
at
the
bodies
increase
:
and
therefore
as
the
waters
of
the
sea
win
upon
the
banks
,
so
doth
this
spirit
of
Communion
seek
out
and
enlarge
her
borders
.
Our
Lord
Jesus
the
head
of
this
communion
,
spent
his
life
in
gathering
members
to
this
bodie
.
Peter
gathered
3000.
at
once
:
and
each
member
of
it
doth
,
or
ought
to
becom
all
in
all
to
gain
som
.
3.
By
preventing
of
any
thing
hurtful
to
herself
.
This
Spirit
is
warie
to
defeat
whatsoever
attempts
may
bee
made
against
her
communion
either
by
opposite
persons
,
or
properties
.
II.
The
Spirit
Furnishe's
the
Church
with
all
such
gifts
as
serv
to
maintain
communion
.
Such
are
1.
Love
,
mother-grace
of
all
the
rest
:
that
which
Saint
John
so
magnifie's
1
Joh.
5.
1.
Hee
that
loveth
him
that
begat
,
love's
him
that
is
begotten
.
It
's
the
band
of
perfection
,
that
hold's
in
all
the
duties
of
Communion
as
the
corner-stone
doth
the
sides
of
the
wall
.
2.
Sociableness
,
a
compound
of
three
coards
not
easily
broken
,
viz.
-
1.
Amiableness
,
which
is
that
holy
suavitie
of
spirit
,
which
opposeth
tartness
,
austeritie
,
sowreness
and
sullenness
;
whereby
men
are
like
ragged
unhewen
stones
,
unmeet
to
couch
in
this
holie
building
.
-
2.
Humbleness
,
which
opposeth
pride
,
which
is
a
vice
excommunicate
from
true
fellowship
of
Saints
,
causing
men
to
think
themselvs
,
their
parts
,
their
persons
too
good
for
communion
.
It
's
discerned
by
two
marks
,
peaceableness
and
equalness
.
-
3.
Self-denial
,
contrarie
to
Self-love
the
bane
of
communion
,
when
men
seek
their
own
esteem
,
credit
,
end
,
profit
and
prais
:
and
if
they
fail
thereof
,
they
little
look
how
the
publick
welfare
goe's
forward
.
3.
Tendernes
,
and
compassion
.
Gal.
6.
1.
If
any
bee
prevented
by
error
,
ignorance
,
Satan
,
sudden
temptation
,
let
him
that
is
stronger
set
him
in
joint
again
(
so
the
word
is
)
and
restore
him
in
the
spirit
of
meekness
.
II
The
Exercise
of
Communion
stand's
in
three
things
:
-
1.
Graces
.
-
2.
Means
,
or
Ordinances
.
-
3.
Services
,
or
Duties
.
I.
In
Graces
:
In
the
tradeing
whereof
these
rules
must
bee
observed
:
First
,
bring
in
thy
stock
into
this
bank
:
each
member
in
this
staple
of
Communion
must
get
the
gift
of
exchange
:
hee
must
maintain
a
due
entercours
.
Secondly
,
Humilitie
is
an
excellent
mean
to
exercise
communion
in
graces
:
condescending
to
men
of
low
degree
.
Proud
ones
get
little
,
and
do
little
in
this
communion
of
Saints
.
Thirdly
,
Covet
others
graces
,
1
Cor.
12.
31.
Covet
the
things
that
are
most
excellent
.
Appetite
after
the
graces
of
communion
is
the
instinct
of
God's
spirit
,
for
the
growth
of
Graces
.
Men
that
hunt
the
Bezar
,
seek
not
her
flesh
,
but
that
which
is
precious
in
her
,
the
stone
which
is
so
cordiall
.
Base
respects
are
nothing
to
the
Saints
in
regard
of
this
jewel
.
Fourthly
,
extract
graces
from
others
.
Solomon
saith
,
Prov.
20.
6.
There
is
wisdom
in
the
heart
of
the
wise
,
and
a
man
of
understanding
will
get
it
out
.
Delilah
lay
at
Sampson
till
hee
had
told
her
his
whole
heart
.
So
should'st
thou
that
seekest
the
grace
of
others
.
First
,
by
putting
thy
case
in
their
persons
whom
thou
tradest
with
,
as
if
thou
wouldest
learn
what
patience
in
sickness
and
pain
is
,
or
how
thou
mightest
die
well
,
ask
others
,
how
should
yee
do
in
this
case
?
make
mine
your
own
.
Secondly
,
observ
wisely
what
fall's
from
the
godly
in
their
communion
and
conversation
:
over-see
not
their
words
,
behaviors
,
affections
,
zeal
,
scopes
.
Thirdly
,
let
faith
bee
the
chief
extractor
.
All
things
are
yours
,
saith
Paul
:
meaning
all
graces
in
all
the
members
:
it
's
a
great
help
of
profiting
when
as
wee
believ
all
the
graces
of
others
are
ours
,
allotted
us
by
priviledg
from
Christ
whose
wee
are
.
Fifthly
,
Rest
not
onely
in
the
outward
object
,
but
pierce
into
the
inward
.
There
is
more
in
a
Saint
then
a
bare
sentence
or
carriage
will
express
.
Look
into
the
bottom
as
the
Cherub
into
the
mercie-seat
.
Sixthly
,
Bee
wise
to
chuse
thy
object
.
Each
man
excell's
not
in
each
grace
or
gift
.
And
when
wee
meet
not
with
that
wee
look
for
,
wee
think
meanly
of
men
as
Naaman
did
,
beeing
crossed
by
Elisha
.
But
the
Graces
of
God
are
to
bee
marked
as
they
bee
most
eminent
:
As
in
Moses
,
his
meekness
;
in
Phinehas
,
his
zeal
;
in
Abraham
,
faith
.
II.
In
Meanes
or
Ordinances
.
These
edifie
the
Church
,
First
,
as
they
are
ties
and
bands
of
Communion
.
Secondly
,
as
they
are
active
instruments
or
helps
to
beget
and
nourish
it
.
1.
As
ties
and
bands
.
Psal.
122.
Jerusalem
is
called
a
compacted
Citie
,
knit
together
by
the
Assemblies
,
by
the
Sacrifices
,
by
the
Thrones
of
Judgment
.
Act.
2.
46.
The
Church
continued
and
●lave
together
,
in
the
use
of
the
Ordinances
,
the
sacrament
especially
of
the
Supper
.
Experience
teacheth
that
the
fellowship
of
the
Word
,
Praier
,
and
the
like
,
is
the
life
,
strength
,
blood
and
marrow
of
communion
.
Wee
see
that
the
common
ties
of
nature
,
education
and
place
do
much
tie
men
together
:
to
have
had
one
father
,
to
have
lyen
in
one
womb
,
to
have
dwelt
in
one
town
,
to
have
fed
at
one
board
,
to
have
been
brought
up
in
one
familie
or
nurserie
,
are
bands
of
fellowship
,
how
much
more
all
these
spiritual
ties
in
one
?
2.
As
begetters
and
nourishers
of
Communion
.
First
,
as
for
the
Word
preached
how
many
thousands
did
one
Sermon
of
Peter
gain
to
this
Communion
?
And
it
no
less
preserveth
and
holdeth
the
faithful
therein
.
For
eieher
it
finde's
them
staggering
in
this
Communion
,
and
then
it
restore's
them
:
or
sad
and
heavie
,
and
then
it
encourage's
and
comfort
's
them
:
or
ignorant
,
and
then
it
enlighten's
them
:
or
unruly
,
and
then
it
admonishe's
them
:
or
standing
,
and
then
it
establishe's
them
:
So
that
it
doth
all
offices
of
communion
.
Secondly
,
so
the
censures
duly
administred
and
the
like
.
Thirdly
,
so
the
sacrament
of
the
Supper
,
how
active
an
instrument
it
is
to
reconcile
them
that
bee
at
odds
,
and
unite
them
more
who
are
brethren
?
Fourthly
,
Prayer
:
what
office
is
there
which
it
hath
not
don
the
Church
?
what
was
the
means
of
converting
Paul
?
what
delivered
Peter
out
of
Herod's
prison
?
&c.
Fifthly
,
Fasting
joined
with
it
,
what
good
thing
hath
it
not
don
?
a
key
to
open
the
treasure
of
heaven
,
and
to
bring
upon
the
bodies
and
souls
of
the
faithful
plentie
in
famin
,
victorie
in
war
,
protection
in
dangers
,
eas
in
distress
.
III.
In
duties
and
service
.
These
are
of
two
sorts
.
Som
concern
the
bodie
,
viz.
Charitie
.
Som
the
soul
,
viz.
Holie
example
,
savorie
instruction
,
admonition
,
reproof
,
correction
of
errors
,
exhortation
and
quickning
to
holiness
,
comfort
in
heaviness
,
sickness
and
distress
,
and
in
each
spiritual
respect
,
wherein
member
may
bee
usefull
to
member
.
Vse
I.
Warp
from
the
Communion
of
all
Popish
,
prophane
and
excommunicate
ones
from
this
fellowship
:
complie
not
with
them
,
turn
from
all
inordinate
,
malitious
,
scandalous
,
revolting
and
prophane
ones
:
true
communion
abhor's
such
.
Vse
II.
It
's
Admonition
to
all
of
God's
houshold
to
beware
least
any
bitter
root
rise
up
in
them
to
defile
this
communion
.
When
there
were
not
above
four
or
five
in
the
Church
,
how
did
Satan
pollute
them
;
as
Cain
against
Abel
,
Ismael
against
Isaac
,
Esau
against
Jacob
,
to
overthrow
communion
?
so
doth
hee
still
.
Again
,
Let
it
admonish
God's
people
also
,
that
if
by
any
occasion
Satan
hath
cast
in
any
bone
to
divide
them
,
and
to
provoke
them
to
wrath
,
heart-burning
,
distemper
:
that
they
presently
cast
it
out
and
repent
,
least
the
breach
grow
greater
.
And
let
the
falling
out
of
such
bee
the
renewing
of
love
.
Let
them
so
much
the
more
narrowly
look
to
themselvs
after
,
to
prevent
the
like
,
that
so
they
may
nourish
the
communion
of
Saints
in
the
bands
of
peace
.
Vse
III.
Exhortation
,
to
couch
in
this
building
of
communion
,
to
practice
it
,
to
impart
to
each
one
his
gift
to
the
use
of
edifying
the
bodie
:
let
not
this
dead
world
cool
grace
in
us
.
ARTIC.
VII
.
That
every
Soul
make
this
deliverance
his
own
in
special
.
Whosoever
by
the
former
part
hath
been
convinced
by
that
of
his
sin
,
and
been
kindely
pinched
and
prick't
thereby
by
each
of
those
Articles
,
so
let
everie
such
soul
be
now
also
convinced
of
righteousness
,
and
believ
himself
to
bee
the
partie
to
whom
this
deliverance
of
Christ
belong's
,
by
each
of
these
five
Articles
promised
.
Quest.
What
is
it
to
believ
this
?
Answ.
To
believ
this
is
the
Work
of
the
Spirit
of
GOD
,
by
vertue
of
which
a
Soul
under
the
condition
of
Faith
,
doth
cast
it self
and
relie
upon
the
offer
of
God
,
for
pardon
of
sin
,
and
for
Eternal
life
.
The
condition
of
Faith
is
such
a
qualification
,
as
God
require's
of
one
who
may
believ
the
promise
of
reconciliation
to
belong
to
him
.
That
which
God
aim'es
at
in
offering
mercie
,
is
the
magnifying
of
his
Attributes
of
Mercie
,
Justice
,
Wisdom
and
the
rest
,
which
hee
will
have
more
to
appear
in
man's
Redemption
,
then
they
could
in
Adam's
Integritie
.
Hee
will
have
the
eternall
doors
open
themselvs
,
as
hee
saith
,
Psal.
24.
ult
.
not
that
our
own
ends
,
forgiveness
and
happiness
,
but
the
King
of
glorie
might
enter
in
:
even
as
hee
ordained
our
Lord
JESUS
not
to
obey
and
suffer
for
any
ends
of
his
own
,
but
meerly
the
Fathers
to
whom
hee
was
subject
:
as
wee
see
in
Rom.
15.
3.
and
therefore
he
would
have
him
lose
all
glorie
,
and
emptie
himself
,
that
hee
might
fulfill
the
ends
of
him
that
sent
him
.
The
Lord
usually
proceed's
by
these
step
's
.
1.
Where
the
Lord
will
work
kindely
,
hee
will
so
present
the
glorie
of
his
grace
to
the
soul
in
distress
,
that
,
whereas
before
it
was
under
confused
despair
;
First
,
it
shall
see
a
crevis
of
light
,
and
an
hope
a
far
off
of
a
possible
deliverance
:
which
hope
shall
melt
and
dissolv
the
heart
into
a
spirit
of
mourning
and
breaking
,
not
so
much
for
fear
of
hell
,
as
for
the
Lord
himself
.
See
it
in
Jona
.
3.
compare
ver.
9.
with
ver.
6
,
7
,
8.
when
once
hope
began
to
spring
up
secretly
,
who
can
tell
whether
God
will
repent
him
of
his
fierce
anger
,
that
wee
perish
not
?
Lo
,
they
melt
into
tears
,
they
fast
put
on
sack-cloth
on
themselvs
and
their
beasts
,
and
make
a
rufull
spectacle
.
So
doth
the
soul
here
leav
takeing
thought
for
it self
,
and
take
thought
for
the
Lord
saying
,
O
wofull
man
that
I
am
,
whom
the
Lord
should
bee
found
of
,
when
I
sought
him
not
!
who
had
care
of
my
happiness
,
when
I
cared
neither
for
him
,
nor
for
my self
!
2.
The
Soul
rest's
not
here
,
but
break
's
out
into
desire
,
that
it
might
live
to
glorifie
his
grace
,
and
partake
of
it
,
that
it
might
magnifie
it
before
all
the
world
,
and
give
witness
to
it
against
all
despisers
of
it
.
3.
The
Soul
set's
an
high
price
upon
this
salvation
,
and
recount's
the
severals
of
it
,
that
it
may
see
the
unvaluableness
of
this
pearl
,
Matth.
12.
44.
haveing
spied
the
pearl
,
withdrawe's
it self
,
hide
's
it
,
ponder's
the
worth
of
it
,
viewe's
the
particulars
of
it
,
as
one
would
do
of
a
purchase
,
and
by
so
museing
of
it
,
set's
the
whole
man
a
fire
with
it
,
in
the
esteem
and
value
thereof
.
4.
It
lastly
emptie's
the
soul
of
herself
.
Even
as
the
Queen
of
Sheba
,
beholding
the
glorie
and
wisdom
of
Solomon
,
had
no
spirit
left
in
her
,
but
was
ashamed
of
her
own
silliness
:
and
as
Peter
Luk.
5.
beholding
the
glorious
power
of
Christ
in
bringing
so
many
fishes
into
the
net
,
when
hee
could
catch
nothing
,
was
amazed
:
so
doth
the
Lord
in
this
case
.
Hee
cause
's
that
loathness
and
resistance
of
that
proud
heart
that
savor's
no
grace
or
faith
,
to
quail
and
fail
utterly
,
take's
away
the
corrupt
self
,
and
self-love
which
is
offended
at
his
grace
.
Especially
it
turn's
away
the
soul
from
her
own
ends
in
seeking
salvation
:
shee
dare's
not
now
ascribe
to
her
own
duties
,
hearings
,
praiers
,
affections
,
preparations
,
but
cast's
them
into
the
sea
,
that
life
may
bee
preserved
.
Shee
feel's
the
great
ends
of
God's
glorie
to
work
all
these
in
her
,
but
no
way
as
works
commending
her
to
God
,
but
as
sparkles
of
the
Spirit
of
Grace
,
which
by
these
steps
drawe's
her
home
to
God
,
becaus
hee
will
save
her
.
Vse
I.
Terror
to
all
that
dream
of
their
estate
to
bee
good
,
when
yet
they
lie
in
their
sins
as
whole
men
:
they
think
Christ
is
offered
them
barely
;
Bee
reconciled
to
God
,
bee
they
what
they
will
bee
.
And
in
this
they
are
the
more
strengthened
by
the
opinion
of
such
Divines
as
dislike
these
preparations
.
The
which
opinion
as
it
take's
away
the
benefit
of
triall
and
comfort
from
many
poor
souls
,
who
would
fain
finde
the
least
seed
of
faith
to
bee
begun
in
them
,
and
keep
's
them
long
at
a
dead
point
with
themselvs
for
lack
of
faith
it self
:
so
it
nuzzle's
many
hypocrites
in
a
conceit
of
themselvs
,
that
bee
they
what
they
will
,
yet
they
may
be
reconcil'd
at
their
pleasure
.
Again
,
all
such
as
remain
blinde
and
dead-hearted
blocks
in
the
midst
of
this
grace
of
the
Gospel
,
they
see
no
light
,
nor
feel
any
warmth
therefrom
,
but
still
are
cold
Snakes
,
and
are
neither
affected
with
good
nor
evil
.
Where
is
the
hope
of
your
faith
,
where
no
dram
of
the
condition
of
it
is
wrought
?
Thirdly
,
to
all
dalliers
with
the
season
of
this
grace
,
and
putting
off
this
rich
offer
of
God
,
pinn'd
on
their
sleev
;
thinking
they
might
have
God
tied
to
them
,
and
becaus
they
have
tasted
of
his
grace
with
the
tip
of
their
tongue
,
therefore
they
may
have
it
at
their
command
;
wheras
haveing
once
despised
it
,
they
grow
further
and
further
from
it
daily
.
They
should
have
learned
that
the
condition
of
faith
is
the
preparation
to
faith
:
Dallie
with
the
one
,
and
forego
the
other
.
Fourthly
,
to
all
hypocrites
,
that
rest
in
som
appeareance
of
these
preparations
,
not
wrought
in
them
by
the
spirit
of
Grace
,
but
from
their
own
principles
:
which
appear's
in
this
,
that
if
they
bee
reprooved
,
they
cannot
endure
it
,
dare
not
enter
into
the
triall
of
their
mournings
,
desires
,
and
proov
them
to
com
from
the
spirit
of
Grace
:
but
love
their
own
eas
better
then
the
rules
of
God
,
and
while
their
own
pangs
last
,
who
but
they
?
but
when
their
own
sparkles
bee
out
,
then
full
of
sorrow
.
No
constancy
,
plainness
,
self-denial
can
bee
found
in
them
:
grace
is
nothing
worth
of
it self
,
except
som
mixture
of
their
own
concur
with
it
.
A
sign
they
have
felt
little
sweetness
in
it
,
and
therefore
are
far
from
beleeving
it
.
Vse
II.
Let
this
doctrine
remove
those
fears
&
objections
which
arise
in
weak
consciences
as
touching
the
greatness
&
measure
of
preparations
.
But
let
them
know
,
first
,
that
in
these
,
stand
not
their
happiness
,
but
in
Christ
beleeved
in
.
Secondly
,
if
they
had
these
in
the
measure
they
would
,
they
would
bee
readie
to
rest
too
much
in
them
,
as
Peter
in
his
tabernacles
.
Thirdly
,
that
the
truth
of
these
,
not
the
greatness
hath
the
promise
:
even
the
smoaking
flax
and
the
bruised
reed
:
Yea
,
commonly
such
honor
God
soonest
by
beleeving
.
And
with
these
cautions
let
them
go
on
and
prosper
.
Vse
III.
Exhortation
to
poor
souls
,
whom
God
hath
truly
brought
under
the
condition
of
faith
,
to
bless
him
for
that
handsel
,
I
say
,
first
,
to
acknowledg
it
great
mercie
,
although
they
have
many
doubts
and
fears
,
and
distempers
to
hinder
them
,
and
the
divel
to
com
between
cup
and
lip
,
that
they
might
not
drink
of
that
cup
of
salvation
.
Oh
remember
,
it
's
mercie
to
bee
brought
within
these
suburbs
of
heaven
.
Bee
thankfull
for
any
thing
,
especially
a
pledg
of
faith
:
nay
bee
humble
,
and
say
,
Lord
,
what
ever
is
not
hell
,
is
from
mercie
.
I
will
rather
comfort
my self
,
that
the
Lord
meane's
mee
the
fulness
of
this
earnest
:
rather
then
grudg
that
presently
I
have
not
my
will
,
and
so
wax
wearie
of
waiting
.
And
secondly
,
this
should
expell
slavish
fear
from
them
,
becaus
the
Lord
hath
given
them
a
condition
of
faith
.
Beware
yee
do
not
abuse
it
.
Pledges
are
well
kept
by
honest
men
,
not
spoiled
.
Do
not
tempt
God
by
your
distrust
:
nor
suffer
the
good
preparations
of
the
Spirit
to
die
or
wane
,
through
boldness
,
loosness
,
worldliness
,
pleasures
;
least
God
make
them
as
bitter
to
you
,
as
Samsons
dallying
with
his
harlot
.
Vse
IV.
It
discover's
the
ignorance
and
vanitie
of
such
Ministers
and
people
who
though
they
bee
not
leavened
with
Poperie
,
yet
partly
from
confounding
mourning
and
sorrow
with
repentance
,
and
partly
from
blindeness
and
error
of
the
common
sort
,
teach
and
think
that
repentance
must
goe
before
faith
,
and
here
they
flourish
exceedingly
;
for
(
say
they
)
What
?
doth
not
Peter
say
,
Repent
and
believ
?
Think
you
that
Christ
will
dwel
where
corruption
is
?
Must
wee
not
repent
,
becaus
the
kingdom
of
heaven
is
near
?
Will
God
meddle
with
such
as
live
in
their
sins
?
Hence
they
mightily
urge
mortification
of
Lusts
,
before
wee
dare
apply
Christ
,
&c.
But
Oh
yee
blinde
guides
of
the
blinde
!
See
you
not
how
under
colour
of
your
devotion
you
overthrow
Christ
?
What
use
is
there
of
Christ
,
if
our
sins
(
before
wee
believ
)
must
first
bee
mortified
?
shall
Christ
die
for
sin
alreadie
mortified
?
can
wee
dispose
our
selvs
to
grace
,
when
as
all
that
is
in
us
is
graceless
?
No
:
Christ
must
bee
,
not
onely
before
our
mortification
,
but
also
before
our
believing
;
yea
,
before
our
preparation
to
beleiv
.
Oh!
but
John
the
Baptist
,
bid's
the
people
to
repent
,
becaus
the
Kingdom
was
at
hand
.
I
answer
,
This
objection
com's
from
meer
ignorance
of
the
text
:
For
that
Repentance
there
signifieth
onely
a
penitencie
of
heart
,
irking
the
soul
for
sin
.
And
yet
Christ
onely
is
the
worker
of
it
.
And
it
is
a
preparing
grace
of
the
Kingdom
,
raised
in
the
hearts
of
all
that
God
will
save
.
It
confound's
the
order
of
sanctification
,
with
the
order
of
Regeneration
;
For
although
Mortification
go
before
Vivification
,
yet
repentance
never
goe's
before
faith
.
Now
,
to
cast
the
soul
upon
a
promise
,
or
,
to
believ
,
is
the
last
work
of
the
calling
spirit
of
God
,
whereby
an
humbled
sinner
doth
cast
himself
upon
this
word
of
God
,
Bee
reconciled
,
com
and
drink
,
com
and
I
will
eas
you
,
or
the
like
offer
,
will
,
charge
,
or
promise
of
God
for
pardon
and
life
.
This
point
is
of
all
others
the
chief
,
and
therefore
I
chuse
to
refer
it
to
this
place
,
as
the
use
of
all
that
hath
been
spoken
,
jointly
considered
;
for
wee
know
,
a
five-fold
cord
is
not
easily
broken
,
and
yet
no
one
twist
thereof
might
well
bee
spared
.
Five
divers
grounds
have
been
handled
in
this
second
part
:
1.
God
the
Father
our
enemie
hath
cut
off
his
plea
,
and
found
out
our
deliverance
.
2.
The
Lord
Jesus
accordingly
hath
satisfied
the
justice
of
God
;
that
mercie
might
have
free
cours
by
the
procuring
of
a
righteousness
.
3.
God
the
Father
accept's
this
for
a
poor
sinner
as
if
hee
in
person
had
satisfied
,
and
therefore
offer
's
it
to
the
soul
most
unfeignedly
,
without
hook
or
crook
.
4.
Hee
offer
's
him
not
nakedly
,
but
with
all
his
rich
furniture
,
to
draw
the
soul
to
fasten
upon
him
.
5.
Hee
offer
's
him
to
each
poor
member
of
his
Church
,
there
to
dwell
for
ever
both
in
grace
and
glorie
.
Now
to
conclude
;
I
demand
,
what
one
link
of
this
chain
were
not
strong
enough
to
draw
the
heart
to
settle
it self
upon
it
?
And
yet
I
must
say
this
,
That
the
word
and
promise
of
God
is
the
immediate
thing
which
faith
relie's
upon
:
although
strengthned
with
all
the
rest
To
this
consideration
two
things
generally
are
required
.
The
one
,
to
gage
the
promise
and
offer
of
God
,
as
a
Marriner
would
sound
the
depth
of
the
sea
,
least
his
ship
should
bee
on
ground
;
so
see
whether
it
bee
able
to
bear
the
weight
of
the
soul
or
no
,
and
answer
all
her
distempers
and
fears
fully
.
The
second
,
if
it
appear
that
it
is
able
to
sustein
it
,
then
to
relie
and
cast
it self
upon
it
confidently
,
for
her
own
pardon
and
salvation
.
Although
the
Marriner
cannot
himself
by
his
own
fadom
touch
the
bottom
of
the
sea
,
yet
by
his
line
and
plummet
hee
can
sound
it
as
well
,
as
if
hee
could
reach
it
with
his
hand
,
and
so
fasten
his
Anchor
upon
it
:
So
here
,
the
plummet
and
cable
of
the
Word
,
wherein
this
strength
and
depth
lie's
,
will
help
us
out
so
far
as
may
serv
our
turn
.
The
hand
of
faith
touche's
the
depth
of
mercie
conteined
in
the
offer
,
by
the
direction
of
the
Spirit
in
the
Word
,
which
tell
's
us
what
is
conteined
therein
.
Three
things
the
Soul
must
look
at
to
bottom
it self
upon
the
promise
of
reconciliation
and
deliverance
.
First
,
the
Wisdom
of
the
Lord
.
Secondly
,
the
Strength
.
Thirdly
,
the
Faithfulness
:
All
which
are
sure
grounds
the
Lord
hath
hidden
in
the
promise
of
mercie
to
a
poor
sinner
,
that
is
under
the
condition
.
1.
Wisdom
of
the
promiser
.
I
may
say
of
it
,
as
the
holy
Ghost
said
of
Salomon
,
when
hee
called
for
a
sword
to
cut
the
childe
:
All
Israel
saw
that
God
had
put
the
Spirit
of
Wisdom
into
him
to
do
justice
.
So
,
God
hath
shewed
all
wisdom
in
the
promise
,
to
settle
the
soul
.
And
that
in
two
respects
:
First
,
of
himself
.
Secondly
,
of
us
;
in
respect
of
himself
,
becaus
in
revealing
his
heart
of
love
to
the
soul
onely
hereby
,
and
no
other
way
hee
teacheth
us
,
that
hee
who
is
God
onely
wise
,
1
Tim.
1.
17.
could
in
the
depth
of
his
counsel
finde
out
no
other
way
so
wise
and
sufficient
as
this
,
to
ground
the
soul
in
sure
peace
towards
him
:
Christ
,
and
the
promise
in
him
,
was
that
,
which
seemed
the
wisest
of
all
waies
,
in
the
thought
of
God
,
especially
to
us
under
the
Gospel
.
See
Heb.
1.
1.
After
sundrie
waies
the
Lord
spake
unto
our
Fathers
in
dark
times
,
as
dreams
,
Urim
,
visions
:
but
now
by
his
Son
and
Word
,
the
engraven
form
,
&c.
Note
how
this
course
is
called
the
best
,
&
wisest
and
holdingest
of
all
,
as
haveing
more
in
it
then
all
the
rest
.
Oh!
wee
would
think
in
our
shallowness
that
one
from
the
dead
,
Angels
or
revelations
were
better
.
But
wisdom
it self
hath
pitch't
upon
this
way
(
all
things
considered
)
as
the
wisest
of
all
.
Secondly
,
in
respect
of
us
,
for
it
is
such
a
way
as
call's
us
to
faith
,
a
promise
haveing
relation
to
believing
it
,
without
which
it
cannot
profit
us
.
Now
if
it
bee
without
us
,
how
wise
a
way
is
it
to
quash
and
damp
our
base
spirit
of
self-conceit
and
self-endeavor
,
and
to
abase
our
Pride
,
that
hee
who
boasteth
might
boast
in
the
Lord
?
So
that
the
promise
is
like
a
Map
which
a
wise
man
shewed
once
to
a
fool
that
boasted
of
his
lands
,
bidding
him
to
point
out
his
lands
in
the
Map
:
which
being
narrow
hee
could
not
do
,
and
so
went
away
ashamed
.
Note
then
for
this
,
First
,
wee
all
would
bee
counted
wise
:
many
in
these
daies
chuse
to
bee
counted
rather
dishonest
then
unwise
.
Well
,
let
us
then
bee
wise
for
our
selvs
,
and
wise
to
salvation
in
chusing
this
way
of
a
promise
to
ground
our
souls
upon
.
Wee
see
not
the
Lord
:
But
if
this
bee
a
wiser
way
then
that
,
think
there
is
somwhat
in
it
then
at
first
might
seem
more
and
fasten
upon
it
.
2.
The
strength
of
God
:
Read
1
Sam.
15.
The
strength
of
Israel
cannot
lie
:
meaning
in
his
word
.
So
then
in
the
Word
of
God
is
his
strength
also
,
enough
to
bear
up
the
poor
soul
in
believing
,
Heb.
1.
3.
Hee
bear's
up
all
(
the
weight
of
the
World
)
by
the
word
of
his
power
.
How
much
more
the
weight
of
a
weak
soul
?
See
Esay
27.
5.
Anger
is
not
in
mee
,
there
is
a
word
.
What
follow
's
?
Or
take
hold
of
my
strength
,
and
make
peace
:
q.
d.
if
I
bee
reconciled
,
there
is
strength
enough
,
and
that
for
a
sinner
to
take
hold
of
:
either
this
or
nothing
,
Read
2
Cor.
1.
20.
For
all
the
promises
of
God
in
him
are
Yea
and
Amen
,
that
is
sure
and
strong
,
but
mark
how
?
In
him
the
words
that
I
speak
are
spirit
and
life
.
But
wherein
is
this
strength
?
Surely
in
the
forenamed
grounds
of
this
second
part
:
Christ's
satisfaction
,
the
Father's
acceptation
,
are
those
pillars
of
strength
to
a
promise
,
without
which
it
would
not
avail
to
go
to
a
promise
.
Weigh
seriously
that
noted
text
,
2
Corin.
5.
20
,
21.
The
Ministers
of
God
in
his
Name
offer
and
seal
up
,
in
the
Word
and
Sacraments
that
word
,
bee
reconciled
to
God
.
What
saith
the
soul
to
this
?
I
dare
not
,
God
is
a
consuing
fire
.
True
saith
Paul
;
but
anger
is
not
in
him
.
Why
?
becaus
hee
hath
made
(
and
accepted
)
him
that
knew
no
sin
,
to
bee
sin
,
that
wee
might
bee
the
righteousness
of
God
in
him
:
hee
that
said
,
In
him
I
am
well
pleased
.
Shall
a
poor
soul
bee
then
as
Noah's
dove
upon
the
waters
?
Why
say
yee
to
my
soul
flie
to
the
hils
,
if
God
bee
his
strong
hold
?
If
thou
bee
under
the
condition
of
the
promise
,
hee
is
no
less
in
his
promise
.
Take
a
similitude
.
A
man
lie's
in
prison
for
debt
of
an
hundred
pound
.
A
friend
com's
to
him
,
and
bid's
him
com
out
:
hee
answer's
,
I
cannot
,
I
lie
here
for
debt
;
and
then
there
appear
a
strength
unto
him
,
and
laying
hold
of
it
,
hee
com's
out
.
Read
that
in
Rom.
3.
25.
God
hath
set
him
forth
to
bee
propitiation
:
that
hee
might
bee
just
in
justifying
him
who
is
of
the
faith
of
Jesus
.
What
saith
the
poor
sinner
to
this
?
Oh!
but
it
is
just
with
God
to
punish
sin
wheresoever
?
Nay
,
haveing
made
and
accepted
him
the
propitiation
for
a
broken
soul
,
it
is
even
just
to
pardon
him
.
It
was
mercie
to
grant
such
propitiation
:
but
haveing
so
don
,
it
is
also
justice
to
pardon
:
even
as
it
is
not
just
to
take
one
debt
twice
.
Therefore
David
plead's
,
Pardon
mee
according
to
thy
righteousness
:
Christ
haveing
turned
just
wrath
into
just
mercie
.
To
conclude
this
,
note
yet
a
second
strength
in
the
promise
:
for
the
poor
soul
still
cavill's
.
But
this
is
to
a
believer
,
I
believ
not
.
I
answer
:
But
the
promise
(
by
the
power
of
the
spirity
of
our
Advocate
)
is
able
to
do
that
which
it
required
:
it
's
not
a
killing
letter
as
the
Law
,
Do
this
and
live
:
but
a
quickning
one
,
Believ
and
live
:
it
giv's
that
it
command's
:
the
soul
being
under
a
promise
,
is
under
the
autoritie
of
him
that
bid's
her
bee
reconciled
.
It
is
as
with
Naaman
,
2
King
.
5.
15.
Wash
and
bee
clean
:
so
hee
washed
,
and
lo
,
his
flesh
became
as
a
childes
.
Act.
3.
That
cripple
that
beheld
John
and
Peter
,
being
bidden
to
arise
,
felt
strength
and
streightness
to
com
into
his
limbs
;
How
?
In
the
Name
of
Jesus
,
vers
12.
This
name
of
Jesus
is
much
more
in
the
promise
of
Reconciliation
,
Mark
then
;
if
the
strength
of
the
promise
bee
such
,
say
not
,
it
is
nothing
,
but
take
hold
of
it
.
3.
The
faithfulness
of
God
,
the
faithfulness
and
undeceivable
unchangeablenss
of
it
:
this
is
a
strong
bottom
,
1
Tim.
1.
25.
This
is
a
faithful
speech
,
and
worthie
of
all
acceptation
,
Christ
came
&c.
Read
that
sweet
place
Esay
55.
3.
The
sure
mercies
of
David
,
and
the
opening
of
it
,
Heb
6.
18.
Surely
blessing
I
will
bless
thee
.
Wherein
God
willing
more
abundantly
to
shew
to
the
heires
of
his
promise
the
immutabilitie
▪
of
his
Counsel
,
confirmed
it
by
an
Oath
,
that
by
two
immutable
things
,
(
Covenant
and
Oath
,
in
which
it
was
impossible
for
God
to
lie
,
)
wee
might
have
strong
consolation
:
why
?
Becaus
they
are
as
two
Cities
of
Refuge
to
a
poor
distressed
fearful
soul
(
in
the
pursuit
of
Satan
and
conscience
those
two
avengers
)
to
lay
hold
upon
.
Mark
then
,
if
the
Lord
descend
so
low
to
a
poor
sinner
,
as
to
answer
all
doubts
,
by
adding
an
oath
and
a
seal
of
his
Sacraments
,
and
a
pledg
of
his
Ministers
faithfulness
,
to
assure
the
simplicitie
of
his
meaning
:
then
doubtless
it
must
bee
his
honor
to
perform
it
,
and
hee
that
believ's
it
not
,
must
needs
make
him
a
lier
,
Joh.
3.
33.
as
hee
that
believ's
set's
his
seal
to
the
word
,
that
it
is
true
.
Num.
22.
19.
It
came
from
a
wretch
,
yet
by
God's
Spirit
.
God
is
not
a
man
,
that
hee
should
lie
.
Oh!
then
bottom
this
soul
upon
his
faithfulness
.
Read
Esay
54.
9.
Haveing
made
this
covenant
of
mercie
with
the
Church
hee
add's
,
This
is
as
the
waters
of
Noah
unto
mee
:
for
as
I
have
sworn
that
they
shall
no
more
destroy
,
so
I
will
bee
wroth
no
more
with
thee
:
with
everlasting
kindeness
I
will
shew
mercie
upon
thee
.
And
again
,
If
my
Covenant
with
the
Sun
,
and
Moon
,
and
Stars
shall
fail
,
then
shall
my
Covenant
fail
with
thee
.
Wee
rest
upon
the
promise
of
a
man
that
never
failed
us
:
much
more
his
oath
,
Heb.
6.
16.
An
oath
is
among
men
a
confirmation
and
end
of
all
strife
.
Oh!
beware
then
of
strugling
against
God's
promise
,
becaus
it
carrie's
the
force
of
an
oath
with
it
.
Let
mee
exemplifie
it
by
a
text
,
1
King
.
1.
22.
The
Prophet
Nathan
and
Bathsheba
go
to
David
and
press
him
;
Did
not
my
Lord
the
King
say
,
Salomon
shall
surely
reign
after
mee
?
How
is
it
then
,
that
Adonijah
reign
's
?
What
did
David
?
Hee
,
rowsing
his
weak
bodie
up
,
swear's
,
As
the
Lord
liveth
,
who
hath
delivered
my
soul
out
of
all
adversitie
,
as
I
have
said
,
so
I
will
perform
it
this
day
:
Salomon
my
Son
shall
reign
.
Was
not
David
as
good
as
his
word
,
and
durst
any
hinder
or
cross
it
?
No
,
it
ended
the
strife
,
and
scared
away
all
the
Traitors
.
Oh
beware
then
that
thou
cross
not
the
Lord
in
his
promise
,
to
make
him
a
lier
!
And
I
may
say
the
like
of
all
other
attributes
of
God
:
for
the
promise
is
that
by
which
God
seek's
himself
and
his
own
glory
infinitely
:
and
therefore
hee
hath
put
himself
wholly
unto
it
.
In
applying
of
these
grounds
unto
the
soul
faith
should
do
these
things
:
First
,
shee
ought
to
ponder
well
,
and
muse
upon
the
promise
.
Secondly
,
bee
throughly
convinced
thereby
in
her
heart
,
of
all
these
grounds
.
Thirdly
,
shee
should
cleav
close
to
the
promise
against
all
objections
.
Fourthly
,
shee
should
humbly
and
wholly
obey
and
consent
to
the
promise
.
And
lastly
,
shee
ought
to
plead
the
promise
,
and
improov
it
to
her
own
peace
.
1.
Pondering
a
promise
.
Pondering
is
,
when
a
man
lift's
any
thing
,
to
esteem
what
weight
it
bear's
:
so
ought
faith
to
do
with
the
promise
:
and
that
in
these
three
kindes
:
1.
To
mark
it
:
set
a
Star
upon
the
Margin
of
a
special
promise
:
Buy
that
book
which
call's
out
promises
of
note
in
this
kinde
.
2.
To
muse
upon
it
:
chew
upon
the
cud
:
dwell
upon
it
:
therefore
it
is
said
of
Marie
that
shee
pondered
the
Angels
words
in
her
heart
.
3.
To
familiarize
with
it
:
get
it
by
heart
till
it
bee
easie
:
make
it
thy
bosom-friend
.
So
did
David
make
promise
his
Counsellor
,
and
companion
.
II.
The
second
work
of
the
soul
,
is
to
bee
convinced
of
whatsoever
hath
been
said
of
the
wisdom
,
strength
and
truth
of
God
in
offering
and
promising
pardon
to
a
sinner
.
Joh.
16.
9.
The
Gospel
shall
convince
the
heart
of
righteousness
.
III.
The
third
work
of
application
is
,
cleaving
of
the
soul
to
the
promise
against
all
her
fears
,
doubts
,
cavils
;
for
when
it
is
convinced
of
clear
truth
,
the
scales
of
darkness
fall
from
her
eyes
.
The
soul
is
set
between
vanitie
and
mercie
;
if
mercie
prevail
,
then
lying
vanities
ceas
Hence
it
is
that
a
convinced
heart
com's
forth
and
faith
,
I
renounce
my
slavish
fear
,
I
abhor
my
base
mixtures
of
self
and
duties
,
vertues
and
preparatives
of
mine
own
.
I
abandon
all
my
former
props
of
nature
,
art
,
experience
,
religion
,
which
kept
mee
from
mercie
:
and
I
cut
all
knots
in
sunder
which
I
cannot
unloos
,
and
let
all
my
tackling
fall
into
the
sea
,
and
commit
my
soul
to
thy
promise
,
through
rocks
,
waves
and
shelvs
,
that
if
I
perish
,
I
may
perish
,
onely
I
will
for
ever
cling
to
thy
promise
,
do
with
mee
as
thou
wilt
.
If
I
bee
deceived
,
thou
hast
deceived
mee
.
Thus
the
soul
beeing
convinced
,
clasp's
to
God
,
and
affiance's
it self
to
him
,
as
the
Ivie
to
the
Oak
,
so
that
break
the
one
and
break
the
other
.
IV.
This
affiance
causeth
that
sweet
consent
and
naked
obedience
to
the
promise
,
according
to
the
Word
,
and
the
extent
thereof
.
Esay
1.
19.
If
yee
consent
and
obey
,
yee
shall
eat
of
the
good
things
,
&c.
V.
The
last
work
of
application
differ's
not
from
the
former
,
save
in
degree
,
and
it
is
the
pleading
of
a
promise
,
when
there
is
a
strong
unlikelihood
presented
to
the
soul
:
either
from
the
Lord
's
leaving
it
to
herself
,
or
in
temptation
,
or
in
deep
sens
of
unworthiness
,
fear
,
&c.
then
shee
labor
's
to
cling
to
the
promise
by
pleading
it
secretly
,
as
wee
see
in
that
rare
example
of
the
woman
of
Canaan
,
who
was
content
to
bee
put
off
by
silence
,
denial
,
yea
taunts
:
and
although
shee
was
called
a
dog
,
yet
shee
held
close
to
the
Word
,
that
Christ
was
the
Son
of
David
:
a
true
dog
,
and
happie
in
this
that
shee
would
not
bee
beaten
off
.
Therefore
our
Savior
saith
shee
was
of
great
faith
.
Vse
I.
Confutation
of
the
Papists
,
who
say
,
to
cleav
to
a
pomise
by
faith
,
with
cleaving
to
it
for
salvation
,
is
a
doctrine
of
presumption
.
But
wee
answer
;
that
as
their
doctrine
of
Justification
is
the
true
doctrine
of
presumption
of
their
own
works
,
so
their
doctrine
of
Faith
is
a
meer
idol
and
fancie
.
Vse
II.
Instruction
to
all
that
have
beleeved
the
promise
of
Grace
once
,
and
seem
caus
to
cleav
to
it
nakedly
,
to
use
the
same
method
in
recoverie
out
of
their
particular
falls
.
Vse
III.
Admonition
to
avoid
all
lets
:
such
are
these
:
1.
Resting
in
devout
complaints
of
the
want
of
Faith
.
Good
complaints
made
in
season
to
such
as
can
eas
us
,
from
the
depth
of
a
broken
heart
,
are
good
friends
to
faith
:
but
counterfeit
complaints
are
the
greatest
lets
thereof
.
Therefore
,
instead
of
complaints
,
do
as
Ester
did
,
shee
complained
of
her
weakness
,
but
rested
not
in
that
,
but
went
to
the
King
saying
,
If
I
perish
,
I
perish
;
and
so
found
the
golden
scepter
held
out
to
her
.
2.
Sloath
and
eas
:
dallying
is
dangerous
.
It
is
the
Divel's
may-game
to
see
men
shipwrack't
in
the
haven
.
Our
nature
is
to
seek
grace
most
,
when
it
is
most
out
of
season
:
But
that
is
God's
season
to
denie
.
3.
Worldliness
.
Overmuch
filling
our
hands
with
the
delights
of
this
earth
,
as
lawful
liberties
,
pleasures
,
wealth
,
credit
,
farmes
,
oxen
,
wife
,
posteritie
.
These
are
the
seaeatings
of
the
banks
down
,
and
destroying
all
.
It
is
as
if
a
man
a
drowing
should
hold
his
gold
so
fast
that
hee
cannot
take
hold
of
a
pole
to
save
his
life
:
or
as
if
ones
hand
could
not
receiv
a
pearl
,
being
full
of
nut-shels
.
4.
A
root
of
bitternes
.
Go
not
to
the
doctrine
of
Reconciliation
with
a
surfeit
of
any
privie
lust
,
which
thou
wouldest
not
gladly
know
and
forego
for
the
promise
:
for
this
will
so
defile
thee
,
that
whatsoever
cometh
in
the
way
thereof
will
bee
defiled
.
Nothing
mar's
God's
bargain
so
much
,
at
the
presage
that
it
will
cut
off
our
lusts
.
This
bitter
Root
is
discovered
two
waies
.
First
,
it
is
naturallest
of
all
vices
.
Secondly
,
the
oft
return
of
the
same
sin
after
the
seeming
departure
of
it
.
5.
Carnal
reason
,
or
els
rooted
cavils
ariseing
from
an
unbelieving
heart
,
disputeing
against
the
promise
.
6.
Vnwillingness
to
submit
to
God's
way
of
believing
.
Men
look
,
God
should
wait
upon
us
,
and
fill
us
with
goodness
,
while
wee
are
idle
.
But
learn
to
know
God's
way
,
and
yeeld
humbly
to
it
in
the
use
of
means
,
and
bee
not
your
own
carvers
.
Submit
with
an
innocent
heart
to
bee
led
as
the
Lord
will
have
thee
,
coveting
the
best
measure
,
but
resting
in
God's
measure
.
Peter
was
readie
at
Christ's
command
to
let
down
his
net
against
his
own
experience
.
The
Lord
deal's
out
to
the
poor
soul
,
as
once
a
wise
friend
deal't
with
an
acquaintance
of
his
:
hee
sent
her
three
tokens
:
a
brass
farthing
,
a
mill-sixpence
,
and
a
piece
of
gold
;
bidding
the
messenger
first
to
give
her
the
farthing
;
if
shee
took
it
thankfully
,
then
the
other
.
Vse
IV.
Exhortation
.
1.
To
self-deniall
:
and
renouncing
all
other
waies
of
cleaving
to
a
deliverance
save
this
of
faith
,
counting
them
all
,
even
self
,
and
self-love
as
dung
and
dross
unto
it
.
No
relique
in
our
nature
can
comprehend
a
way
of
recoverie
,
it
must
bee
onely
naked
faith
given
for
the
nonce
to
embrace
the
Lord
Jesus
by
a
promise
.
Wee
have
no
preparation
of
our
selvs
neither
preventing
,
nor
assisting
,
nor
perfecting
.
Wee
cannot
co-operate
with
any
grace
of
God
:
and
although
wee
could
,
yet
the
common
grace
of
the
spirit
is
not
able
to
reach
the
work
of
conversion
.
It
com's
infinitely
short
of
it
.
There
must
bee
a
special
spirit
infused
to
apprehend
it
,
not
onely
by
supernatural
,
but
by
spiritual
and
peculiar
grace
.
Grace
exclude's
all
els
,
viz.
1.
Common
gifts
.
2.
Natural
or
artificial
endowments
of
learning
,
wit
,
reading
,
memorie
,
judgment
,
strength
of
parts
,
&c.
3.
Education
and
moral
virtues
.
4.
Religious
performances
.
5.
No
self
in
any
kinde
.
6.
Priviledges
.
Onely
the
Lord
Jesus
in
the
merit
of
his
satisfacton
,
of
his
offer
and
promise
,
assisted
by
his
Advocateship
for
the
breeding
of
faith
can
bring
this
work
to
pass
Christ
by
his
spirit
take's
upon
him
the
effecting
and
perfecting
of
this
work
,
as
well
as
the
meriting
of
it
by
his
death
.
Oh!
that
this
could
caus
to
rest
in
God
offering
,
Christ
meriting
,
the
Spirit
persuadeing
by
a
promise
,
which
hath
all
the
fulness
of
God
in
it
.
Let
us
cast
our
bread
upon
the
waters
,
and
forsake
our
own
abilities
,
believing
that
God
can
creäte
in
us
of
nothing
,
or
wors
then
nothing
,
the
grace
of
faith
,
the
priviledg
of
sonship
and
adoption
,
that
all
our
happiness
may
stand
in
believing
,
as
the
sea
is
made
all
of
water
.
2.
To
receiv
this
Offer
:
to
esteem
and
embrace
Christ
,
as
this
all-sufficient
store-hous
of
mercie
in
grace
.
Remember
the
issue
of
Christ's
inquirie
will
bee
for
faith
.
Luk.
18.
8.
Those
that
have
it
,
the
Lord
will
bee
admired
in
them
that
day
.
2
These
.
1.
7.
And
wo
bee
to
them
that
want
it
.
Better
to
bee
a
drunkard
,
a
thief
,
(
though
verie
damnable
)
then
to
want
faith
,
to
give
God
the
lie
,
and
to
sin
against
the
remedie
.
3.
To
bee
earnest
with
God
,
never
to
lin
persuadeing
the
soul
by
the
promise
and
the
good
things
of
Christ
,
till
his
persuasion
becom
forcible
and
unresistable
by
an
holie
necessitie
with
us
.
There
is
no
power
in
thy
soul
to
fasten
upon
this
promise
,
except
God
draw
it
,
and
make
the
persuasive
of
it
,
irresistably
and
by
over-powering
it
.
Beseech
the
Lord
not
to
bee
offended
with
thy
long
dalliances
,
half-persuasions
,
as
not
to
strive
with
thee
any
longer
;
but
to
draw
thee
still
with
uncontrouled
power
,
makeing
a
way
in
thy
spirit
,
and
as
Jeremie
speak's
Jer-31
.
31.
causing
thee
by
an
inward
motive
to
bee
unable
to
resist
.
When
thou
findest
this
work
,
then
faith
must
follow
:
for
it
is
the
work
which
the
compelling
spirt
leav's
behinde
it
,
causing
it
in
the
mid'st
of
all
her
contrarieties
of
dissuasion
,
yet
upon
due
consultation
to
obey
and
yeeld
.
I
see
here
I
perish
,
but
there
I
may
bee
happie
.
I
will
venture
therefore
,
if
I
perish
,
I
perish
.
Now
for
the
better
drawing
of
us
to
so
difficult
and
main
a
dutie
,
let
mee
use
one
motive
,
which
I
am
persuaded
will
prevail
with
the
most
,
if
God
vouchsafe
to
bee
with
it
to
set
it
home
:
that
is
,
That
our
free
naked
cleaving
to
a
promise
will
carrie
down
all
thy
distempers
at
once
,
and
drown
them
in
as
in
a
sea
.
For
whereas
thou
fearest
perhaps
thou
shalt
die
or
ever
thou
believ
,
the
promise
will
tell
thee
,
if
the
Lord
may
bee
trusted
for
the
grace
it self
,
much
more
may
hee
bee
so
for
a
time
:
a
thousand
yeers
with
him
being
as
one
day
.
Thou
alleadgest
,
there
is
nothing
at
all
wrought
in
thee
towards
believing
:
But
why
then
darest
thou
not
turn
thy
back
upon
God
,
and
return
to
follie
?
Becaus
thou
hast
not
what
thou
wouldst
,
all
is
nothing
unto
thee
:
But
from
what
(
save
from
free
mercie
)
is
this
,
that
(
I
say
not
)
thou
still
mai'st
hear
the
word
,
(
which
is
a
favor
for
an
Angel
)
but
that
thou
breathest
in
the
aire
,
or
treadest
upon
the
earth
?
Thou
objectest
,
If
thy
hard
heart
were
not
so
hideous
,
upon
thee
,
thou
couldst
hope
:
But
I
answer
,
What
hath
caused
it
save
thy self
(
that
wofull
hardner
)
which
would
get
out
of
her
fears
by
her
own
way
,
and
so
hath
dallied
out
the
time
,
and
hardned
thee
.
But
the
promise
tell
's
thee
,
if
thou
would'st
trade
with
it
,
thou
should'st
finde
a
contrarie
effect
.
Thou
wilt
say
,
True
,
if
I
were
elected
I
might
,
but
I
feel
that
I
am
not
.
The
promise
will
shew
thee
God's
cords
in
thy
dungeon
,
and
the
robes
which
hee
offer
's
thee
,
and
will
ask
thee
,
Dost
thou
not
see
mercie
at
the
bottom
?
At
which
end
of
the
ladder
would'st
thou
go
up
?
What
hast
thou
to
do
with
Election
,
when
the
cords
are
so
near
thee
;
or
why
would'st
thou
to
heaven
,
when
the
word
is
thy
heart
?
Thou
wilt
say
,
Thou
art
most
unworthie
,
sinful
and
cursed
,
and
thy
sin
is
ever
before
thee
:
Yea
,
it
is
so
.
But
why
els●
should
mercie
offer
it self
,
save
to
the
miserable
?
Yea
,
but
then
thou
hast
long
continued
a
wretch
,
and
saped
thy self
in
sin
;
The
promise
will
tell
thee
,
This
objection
from
self-deceit
:
as
if
thou
might'st
plead
mercie
if
thy
sins
were
smaller
,
or
thy self
better
;
whereas
thy
plea
must
bee
,
the
greatness
of
grace
,
not
the
smalness
of
sin
.
But
my
heart
hath
been
hardned
against
mercie
it self
,
and
dallied
with
it
!
The
promise
will
tell
thee
,
The
Lord
JESUS
died
for
them
that
slew
the
Lord
of
life
;
and
for
sins
against
the
Gospel
also
.
Yea
,
but
thou
saiest
,
many
have
been
converted
since
I
began
!
The
Word
will
replie
,
God
hath
all
the
hours
in
the
day
to
work
in
,
if
thou
wilt
attend
him
;
the
eleventh
as
well
as
the
seventh
.
Thou
wilt
object
,
If
God
had
mean't
mee
good
,
I
should
have
felt
it
long
since
.
The
Lord
will
tell
thee
,
so
thou
hast
,
if
thou
wert
not
unthankful
for
it
,
and
rather
delightest
in
descanting
than
believing
.
Bee
encouraged
to
hearken
to
the
promise
,
if
thou
would'st
see
all
distempers
drowned
in
the
sea
.
A
second
motive
to
believ
,
may
bee
the
heavie
doom
of
unbelievers
;
Their
condemnation
is
of
all
others
deservedly
the
fearfullest
;
wors
then
the
furnace
of
Nebuchadnezzar
,
heat
thrice
hotter
:
They
had
the
Son
of
God
in
the
mid'st
of
it
with
them
,
therefore
felt
it
not
:
these
contemn
the
Son
of
God
,
they
tread
the
blood
of
the
Covenant
under
foot
,
and
count
it
a
vain
thing
:
and
count
eternal
life
unworthy
of
them
;
Therefore
it
shall
consume
them
without
consumption
for
ever
.
If
our
Gospel
bee
hid
,
it
is
so
to
them
that
perish
.
The
condemnation
of
the
world
is
,
That
they
hated
light
:
that
is
,
not
the
light
of
the
Law
,
but
of
the
Gospel
,
the
promise
.
Hee
that
hath
surfeited
his
bodie
by
intemperancie
may
die
,
but
hee
that
throw's
the
potion
sent
him
(
the
onely
one
which
can
cure
him
)
against
the
walls
,
must
needs
die
.
If
they
who
despised
Moses
Law
died
,
how
far
greater
judgment
are
those
worthie
of
who
sin
(
and
that
finally
)
against
this
Remedie
?
can
they
resist
the
force
of
this
Rock
falling
upon
them
,
and
grindeing
them
to
powder
?
I
deny
not
but
even
moral
sins
,
standing
in
relation
to
infidelitie
,
either
as
causes
,
Joh.
3.
19.
or
as
effects
,
1
Tim
,
1.
13.
are
in
themselvs
damnable
:
How
much
more
unbelieving
it self
which
make's
them
so
?
Do
not
think
this
still
stream
is
safe
:
it
's
the
most
deep
and
deadly
gulf
.
It
oppose's
the
wisdom
,
the
counsel
of
God
,
the
depth
of
his
riches
of
love
,
the
second
love
of
mercie
(
above
the
first
creätion
)
the
providence
of
God's
dispensation
,
appointing
this
as
the
best
way
for
redemption
,
the
direct
way
for
the
magnifyiug
of
his
bottomless
grace
,
who
could
finde
in
his
heart
to
love
enmitie
it
felf
,
and
hate
holiness
(
in
a
sort
)
that
hee
might
love
sinful
enemies
:
it
resist's
the
omnipotent
power
of
God
in
creäting
man
:
The
second
time
of
wors
then
nothing
it
disannul's
his
attributes
:
his
offer
,
truth
and
faithfulness
:
make
's
God
a
lier
:
chuse's
a
wors
choice
then
Eve
and
Adam
did
;
hell
before
heaven
:
and
therefore
deserv's
to
die
that
death
which
it
hath
chosen
:
Oh!
therefore
,
judg
of
this
sin
by
the
spiritualness
of
it
:
and
prevent
a
treble
hell
by
humble
accepting
and
believing
promise
.
Lastly
,
to
conclude
;
this
doctrine
should
teach
all
God's
people
to
keep
their
eies
upon
this
Mirror
of
the
Promise
so
closely
,
till
it
transform
them
from
glorie
to
glorie
.
The
least
glimpse
of
mercie
in
the
promise
is
glorious
:
yet
the
Lord
is
not
idle
in
his
peoples
hearts
,
but
that
hee
can
reveal
himself
more
clearly
and
gloriously
to
them
day
by
day
,
if
they
bee
not
in
fault
,
and
lay
barrs
in
his
way
.
For
,
as
the
day
from
the
dawning
to
noon-tide
,
so
the
promise
encreaseth
in
light
,
where
once
the
day-Star
is
risen
.
The
righteousness
of
God
is
revealed
from
faith
to
faith
,
there
is
a
spirit
of
the
promise
whereby
God
sealeth
his
people
,
after
they
have
once
believed
:
so
that
as
Rom.
8.
The
Spirit
fellow-witnesseth
with
us
about
our
adoption
,
our
redemption
,
our
reconciliation
,
all
are
ours
,
wee
are
the
Lord
's
.
Many
haveing
got
som
flashes
of
hope
by
the
Wo●d
,
rest
there
,
go
no
further
;
wax
waily
,
wanton
,
frothie
,
thinking
any
of
their
own
humors
may
well
complie
with
the
glad
tidings
of
Heaven
:
and
so
shake
off
their
fears
,
and
turn
grace
into
wantonness
.
But
if
the
true
Spirit
of
the
Promise
were
in
them
,
their
Covenant
would
draw
them
to
seek
more
assurance
,
evidence
and
hold
then
before
.
Therefore
let
us
look
to
this
work
of
the
Spirit
.
And
to
this
end
trie
it
by
these
few
marks
:
First
,
such
an
heart
growe's
lower
and
lower
in
it self
daily
,
by
how
much
grace
growe's
higher
,
and
the
reproach
of
God
in
his
fulness
,
cause
's
the
soul
to
crie
,
Depart
from
mee
a
sinful
wretch
.
It
work
's
not
lightness
.
Secondly
,
such
an
heart
,
hath
much
busied
it self
in
and
about
the
faithfulness
of
the
promises
,
that
so
the
Lord
may
as
by
an
earnest
,
2
Cor.
1.
22.
give
her
his
seal
to
assure
her
.
Thirdly
,
shee
feel's
the
priviledges
accompanying
pardon
to
bee
hers
,
and
out-grow's
her
fears
,
bondage
,
doubts
,
assaults
,
temptations
by
the
spirit
of
libertie
,
peace
,
joy
,
thanks
,
admiration
,
&c.
Fourthly
,
shee
grow's
in
the
seal
of
holiness
as
well
as
of
assurance
,
beeing
more
zealous
,
fruitful
,
upright
hereby
.
Fifthly
,
shee
covet's
the
use
of
Baptism
,
appointed
to
seal
her
.
Sixthly
,
shee
grow's
more
real
,
savorie
,
setled
;
more
confident
in
praier
,
and
more
lively
in
hope
,
more
readie
to
die
,
more
mortified
in
lusts
;
more
cheerfull
and
fruitful
in
communion
of
Saints
.
THE
THIRD
PART
.
ARTIC.
I.
That
hee
who
is
in
CHRIST
is
a
new
Creature
.
THe
Scripture
expresseth
this
sundrie
waies
,
all
tending
to
the
same
end
,
all
may
bee
referred
to
these
heads
:
for
,
either
they
look
at
the
main
principle
of
the
Spirit
of
sanctification
,
as
when
the
tearms
of
renovation
,
new
man
,
new
creature
,
regeneration
,
new
birth
are
used
:
or
,
at
the
operation
of
this
principle
,
as
when
the
tearms
of
repenting
,
casting
off
the
old
man
,
putting
on
the
new
,
purgeing
,
forsakeing
,
denying
unrighteousness
or
lusts
,
are
used
,
&c.
or
els
at
som
actual
inward
virtues
,
as
love
,
fear
,
obedience
,
subjection
,
and
the
like
:
or
,
at
som
outward
performances
,
as
walking
with
God
in
all
his
commandements
,
or
departing
from
iniquitie
,
or
abhorring
evil
,
or
cleaving
to
good
,
ceasing
to
sin
,
learning
to
do
well
,
or
the
like
:
these
all
,
although
in
phrase
differing
,
yet
in
sens
are
all
one
:
and
they
import
this
,
That
the
Lord
require's
of
all
believers
in
Christ
,
that
their
hearts
bee
renewed
,
that
they
purge
themselvs
,
finish
their
sanctification
,
fear
him
for
his
mercie
,
walk
with
God
,
order
their
conversaton
aright
;
all
is
one
thing
;
get
one
and
get
all
:
but
the
holy
Ghost
doth
include
all
in
that
golden
sentence
.
Hee
that
is
in
Christ
is
a
new
creature
.
Four
points
here
considerable
:
-
1.
The
Author
of
this
regeneration
,
or
new
creature
,
the
holy
Ghost
.
-
2.
The
inward
instrument
of
this
author
,
Faith
.
-
3.
The
subject
wherein
this
regeneration
,
is
wrought
,
the
whole
man
.
-
4.
The
parts
.
These
four
will
proov
the
chief
.
For
as
for
the
other
which
are
taken
for
granted
,
wee
need
not
dwell
much
upon
them
,
to
wit
,
the
seed
whereof
wee
are
begotten
,
which
is
the
Lord
Jesus
:
the
immediate
instrument
used
to
beget
,
the
Word
of
God
:
the
seal
by
which
the
spirit
assure's
and
convey's
his
Regeneration
,
Baptism
.
I.
General
.
The
spirit
of
God
is
the
Author
of
the
new
creature
,
1
Cor.
6.
11.
Tit.
3
5
,
6.
In
this
new
creätion
of
nature
,
and
infusion
of
qualities
the
Spirit
doth
three
works
.
1.
By
Perswadeing
.
Hee
draweth
the
soul
to
bee
willing
to
take
all
Christ
as
hee
is
offered
,
and
to
reject
no
part
of
him
;
and
succoreth
the
poor
soul
in
her
application
of
the
offer
and
covenant
of
Peace
.
2.
By
Working
.
The
Spirit
effect's
that
in
the
soul
which
the
promise
import's
,
infuseing
into
her
an
habit
of
cleanliness
,
and
takeing
away
all
her
filthy
rags
.
3.
By
Sealing
.
The
Spirit
sealeth
these
to
the
Soul
.
Matth.
3.
11.
The
Lord
shall
baptize
with
the
holie
Ghost
and
with
fire
.
What
is
that
?
The
verie
divine
gifts
of
Christ
,
which
as
fire
do
purge
and
cleans
our
dross
and
bring
forth
our
metal
as
pure
and
clean
.
II.
General
.
The
Inward
instrument
of
this
author
,
Faith
.
Faith
saveing
and
effectual
.
Act.
26.
8.
Act.
13.
38.
Rom.
5.
1.
and
3.
25.
Act.
15.
both
in
regard
of
justification
and
sanctification
.
Christ
is
not
onely
offered
to
the
to
bee
for
them
in
pardon
,
but
to
bee
in
them
to
dwel
,
to
rule
,
to
command
,
to
exercise
power
over
corruption
;
and
for
government
,
to
bee
as
a
soul
in
the
bodie
to
act
,
guide
and
bear
sway
in
them
,
as
the
branches
in
the
Vine
,
out
of
which
they
wither
:
so
that
the
promise
offer
's
Christ
both
for
union
of
reconciliation
,
and
also
communion
and
influence
of
grace
.
Faith
doth
two
things
in
the
renewing
of
the
soul
.
First
,
it
work
's
the
heart
to
bee
renewed
by
an
argumentation
.
See
2
Cor.
5.
14.
For
the
love
of
Christ
constraineth
us
,
becaus
wee
thus
judg
,
&c.
Mark
,
faith
judge's
the
matter
aright
,
and
passeth
a
sound
verdict
upon
it
.
If
Christ
hath
so
loved
us
,
how
should
our
souls
earn
towards
him
in
all
conformitie
to
his
blessed
nature
.
Secondly
,
by
infusion
;
shee
is
the
tunnell
of
the
Spirit
to
convey
the
renewing
of
the
holy
Ghost
into
the
Soul
.
III.
General
.
The
subject
wherein
this
regeneration
is
wrought
,
the
whole
man
.
1
Thes.
5.
23.
viz.
1.
Minde
;
the
renuing
whereof
is
,
partly
a
pugeing
of
it
from
the
corruption
and
penalties
of
it
,
and
chiefly
a
restitution
of
it
to
her
integritie
of
light
and
soveraigntie
.
2.
Will
;
purgeing
it
from
the
sin
and
penalties
of
it
,
and
restoreing
it
to
her
integritie
and
subjection
.
3.
Conscience
,
clensing
it
from
contagion
,
and
a
restoreing
of
her
to
her
integritie
of
faithfull
record
,
accuseing
for
evil
,
and
excuseing
for
good
.
4.
The
Bodie
and
members
,
restoreing
them
to
such
integritie
,
as
that
the
senses
do
duly
offer
to
the
soul
the
objects
of
sens
and
the
members
becom
faithful
weapons
of
righteousness
.
Howsoever
the
holy
Ghost
doth
renew
all
,
yet
the
immediate
and
chief
subject
of
his
residence
is
the
spirit
of
man
.
IV.
General
.
The
Parts
:
which
bee
negative
and
affirmative
:
the
former
,
a
destroying
of
the
old
frame
;
the
later
a
setting
up
of
the
new
;
which
are
the
exercises
of
the
inward
graces
of
renovation
:
Mortification
and
Vivification
.
I.
Concerning
Mortification
.
In
general
,
wee
must
conceiv
,
that
there
is
no
principle
,
(
nor
yet
seed
of
any
)
in
us
to
oppose
corruption
:
flesh
lov's
it self
:
Satan
doth
not
oppose
himself
.
It
is
the
Lord
Jesus
who
is
this
new
man
in
the
soul
,
and
who
expelleth
the
old
,
and
his
dominion
,
In
Particular
,
This
spirit
of
Christ
mortifying
worketh
by
steps
in
the
soul
:
and
that
,
1.
By
knowledg
of
sin
.
The
soul
conclude's
it
to
bee
a
fearful
thing
,
which
could
rob
the
Lord
Jesus
of
his
life-blood
.
2.
By
power
against
it
.
3.
By
Subduing
the
remainder
of
corruption
.
Sin
shall
not
reign
.
Yee
are
no
more
servants
of
sin
,
Rom.
6.
6.
4.
By
the
seal
of
Baptism
.
Rom.
6.
3.
Know
yee
not
,
that
as
many
as
are
baptized
into
Christ
,
are
baptized
into
his
death
?
5.
By
other
ordinances
:
viz.
hearing
,
praier
,
watchfulness
,
renewing
of
covenant
,
&c.
6.
By
the
sweetness
of
Christ
.
viz.
liveing
by
faith
,
and
walking
in
uprightness
.
It
causeth
that
former
base
pleasure
and
sweet
of
sin
,
to
becom
irksom
.
Since
the
soul
tasted
Christ
,
all
other
sinful
pleasures
becom
(
like
the
book
in
the
Prophet's
bellie
)
as
wormwood
.
7.
By
applying
Christ
,
and
his
power
against
all
sin
,
in
both
parts
,
both
root
and
branches
.
8.
By
intercepting
sins
provision
:
thereof
Paul
Rom.
13.
ult
.
oppose's
these
two
,
putting
on
of
Christ
,
and
takeing
thought
to
make
provision
for
our
lusts
.
9.
By
remooving
the
strength
of
the
Law
.
The
Law
is
called
the
strength
of
sin
,
becaus
of
that
itching
and
coveting
propertie
in
sin
,
to
do
that
which
is
forbidden
:
but
the
law
in
this
point
is
made
to
a
believer
sweet
and
easie
.
10.
By
combat
against
sin
.
Concerning
Vivification
.
As
the
death
of
Christ
is
the
death
of
corruption
:
so
the
life
of
Christ
is
a
wel-spring
of
grace
unto
eternal
life
.
Vse
I.
If
all
believers
bee
new
creatures
,
what
are
those
that
are
still
old
creatures
,
and
will
take
no
other
die
?
such
as
boast
they
are
no
changelings
are
still
the
same
men
.
Secondly
,
it
is
terror
to
revolters
,
and
returners
to
their
old
vomit
and
mire
:
the
later
end
of
such
is
wors
then
the
beginning
.
Thirdly
,
to
hypocrites
,
who
still
mask
over
the
old
man
with
a
new
cover
of
Christ
,
but
put
not
off
the
old
.
Fourthly
,
to
prophane
ones
,
who
think
themselvs
in
verie
good
case
,
if
they
can
carrie
their
beloved
lusts
and
corruptions
closel
,
and
blear
the
eie
of
the
world
,
thinking
they
have
forsaken
them
.
Vse
I.
Of
instruction
to
all
new
creatures
,
to
wonder
that
the
Lord
will
accept
them
to
bee
so
,
and
take
them
after
their
refuse-stuff
and
service
to
old
Iusts
,
to
bee
new
men
.
Who
would
think
it
,
that
the
Lord
shoud
chuse
such
defiled
temples
of
idols
,
lust
and
lewdness
to
dwell
in
?
Who
would
think
hee
would
admit
of
those
nastie
sties
of
unclean
thoughts
,
those
cagesof
pride
,
uncleanness
,
and
self-love
,
powers
and
members
of
bodie
and
soul
that
have
been
so
defiled
,
to
bee
weapons
of
righteousness
?
Oh
,
what
encouragement
is
it
for
old
creatures
to
becom
new
,
Vse
III.
It
should
admonish
all
to
take
heed
how
they
meddle
with
any
believers
in
Christ
,
to
hurt
,
discourage
,
reproach
,
or
pursue
them
.
Let
us
know
they
are
new
creatures
,
and
the
workmanship
of
God
:
him
that
defaceth
God's
image
,
will
God
destroy
.
Beware
,
touch
not
the
anointed
of
God
,
do
his
image
no
wrong
.
Vse
IV.
If
the
Lord
will
have
others
to
beware
how
they
deface
God's
creaures
,
how
much
more
should
wee
his
new
cretaures
take
heed
of
defileing
our
selvs
.
Oh!
if
God
have
made
yee
so
,
beware
yee
cast
not
dung
in
his
face
,
and
pollute
not
his
image
.
Vse
V.
It's
use
of
consolation
to
a
believer
.
The
Lord
esteem's
him
by
his
best
part
,
his
bent
and
stream
,
and
not
by
his
defects
.
As
a
man
call's
a
dunghil
precious
for
the
pearl
in
it
:
and
as
a
man
would
call
wine
mix't
with
water
,
Wine
:
and
corn
full
of
weeds
,
Corn
,
becaus
of
of
the
better
part
:
So
here
,
the
Spirit
and
bent
of
the
heart
denominate's
a
Christian
with
God
:
Vse
VI.
Of
Examination
for
all
that
would
bee
sure
to
know
the
new
creature
to
be
found
in
them
Trie
it
by
the
room
wherein
yee
place
it
:
the
best
things
require
the
best
place
:
the
image
of
God
in
Christ
,
drawn
by
the
Spirit
,
will
endure
no
room
,
but
the
most
inward
part
of
the
soul
.
ARTIC.
II.
The
whole
conversation
of
a
believer
must
bee
renued
.
THat
is
,
that
holiness
bee
exercised
and
set
on
work
in
the
cours
of
our
life
,
which
somtime
in
the
Scripture
is
called
the
Ordering
of
conversation
aright
.
See
Psal.
50.
ult
.
Somtimes
our
walking
with
God
,
Gen.
17.
2.
Luk.
1.
6.
So
also
our
liveing
righteously
,
holily
,
and
soberly
in
this
present
life
:
somtimes
,
our
serving
him
in
fear
all
our
daies
:
somtimes
the
haveing
of
a
good
conscience
,
Act.
25.
1.
And
lastly
,
the
holding
out
of
a
good
conversation
.
See
Matth.
5.
16.
So
1
Pet.
3.
2.
Eph.
5.
8.
2
Pet.
3.
11.
For
explication
of
this
two
things
are
to
bee
considered
:
of
this
Conversation
.
-
1.
The
circumstances
-
2.
The
substance
I.
The
circumstances
concern
-
1.
Either
the
Persons
who
must
lead
this
conversation
.
-
2.
Or
the
conversation
it self
.
I.
Circumstances
concerning
Persons
bind
all
sorts
equally
to
the
good
behavior
without
prescription
or
exception
:
&
that
in
their
several
-
1.
Estates
;
as
in
-
2.
Conditions
;
as
in
each
trade
,
or
calling
.
-
3.
Relations
;
as
masters
,
servants
,
parents
,
children
,
&c.
-
4.
Degrees
;
rich
,
poor
,
noble
,
ignoble
,
learned
,
ignorant
,
&c.
-
Prosperitie
.
-
Adversitie
.
II.
Circumstances
concerning
conversation
it self
are
-
1.
Order
,
that
the
chief
service
of
God
bee
preferred
before
the
meaner
-
2.
Proportion
between
dutie
and
dutie
:
zeal
with
wisdom
,
&c.
-
3.
Beautie
,
giveing
to
each
dutie
her
due
respect
,
not
onely
doing
,
but
looking
how
.
-
1.
In
time
,
that
religious
cours
bee
first
attended
,
then
worldly
,
Mat.
6.
33.
-
2.
In
honor
:
lesser
must
give
place
to
greater
.
II.
Substance
of
conversation
.
II.
Substance
of
conversation
may
bee
referred
to
these
three
heads
:
either
-
1.
To
those
Graces
which
qualifie
a
good
conversation
.
vid.
A
-
2.
Subject
,
wherein
conversation
consist's
.
vid.
B
-
3.
Object
,
which
it
look's
at
vid.
C
A
1.
Graces
which
qualifie
a
good
conversation
,
are
of
two
sorts
-
General
.
-
Special
.
General
,
are
either
Graces
of
-
Qualitie
.
-
Quantitie
.
I.
Graces
of
Qualitie
are
five
:
-
1.
Wisdom
,
which
is
a
determining
of
generals
to
specials
both
of
actions
and
circumstances
,
according
to
Christian
rules
,
Phil.
4.
6.
It
keep
's
a
decorum
in
all
actions
.
-
2.
Simplicitie
,
which
look's
at
truths
in
their
naked
nature
,
without
mixture
of
fleshly
conceit
.
-
3.
Sinceritie
,
looking
alwaies
at
right
ends
:
it
hath
a
pure
aim
at
God's
glorie
,
opposite
to
hypocrisie
,
-
4.
Faithfulness
,
not
revolting
or
warping
either
for
allurements
or
threats
.
-
5.
Integritie
towards
all
the
commandements
of
God
,
without
partialitie
.
II.
Graces
of
Quantitie
or
measure
are
two
,
-
1.
Prosperitie
,
or
welfare
of
the
soul
:
which
hath
three
parts
.
-
2.
Continuance
,
whereby
it
giv's
not
in
,
nor
is
wearie
in
wel-doing
:
and
it
is
contrarie
to
staggering
,
sloath
and
eas
.
-
1.
Rootedness
,
contrarie
to
sleightness
,
1
Cor.
15.
ult
.
-
2.
Fruitfulness
,
abundant
in
wel-doing
.
-
3.
Growth
,
2
Pet.
ult.
Special
graces
of
the
Soul
are
-
1.
Righteousness
,
which
giv's
everie
one
his
due
.
-
2.
Prudence
,
which
wisely
accommodate's
it self
to
the
occasions
of
actions
,
as
it
judgeth
most
expedient
.
-
3.
Courage
,
which
goeth
thorow
all
dangers
and
streights
,
patiently
,
and
waiteth
by
faith
and
hope
for
a
good
issue
.
-
4.
Soberness
,
which
ordereth
a
man
in
the
use
of
his
lawful
liberties
aright
,
and
keep
's
a
man
from
excess
therein
.
-
5.
Humilitie
,
which
teacheth
a
man
to
think
meanly
of
himself
,
as
knowing
his
own
wants
and
shame
▪
-
6.
Chastitie
,
whereby
a
man
possesseth
his
vessel
in
holiness
▪
and
honor
.
-
7.
Thankfulness
,
whereby
the
receiver
is
duly
affected
toward
the
author
of
any
good
.
Sundrie
other
virtues
there
are
,
of
which
is
sufficiently
spoken
in
the
Article
of
Communion
,
Part.
2.
Yet
a
true
Christian
must
look
to
nourish
moral
vertues
in
his
ordinarie
conversation
as
well
as
religious
in
the
fellowship
of
Saints
.
B
2.
The
Subject
wherein
conversation
consist's
,
i.
e.
the
regenerate
person
.
It
stand's
in
three
things
,
as
the
instruments
by
which
a
Christian
doth
and
must
ordinarily
convers
,
vix
.
-
1.
Thoughts
.
-
2.
Affections
.
-
3.
Actions
.
I.
Thoughts
:
they
are
the
first
mover
in
the
soul
,
and
from
them
issueth
either
good
or
bad
life
▪
they
are
the
master-wheel
.
Concerning
these
,
observ
three
things
:
1
Rule
.
Let
it
bee
our
continual
care
to
keep
the
thorow-fare
of
the
the
soul
free
from
the
evil
of
them
,
as
by
pardon
,
so
by
purgeing
of
them
daily
.
2
Rule
.
Season
thy
imagination
,
and
the
doors
of
thy
senses
,
with
holy
meditations
.
3
Rule
.
Watch
over
thy
thoughts
,
as
men
do
over
thievs
,
and
ask
whence
they
com
,
and
whither
they
will
,
ere
they
pass
.
4
Rule
.
Attend
seriously
on
holy
objects
,
to
fix
thy
imagination
on
good
things
,
Es.
26.
5
Rule
.
Let
all
thy
springs
bee
in
the
Lord
,
Psal.
87.
7.
even
the
root
of
thy
whole
conversation
.
II.
Affections
.
These
are
the
wheels
of
the
soul
indeed
,
and
upon
them
the
soul
is
either
hurried
to
evil
,
or
led
to
good
.
Helps
for
the
right
ordering
of
them
.
1.
Nourish
the
fire
of
the
holie
Ghost
kindled
in
us
in
our
first
regeneration
,
and
applie
it
daily
to
the
sham●ing
,
purgeing
out
,
and
consumeing
of
these
lusts
,
Gal.
5.
2.
Apply
the
merit
and
look
at
the
example
of
the
Lord
Jesus
in
all
the
whole
conversation
of
his
affections
.
3.
Learn
to
take
a
right
mark
of
the
right
objects
of
our
affections
,
and
that
will
shame
us
,
when
by
loosing
or
mistakeing
our
right
mark
,
wee
do
fasten
them
bafely
and
indirectly
.
Our
anger
is
too
good
to
bee
set
on
carnal
revenge
:
our
love
too
good
for
base
lusts
,
&c.
4.
Get
the
soul
setled
in
peace
,
and
this
will
rule
our
spirits
,
that
neither
fear
nor
hope
shall
much
unsettle
us
,
but
wee
shall
possess
our
souls
with
patience
,
in
the
mid'st
of
all
distempers
.
III.
Actions
:
Touching
which
observ
four
rules
.
1
Rule
.
They
must
bee
warranted
by
the
Word
:
either
in
doing
,
not
doing
,
or
suspending
.
Without
knowledg
the
heart
is
not
good
,
Pro.
19.
3.
2
Rule
.
They
must
bee
don
in
a
right
manner
:
or
els
wee
sin
.
And
this
manner
of
doing
require's
two
things
.
First
,
that
they
bee
don
in
the
state
of
wel-pleasing
:
Secondly
,
welpleasingly
.
The
former
is
an
assurance
that
the
person
please's
God
.
The
later
is
a
cleaving
to
the
qualitie
of
performance
that
it
bee
pure
.
3
Rule
.
They
must
bee
don
in
a
right
measure
.
The
Lord
must
bee
served
with
the
best
of
us
:
Within
,
by
the
best
of
our
souls
:
Without
,
by
the
best
extent
of
our
abilities
.
And
that
wee
keep
no
fals
measure
within
us
.
4
Rule
.
They
must
bee
don
to
a
right
end
▪
viz.
The
glorie
of
God
,
good
of
his
brethren
,
and
peace
of
his
own
heart
.
●
3.
The
Object
of
our
conversation
:
which
is
two-fold
:
-
1.
Spiritual
with
God
himself
.
-
2.
With
man
in
common
life
.
1.
With
God
himself
.
Godly
conversation
is
that
communion
which
a
renued
soul
hath
with
God
:
And
it
is
twofold
-
Inward
.
-
Outward
.
Inward
stand's
in
two
things
:
-
1.
Either
the
life
of
faith
.
-
2.
The
exercise
of
the
graces
of
the
spirit
within
the
soul
.
I.
In
the
life
of
faith
,
which
is
soul's
enjoying
of
God
,
Christ
our
sanctification
,
by
all
his
promises
concerning
life
and
godliness
.
The
particular
objects
of
the
life
of
faith
are
reduced
to
four
heads
.
-
1.
Estates
.
viz.
-
1.
Prosperitie
.
The
soul
cleav's
to
God
in
the
promise
of
his
All-sufficiencie
.
Gen.
17.
1.
and
1
Cor.
3.
end
,
All
things
are
yours
,
&c.
-
2.
Adversitie
.
The
soul
cleav's
to
God
in
the
promise
of
his
protection
&
redemption
,
1
Cor.
1.
30.
-
2.
Means-useing
.
The
soul
cleav's
unto
God
by
the
promise
,
for
the
power
and
blessing
of
and
upon
all
his
ordinances
.
-
3.
Duties
.
The
soul
cleav's
to
God
by
a
promise
for
strength
to
give
us
the
grace
to
do
what
hee
commandeth
.
-
4.
Graces
.
The
soul
cleav's
to
God
in
the
promise
,
and
the
grace
of
the
Lord
Jesus
,
for
a
supplie
of
grace
convenient
for
it self
,
both
for
number
and
measure
.
Joh.
1.
17.
From
his
fountain
wee
receiv
grace
for
grace
,
like
for
like
,
so
many
for
so
many
.
II.
In
the
exercise
of
the
graces
of
his
spirit
.
For
as
Merchants
and
chapmen
have
the
policie
and
traffique
for
wares
and
money
,
so
the
godly
have
their
commerce
with
the
Lord
for
Grace
,
Phil.
3.
19.
And
this
stand's
in
these
three
things
:
-
1.
In
the
increas
of
their
Graces
.
-
2.
In
the
rejoicing
in
the
growth
and
increas
they
have
had
.
-
3.
And
especialiy
their
tradeing
is
in
heaven
by
that
precious
hope
,
which
is
an
earnest-pennie
of
their
inheritance
:
and
therefore
they
never
think
of
it
but
it
glad's
their
hearts
.
So
much
of
the
inward
convers
with
God
.
Outward
convers
of
the
soul
with
God
is
that
holie
correspondencie
which
it
hold's
with
God
in
outward
services
.
These
are
of
two
sorts
:
1.
Ordinarie
.
2.
Occasional
.
1.
Ordinarie
:
viz.
-
1.
First
a
satisfying
of
the
soul
with
the
Lord's
image
at
our
awakeing
,
with
a
saluteing
of
his
promise
for
renewed
pardon
and
grace
.
-
2.
A
seeking
of
his
face
as
oft
in
the
day
as
may
bee
for
renewed
humiliation
,
for
pardon
of
renewed
●ins
,
grace
to
purge
and
season
the
soul
:
thanks
for
renewed
compassions
.
-
3.
A
reviveing
of
covenant
with
him
for
closer
purpose
,
and
bent
of
heart
towards
him
.
-
4.
A
daily
recording
of
God's
peculiar
administrations
and
providence
to
us
in
patience
,
&c.
-
5.
A
finishing
of
each
day
so
,
as
wee
viewing
it
over
,
may
bee
humbled
or
comforted
,
and
so
lie
down
in
peace
.
2.
Occasional
is
the
service
of
the
time
Act.
13.
36.
by
which
wee
rest
not
onely
in
our
ordinarie
service
of
God
:
but
reach
our
souls
to
the
condition
of
the
times
wee
live
in
,
accordingly
carrying
ourselvs
either
in
affliction
,
or
thanksgiveing
,
as
occasion
require's
II.
Branch
:
viz.
our
conversation
with
men
in
common
life
.
This
the
Psalmist
call's
the
ordering
of
conversation
aright
:
and
it
is
the
wise
accommodation
of
a
Christian
to
the
several
passages
that
befall
us
unavoidably
in
this
our
common
cours
of
life
:
as
,
marriage
,
companie
or
solitariness
,
liberties
,
earthlie
business
,
calling
,
familie-government
,
common
talk
,
&c.
Generul
rules
for
all
.
Generally
touching
all
note
this
,
That
God
abhorr's
all
common
prophane
usages
of
the
world
in
these
things
:
and
will
have
his
people
carrie
about
them
the
cognizance
of
new
creatures
,
and
holy
ones
,
that
they
may
not
make
religion
odious
by
their
corrupt
behavior
,
and
makeing
use
of
each
other
therein
for
their
own
ends
:
but
that
the
graces
of
God
may
break
out
and
shine
in
the
order
of
their
conversation
to
the
glorie
of
our
profession
.
Special
rules
for
Marriage
.
Beeing
married
first
in
the
Lord
,
they
loath
to
make
it
a
common
thing
for
the
use
of
each
other
;
but
first
,
improoving
it
chiefly
for
God
,
and
the
mutual
good
of
their
souls
:
worshipping
God
together
,
makeing
him
umpire
of
all
their
differences
:
nourishing
matrimonial
love
as
a
sacred
knot
,
and
to
that
end
observing
each
others
graces
for
the
strengthening
thereof
.
Cutting
off
all
jars
in
the
begining
,
and
yet
not
agreeing
together
for
base
ends
,
but
for
holy
.
If
these
rules
and
the
like
were
observed
,
how
might
the
order
of
this
one
part
set
in
order
all
other
parts
of
our
cours
?
Whereas
the
disorder
of
this
wheel
cause
's
all
other
to
bee
distempered
;
children
unrulie
,
servants
ungoverned
,
and
all
out
of
frame
.
Rules
for
mens
Callings
.
First
,
beware
of
an
unlawful
Calling
.
Then
of
picking
quarrels
with
your
callings
.
Change
not
your
Calling
at
your
pleasure
:
but
cling
to
thy
Calling
to
keep
thee
from
noisom
lusts
,
eas
,
sloath
and
lewd
companie
,
which
nothing
but
a
Calling
will
prevent
:
As
that
Martyr
blessed
God
for
holy
wedlock
,
so
do
thou
for
an
honest
Calling
.
Secondly
,
use
it
not
for
base
ends
of
gain
,
money
and
the
like
,
but
to
serv
providence
,
mortifie
thy
lust
,
and
prepare
thee
for
duties
of
worship
.
Thirdly
,
let
an
order
bee
set
in
thy
Calling
that
it
hinder
not
Religion
in
thy
Familie
;
neither
let
Religion
hinder
thy
Calling
;
but
both
know
and
keep
their
bounds
.
Fourthly
,
Neglect
not
thy
Calling
suddenly
,
to
attend
upon
needless
pleasure
,
travels
,
companies
,
drinkings
,
to
leav
thy
familie
in
a
distemper
,
without
either
provision
or
government
:
but
instead
of
these
,
abide
diligently
in
the
Calling
,
in
which
God
hath
set
thee
,
without
weariness
.
Rules
of
conversation
in
common
life
.
The
answer
of
that
good
woman
to
the
Prophet
,
is
excelleut
,
2
King
.
4.
14.
I
live
among
my
people
:
meaning
humbly
,
courteously
,
loving
and
beloved
,
usefully
and
peaceably
.
First
,
in
our
neighborhood
wee
are
to
practice
innocencie
and
harmlesness
:
to
maintain
civil
offices
of
lending
and
borrowing
necessaries
.
Secondly
,
in
Towns-matters
,
not
aiming
at
over-ruling
others
,
treading
our
inferiors
under-feet
,
saveing
our
own
purses
,
and
over-burdening
others
,
but
carrying
equal
mindes
,
and
doing
as
wee
would
bee
don
to
:
not
pragmatical
and
busie-bodies
in
matters
not
concerning
us
;
but
attending
our
own
and
keeping
our
bounds
.
Thirdly
,
in
Arbitratorships
,
not
stickling
for
parties
,
but
for
a
peaceable
agreement
upon
equal
condition
between
them
.
Rules
for
Solitariness
.
Touching
solitariness
Heathens
may
teach
us
,
who
were
never
less
alone
or
idle
,
then
when
private
and
solitarie
.
Make
solitariness
a
threshold
for
meditation
.
Rules
for
Companie
.
No
man
is
sooner
bewraied
by
any
thing
then
by
Companie
and
by
the
Tongue
.
Wherefore
seeing
it
is
a
great
part
of
the
wheel
of
our
life
,
let
us
first
beware
of
a
loos
heart
,
readie
for
all
commers
,
none
amiss
,
a
sign
of
exceeding
emptiness
.
Then
discern
of
our
companie
wisely
.
Count
it
secondly
a
singular
favor
to
bee
rid
of
bad
or
doubtful
companie
.
Thirdly
,
bee
armed
in
bad
Companie
:
reproov
not
scorners
,
cast
not
pearls
before
swine
,
bee
dumb
before
such
wicked
ones
.
Among
the
formal
sort
(
who
may
sooner
bee
swaied
them
seasoned
)
bee
sure
to
cut
off
evil
speech
and
carriage
.
Draw
on
the
Companie
by
amiable
behavior
and
courtesie
;
and
then
applie
our
selvs
to
do
them
good
.
To
which
end
,
first
,
bee
seasoned
with
good
matter
.
Secondly
bring
it
out
seasonablie
.
Thirdly
,
have
a
set
aim
and
bent
at
som
special
object
.
Fourthly
,
seek
truly
the
good
of
such
as
thou
conversest
with
,
and
God's
glorie
.
Lastly
,
let
not
thy
minde
bee
sickle
,
and
easily
put
off
from
good
speech
.
Rules
for
Libertie
.
There
are
many
sorts
of
liberties
,
as
travellings
from
our
own
homes
,
companionship
with
such
as
pleas
us
,
recreations
and
pastimes
,
feastings
and
the
like
:
all
which
are
lawful
in
their
kinde
:
yet
must
bee
watched
too
,
least
too
much
precious
time
,
cost
and
heart
bee
spent
upon
them
.
Rules
for
Familie
.
Touching
the
Familie
,
wee
are
to
set
it
in
order
,
not
when
wee
die
onely
,
but
much
more
in
our
life
.
Let
Governors
bee
the
life
of
order
themselvs
.
Prov.
27.
23.
Let
God
rule
your
children
,
and
servants
,
and
wives
,
and
set
up
his
throne
in
their
conscience
,
and
then
a
twined
thread
will
draw
more
then
a
cable
.
Let
thy
eie
bee
chiefly
fixed
on
the
righteous
,
and
encourage
them
that
they
may
bee
guides
to
the
rest
.
Touching
Inferiors
,
bee
wholy
for
the
good
of
the
Familie
,
not
your
own
ends
.
Children
,
down-right
in
subjection
,
and
not
insolent
;
awfull
,
diligent
.
Servants
,
first
seek
to
serv
the
Lord
hrist
,
that
neither
yee
may
obey
men
against
Christ
,
nor
yet
neglect
the
obedience
to
men
for
Christ's
sake
.
Bee
earnest
in
business
,
yet
redeeming
time
to
serv
the
Lord
in
secret
:
to
bee
sure
not
unsetling
the
seasons
of
familie-worship
.
Plead
not
for
more
libertie
in
gadding
,
then
is
meet
.
Rule
for
the
Tongue
.
It
's
the
chief
Agent
and
Chapman
of
conversation
,
and
by
it
conversation
utter's
it self
.
Get
a
wel-staied
heart
and
ballanced
with
grace
,
and
this
will
first
keep
in
our
tongues
from
excess
:
and
then
good
matter
,
good
heart
and
good
occasions
will
set
them
on
work
for
good
,
for
God
,
for
our
brethren
.
Vse
I.
Terror
1.
To
all
prophane
persons
,
who
cross
with
God
,
and
turn
day
into
night
,
a
conversation
of
the
new
creature
into
a
conversation
of
wickedness
2.
To
all
hypocrites
,
and
time-servers
,
who
make
Religion
a
cover
for
their
hollowness
,
and
bearing
the
world
in
hand
that
they
believ
,
love
God
,
fear
him
,
are
verie
renewed
ones
and
new
creatures
,
yet
cast
dung
in
the
face
of
God
and
religion
,
liveing
still
unreformed
in
their
conversation
.
If
yee
bee
such
new
creatures
,
if
yee
have
slain
the
Agag
of
old
Adam
,
what
mean
the
bleating
of
the
sheep
,
and
lowing
of
the
oxen
?
how
is
it
that
your
tongues
,
your
marriages
,
families
,
liberties
,
companies
,
have
shaken
off
God's
yoke
?
where
is
your
inward
and
outward
conversation
with
God
?
haveing
a
form
of
godliness
,
but
hateing
to
bee
reformed
.
Vse
II.
Instruction
to
all
God's
new
creatures
to
bethink
them
of
their
work
,
and
to
stir
up
the
grace
of
God
in
their
renewing
.
Cast
off
thine
old
mixtures
,
do
not
pull
back
thy
shoulder
,
desire
no
more
eas
then
others
of
God's
people
have
felt
.
It
's
God's
way
,
the
way
that
Abraham
,
Isaac
and
Jacob
,
David
,
Peter
,
Paul
himself
walked
:
the
way
wch
Jesus
Christ
hath
chalked
out
:
if
it
bee
tedious
,
it
is
to
thy
old
man
,
to
whom
thou
art
a
debtor
.
Thou
art
redeem'd
from
him
,
and
his
old
conversation
:
thy
thoughts
,
affections
,
members
,
tongue
,
feet
,
senses
,
are
not
thine
own
,
but
his
:
that
thou
mightst
now
serv
in
the
newness
of
the
spirit
,
not
in
the
oldness
of
the
letter
.
Vse
III.
Let
it
provoke
each
good
heart
to
seek
to
excell
in
this
fruit
of
a
new
creature
.
Vse
IV.
Admonition
:
Look
to
those
Graces
which
serv
to
prop
up
and
strengthen
the
wheel
of
conversation
;
here
one
grace
is
requisite
,
there
another
:
in
a
cross
,
self-denial
,
and
meekness
:
in
a
blessing
,
cheerfulness
and
fruitfulness
:
in
each
part
of
life
,
faith
:
somtimes
the
armor
,
somtimes
wisdom
and
discerning
▪
But
let
no
naked
man
com
into
this
field
,
nor
any
bare-foot
to
this
walk
,
for
they
will
never
hold
out
.
Secondly
,
look
to
thy
conscience
,
and
keep
it
sound
and
tender
if
thou
wouldst
hold
a
good
conversation
,
or
order
it
well
.
ARTIC.
III.
The
Plat-form
of
holie
conversation
is
the
Moral
law
.
SEe
1
Tim.
1.
5.
The
end
of
the
law
is
love
:
what
mean's
hee
?
surely
not
the
end
of
the
lawe
's
begetting
power
(
for
Christ
doth
that
)
but
of
the
directing
power
of
it
.
Thus
Saint
James
call's
it
a
royall
Law
,
Jam.
2.
8.
as
being
the
scepter
whereby
Christ
our
king
rule
's
us
.
And
hee
tearm's
it
a
glass
of
Libertie
:
meaning
to
all
believers
,
in
that
it
shewe's
forth
the
will
of
God
fully
in
the
point
of
Moral
obedience
,
as
a
glass
represent's
the
face
.
For
the
Law
in
God's
purpose
served
for
two
ends
:
One
for
transgressions
,
to
convince
the
wicked
,
to
scare
them
out
of
their
self-conceit
:
the
other
to
guide
such
as
are
com
to
Christ
,
how
to
live
under
his
government
.
And
to
such
the
Law
ceased
to
bee
a
killing
letter
,
and
began
to
bee
a
direction
for
life
.
Now
Christ
hath
taken
away
that
heavie
yoke
of
the
Law
,
and
made
it
easie
and
light
to
us
-
1.
As
a
Priest
.
-
2.
As
a
King
.
-
3.
As
a
Prophet
.
I.
As
our
Priest
five
waies
:
1.
By
dischargeing
us
from
that
old
fence
of
the
Law
,
the
yoke
of
superfluous
Cerimonies
of
the
old
cerimonial
and
judicial
Law
,
Col.
2.
14.
2.
Hee
hath
freed
us
from
the
rigor
of
moral
Laws
;
especially
the
whole
burthen
of
the
moral
Law
,
Gal.
3.
13.
that
immoderate
impost
of
doing
all
according
to
the
full
matter
,
manner
,
and
measure
;
so
that
now
the
Law
is
qualified
,
and
is
onely
required
of
us
as
the
obedience
of
faith
,
and
accounted
unto
us
as
full
as
if
wee
would
wholy
fulfill
it
.
3.
And
especially
,
hee
hath
rid
us
from
that
woful
penaltie
of
Curs
(
more
heavie
then
all
,
Gal.
3.
13.
even
eternal
death
of
soul
and
bodie
,
which
throughout
our
life
enthralled
us
,
Hebr.
2.
15.
and
that
by
his
blood
,
Gal.
4.
5.
Further
;
Hee
hath
taken
away
that
strength
of
sin
,
whereby
the
Law
did
excite
and
provoke
sin
in
us
,
so
that
now
it
provoke's
to
righteousness
.
4.
Hee
hath
remooved
that
unwelcomness
of
our
persons
,
whereby
all
that
came
from
us
was
irksom
to
God
,
and
made
both
us
and
our
service
accepted
.
5.
Hee
doth
by
his
intercession
procure
acceptance
still
for
us
.
II.
As
a
King
two
waies
:
1.
Hee
strengthen's
and
establisheth
all
those
ties
&
bands
of
obedience
due
to
himself
from
us
:
that
the
more
freed
we
are
from
bondage
,
the
more
wee
may
bee
tied
to
the
libertie
of
this
royal
law
of
his
:
setting
up
his
throne
in
the
soul
more
fully
thereby
,
upon
better
prerogative
:
To
this
end
pertain's
that
,
Rom.
10.
4.
Christ
is
the
end
of
the
Law
,
for
righteousness
,
to
all
that
believ
.
Meaning
,
that
the
Law
is
fully
satisfied
in
her
scope
of
perfect
obedience
by
Christ
:
seeing
faith
in
him
hath
obteined
a
full
acceptance
of
obedience
,
as
if
it
were
legally
perfect
.
2.
Hee
doth
by
his
Kingdom
infuse
strength
into
us
to
obey
the
Law
:
incline's
our
wits
thereunto
,
&
make's
it
to
us
actually
as
Christ
found
it
to
himself
,
and
hath
made
to
us
,
even
perfect
freedom
.
III.
As
a
Prophet
two
waies
:
1.
By
a
declareing
work
,
which
is
a
witnessing
to
the
soul
that
hee
is
the
true
Lord
and
commander
of
his
people
,
Esay
55.
4.
that
hee
rule
's
by
his
Law
,
as
by
his
Scepter
,
that
all
his
Priesthood
and
merit
end
's
in
his
Kingdom
and
obedience
,
that
it
is
his
honor
that
all
knees
bow
to
him
,
and
that
they
kiss
the
Son
;
that
hee
is
object
of
it
through
whom
the
Father
is
honored
:
that
true
libertie
stand's
not
in
haveing
our
will
,
but
in
putting
on
this
yoke
;
and
who
so
doth
otherwise
,
deceiv's
himself
,
2.
By
his
revealing
work
▪
by
this
hee
direct's
the
soul
,
and
set's
the
steps
of
it
in
peace
:
by
this
hee
use's
his
Law
to
bee
a
lively
finger
to
point
our
dutie
for
everie
occasion
,
and
to
frame
the
soul
to
draw
his
Law
to
every
need
and
use
in
the
life
:
according
to
that
,
1
Joh.
2.
20.
Yee
have
an
unction
from
the
Holy
One
,
who
telleth
you
all
things
.
Esay
30.
31.
Their
ears
shall
hear
a
voice
behinde
them
,
saying
;
This
is
the
way
,
walk
▪
in
it
.
This
is
a
revealing
with
direction
;
by
which
the
soul
see
's
the
use
of
Christ
in
every
commandement
,
and
is
led
on
by
him
as
her
Guide
thereby
,
as
if
an
Oracle
should
speak
from
Heaven
;
Esa.
55.
A
leader
and
commander
to
his
people
,
ver.
4.
Directions
themselvs
concern
either
God
himself
in
the
first
Table
;
as
his
inward
worship
of
fear
,
confidence
,
and
setting
him
up
to
bee
our
God
alone
in
the
first
:
Or
,
our
outward
reasonable
service
,
and
worship
of
him
in
pure
manner
in
the
second
:
Or
,
our
faithfull
abearing
of
our
selvs
in
all
holiness
,
in
such
actions
of
common
life
as
are
not
immediate
worship
,
in
the
third
:
(
for
I
refer
oathes
and
vows
to
the
second
,
which
I
desire
the
wise
Reader
to
think
of
)
or
the
set
day
of
our
worship
,
upon
one
day
of
seven
(
since
the
eighth
day
was
turned
into
God's
day
,
or
the
Christian
Sabbath
)
and
that
in
the
fourth
.
Or
els
our
neighbor
and
our
selvs
in
the
other
Six
;
Subjection
to
all
Superioritie
in
the
fifth
:
Maintaining
his
precious
life
(
as
being
better
then
all
that
follow
)
in
the
sixth
:
Of
his
Chastitie
in
the
seventh
:
His
Estate
in
the
eighth
:
His
Name
in
the
ninth
:
The
tenth
,
forbidding
not
onely
that
concupiscence
which
reache's
to
the
detriment
of
our
neighbor
,
but
under
that
,
(
as
most
sensible
to
us
)
all
that
wicked
propension
and
bent
of
nature
(
before
actual
sin
)
whereby
originally
wee
are
prone
to
all
injustice
,
and
impietie
,
and
intemperance
.
Rules
of
direction
for
the
clear
understanding
of
the
LAW
.
1.
That
all
the
Laws
of
Christ
must
bee
understood
to
bee
of
another
manner
of
force
and
autoritie
than
the
Laws
of
men
,
even
the
greatest
:
for
they
are
limited
with
exception
in
all
kindes
,
and
do
but
reach
to
the
outward
man
,
and
penalties
thereof
.
But
these
do
reach
to
the
conscience
,
and
they
binde
the
inner
man
.
2.
Let
us
know
that
his
commands
are
not
idle
things
and
arbitrarie
,
which
wee
may
obey
at
our
courtesie
;
or
if
not
,
yet
God
is
as
a
weak
King
for
whom
his
subjects
are
too
strong
,
as
Joab
and
Abishai
for
David
;
but
real
Laws
from
an
autoritie
that
both
know's
offenders
,
and
can
punish
them
;
yea
,
which
accurseth
all
transgressors
,
and
will
not
hold
them
guiltless
.
3.
Observ
,
that
the
commands
of
the
second
Table
,
are
the
Edicts
of
the
same
God
whose
the
First
are
,
Jam.
12.
11.
and
therefore
in
which
the
Lord
take's
himself
as
truly
either
honored
or
not
,
as
the
first
.
4.
The
Law
must
bee
alwaies
understood
according
to
the
scope
,
even
as
every
other
part
of
the
Word
,
as
promises
and
threats
.
Wee
must
not
rest
in
the
bare
letter
,
and
so
destroy
the
life
and
spirit
of
the
Law
.
Look
what
God
aim's
at
under
the
grossest
,
let
us
also
aim
at
,
and
both
abhor
each
appearance
of
evil
as
well
as
the
most
odious
,
and
cleaving
to
good
in
the
least
as
well
as
the
greatest
.
5.
Wee
must
conceiv
the
Commandements
as
importing
no
patch't
or
pieced
obedience
to
one
or
a
few
charges
,
but
an
entire
and
whole
one
:
as
the
coagmentation
of
the
Laws
of
both
Tables
doth
import
.
Let
us
alway
conceiv
the
scope
of
the
Law
to
require
integritie
;
and
all
partiall
service
to
bee
a
forfeit
to
the
whole
Law
.
6.
The
Laws
of
the
former
Table
are
generally
to
bee
preferred
to
the
duties
of
the
Second
:
yet
with
an
exception
,
that
wee
conceiv
the
rule
upon
equal
tearms
:
thus
,
That
the
commands
of
the
first
rank
in
the
former
Table
have
precedencie
over
the
second
,
not
each
branch
of
the
former
above
the
second
in
their
first
rank
.
It
is
generally
more
excellent
that
God
have
his
due
then
man
:
but
not
particularly
,
for
the
neglect
or
contempt
of
a
Sermon
are
not
fouler
sins
then
the
murther
of
a
man
.
7.
Understand
the
Commandements
to
require
at
our
hands
the
utmost
of
our
wit
,
device
and
courage
to
serv
God
.
8.
Let
us
observ
,
the
Commandements
of
God
never
cross
each
other
:
if
any
such
case
occur
,
as
wherein
one
cannot
stand
with
the
the
other
,
let
us
know
the
one
must
alway
yeeld
to
the
other
.
9.
Let
us
note
this
,
that
duties
of
necessitie
and
mercie
,
which
cannot
bee
otherwise
don
,
are
to
bee
preferred
to
duties
of
pietie
,
at
that
season
;
as
the
Physician
doth
attend
the
Patient
,
wee
help
the
Ox
out
of
the
ditch
,
rathen
worship
God
first
,
and
suffer
these
to
despair
the
whilest
:
obedience
in
such
cases
is
better
then
sacrifice
:
and
the
omission
of
a
duty
is
no
contempt
with
God
.
Vse
I.
This
Doctine
teacheth
us
to
abhor
the
audaciousness
of
Popish
and
Heretical
and
Scismatical
ones
,
as
,
forgetting
this
scope
of
God
in
establishing
one
eternal
,
immutable
and
pure
Rule
of
righteousness
,
dare
take
upon
them
to
controll
this
Law
of
God
,
and
to
diminish
it
,
cutting
off
the
Second
and
Tenth
Commandements
:
so
that
if
they
may
prevail
,
not
the
Moral
Law
,
but
their
Commands
must
bee
our
rules
.
It
is
no
wonder
if
theevs
might
have
their
will
,
they
would
suffer
no
watches
to
bee
kept
:
or
,
that
deformed
women
lothe
or
break
al
true
Glasses
.
Let
us
so
much
the
rather
abhor
them
,
as
odious
enemies
to
God
,
and
under
pretence
of
the
Law
of
Libertie
walk
as
lawless
libertines
,
and
overthrow
the
Law
of
Conversation
.
Vse
II.
Let
us
consider
how
dangerous
a
thing
it
is
to
worship
God
according
to
our
own
fancies
and
inventions
:
It
was
a
good
speech
of
old
,
They
are
the
best
Laws
which
give
least
power
to
the
Judg.
God
will
have
no
Judg
to
bee
his
Chancellor
,
to
make
or
interpret
,
or
change
Laws
;
hee
know's
our
boldness
and
sacriledg
in
this
kinde
.
Vse
III.
If
the
Law
bee
the
director
of
our
Conversation
:
Let
it
bee
use
of
exhortation
to
all
God's
people
to
embrace
it
,
and
to
submit
to
this
Scepter
of
Christ
,
to
establish
his
Law
in
our
souls
,
and
to
lift
up
him
in
the
honor
of
our
hearts
,
who
hath
honored
us
with
his
royal
Law
to
bee
our
direction
.
It
is
reported
by
Mr.
Fox
of
one
Crow
a
Seaman
,
that
beeing
in
Shipwrack
,
and
haveing
cast
all
his
tacklings
and
wares
,
and
five
pounds
of
money
into
the
Sea
,
hee
kept
his
New
Testament
about
his
neck
,
so
swimming
upon
his
broken
Mast
,
and
after
four
daies
(
all
his
company
being
drowned
)
yet
hee
was
at
length
by
passengers
discovered
and
taken
up
,
all
frozen
,
numb'd
and
sterv'd
;
but
yet
his
Book
hee
held
close
to
him
.
If
wee
in
the
shipwracks
of
this
World
,
would
keep
our
souls
from
wrack
,
what
cours
should
wee
take
?
Surely
keep
this
Law
to
us
close
,
and
not
suffer
it
to
depart
from
us
:
lose
money
,
wares
,
ship
and
all
,
ere
wee
forego
that
,
least
wee
lose
our
conscience
,
and
disorder
our
conversation
.
And
in
all
our
doubtful
cases
,
whether
vows
,
oaths
,
marriages
,
dealings
with
men
,
entercours
with
God
,
or
any
difficultie
,
go
to
the
Law
and
testimonie
(
Esay
8.
20.
)
for
a
resolution
.
Vse
VI.
Let
all
that
finde
themselvs
to
com
short
of
this
platform
,
I
say
,
let
them
live
the
life
of
faith
in
duties
:
They
that
know
a
Command
shall
fear
it
.
Fear
not
him
who
when
hee
hath
kill'd
the
bodie
can
go
no
surther
:
But
him
fear
,
whose
will
is
righteousness
,
and
whose
power
is
revenge
:
yea
,
who
can
cast
both
bodie
and
soul
into
hell
:
God's
people
are
taught
Obedience
from
their
youth
up
,
both
to
do
and
suffer
,
without
cavils
,
distinctions
,
or
exceptions
.
The
first
lesson
they
learned
in
the
school
of
Christ
,
was
self-deniall
,
and
naked
obeying
the
Promise
.
That
obedience
to
Christ
hath
taught
them
obedience
to
God
the
Father
:
Christ
hath
made
their
yoke
easie
,
and
burden
light
:
so
that
now
they
delight
in
the
Law
,
being
made
Christ's
Law
.
Vse
V.
This
convince's
all
hypocrites
obedience
to
the
Law
.
Alas
!
It
's
no
direction
for
their
lives
,
they
look
at
the
Law
still
as
a
whip
and
bondage
.
They
dare
not
suffer
themselvs
to
bee
informed
of
the
Law
:
When
they
cannot
resist
it
,
yet
they
are
not
convinced
in
conscience
:
they
think
it
bootless
to
obey
,
Esa.
58.
Mal.
3.
They
wish
the
Law
were
according
to
their
own
scantling
,
or
els
were
not
at
all
.
Hence
all
their
life
is
nothing
but
a
study
to
interpret
the
Laws
of
God
with
favor
to
their
own
corruption
.
Vse
VI.
Let
this
teach
us
to
live
by
faith
,
for
abilitie
in
Christ
to
all
performances
:
trust
wee
God
upon
a
promise
for
each
part
of
his
cours
,
to
God
,
men
,
our
selvs
;
in
solitariness
,
company
,
calling
,
in
Sabbaths
,
subjection
to
superiors
,
and
common
life
.
Say
thus
,
Lord
,
these
duties
are
above
mee
,
I
can
do
nothing
to
purpose
:
enable
mee
to
do
what
thou
biddest
,
and
bid
what
thou
wilt
;
els
the
number
and
weight
of
them
will
tire
and
clog
mee
.
Thou
hast
eased
me
O
Lord
of
the
burden
of
Moses
,
but
still
(
even
in
my
libertie
from
Christ
)
I
carrie
old
Adam's
burden
about
mee
.
Therefore
write
these
laws
in
my
heart
I
beseech
thee
,
that
I
may
delight
in
the
Law
in
my
inner
man
,
and
that
I
may
run
thy
commandements
with
cheerfulness
.
ARTIC.
IV.
The
LORD
hath
given
helps
to
his
Church
to
uphold
her
in
Obedience
.
REad
2
Pet.
1.
3.
Eph.
4.
11.
Mat.
ult.
Joh.
14.
26
1
Cor.
12.
4
,
5
,
6
,
7.
in
which
Scriptures
wee
have
the
order
of
this
provision
of
God
,
and
that
in
four
degrees
1.
In
our
outward
Ordinances
themselvs
,
as
Preaching
,
receiving
the
Sacraments
,
&c.
2.
The
Instrumens
and
lively
organs
serving
to
minister
therein
,
as
Pastors
,
Teachers
,
Ministers
of
the
Gospel
.
3.
Gifts
and
Administrations
vouchsafed
unto
them
for
the
be
better
dispensing
and
officiciateing
those
services
.
4.
The
Spirit
of
God
to
assist
and
enable
them
to
all
these
performances
.
These
helps
are
of
2
sorts
:
-
Private
or
Publick
▪
both
are
-
Extraordinarie
.
-
1.
Fasting
.
-
2.
Thanksgiveing
.
-
Ordinarie
.
-
3.
The
Word
preached
.
-
4.
Baptism
.
-
5.
The
Supper
.
-
6.
Praier
.
-
7.
Meditation
.
-
8.
Conference
.
1.
Fasting
is
a
solemn
ordinance
of
God
,
attended
with
rest
and
abstinence
,
wherein
the
Church
lawfully
assembled
,
powre's
out
her self
in
affliction
and
supplication
,
with
importunitie
for
turning
away
of
som
great
present
or
imminent
sin
&
danger
.
2.
Thanksgiveing
is
a
solemn
ordinance
of
God
,
wherein
the
Church
lawfully
assembled
powre's
out
herself
in
praises
and
thanks
for
som
rare
blessings
and
deliverances
.
And
let
this
also
bee
understood
of
private
in
both
extraordinarie
kindes
,
terms
beeing
observed
.
3.
The
Word
preached
is
a
publick
eminent
ordinance
,
wherein
the
Minister
lawfully
deputed
,
doth
distinctly
and
soundly
read
the
Word
,
give
the
sens
,
ground
the
doctrine
,
and
convinceingly
applie
it
by
instruction
,
reproof
,
confutation
,
exhortation
and
admonition
.
4.
Baptism
is
the
former
sacrament
of
the
New
Tastament
,
wherein
by
due
application
of
Water
to
the
infant
,
all
Christ
is
sealed
up
to
the
soul
for
regeneration
.
5.
The
Sacrament
of
the
Supper
is
the
second
in
order
,
in
which
by
due
giveing
and
receiving
of
bread
and
wine
,
the
Lord
Jesus
is
wholy
given
and
taken
by
the
believing
soul
,
to
bee
nourished
to
eternal
life
.
6.
Praier
is
a
lifting
up
of
the
heart
to
God
in
the
name
of
Jesus
Christ
,
in
confession
and
supplication
for
pardon
of
sin
,
the
granting
of
all
good
things
,
and
acknowledging
of
mercies
already
received
with
thankfulness
.
7
Meditation
is
a
serious
reviveing
of
those
truths
wee
have
heard
,
or
the
administrations
of
God
towards
us
or
others
,
that
both
minde
and
heart
beeing
season'd
with
the
savor
thereof
,
wee
may
bee
furthered
thereby
to
dutie
.
8.
Conference
is
a
wise
and
loveing
laying
together
(
by
two
or
more
)
of
such
things
as
concern
the
glorie
of
God
,
and
our
spiritual
edifying
for
mutual
information
and
quickning
,
Rules
concerning
Fasting
.
1.
Let
us
arm
our
selvs
to
the
chief
work
,
which
is
soul-affliction
.
Let
us
consider
,
if
wee
were
pined
with
necessitie
of
abstinence
from
meat
and
drink
for
any
time
,
what
a
fearful
anguish
would
it
bring
us
unto
?
And
is
not
(
think
wee
)
sin
that
deserv's
it
,
of
more
afflicting
,
vexing
nature
?
Let
us
aim
at
it
then
,
&
much
more
that
sin
do
humble
us
than
any
sorrow
whatsoever
.
Let
us
first
,
Mic.
7.
9.
bear
the
indignation
of
the
Lord
for
our
sin
;
&
for
the
rest
,
let
God
alone
to
plead
our
caus
:
for
what
should
it
help
us
to
berid
of
all
other
enemies
,
while
our
own
pride
,
self-love
,
hypocrisie
,
vain-glorie
,
worldliness
and
hardness
of
heart
still
grow
at
our
hearts
?
2.
Applie
our
selvs
to
all
supports
of
a
Fast
,
which
the
Lord
hath
granted
to
keep
us
from
deadness
and
weariness
;
the
Word
I
mean
fitted
to
our
occasions
,
and
the
like
,
yet
as
serving
to
the
main
of
humiliation
and
confidence
.
3.
Consider
that
the
Scripture
in
no
one
thing
afford's
us
greater
consolation
and
hope
than
in
this
.
For
there
is
scarce
one
example
of
a
Fast
,
which
want's
the
experience
of
good
success
,
yea
,
extraordinarie
like
it self
;
as
in
Esther's
,
Nehemiah's
and
Ezrae's
,
Israel
against
Benjamin
;
the
Churche's
Acts
12.
doth
appear
.
4.
Considering
it
must
bee
no
small
grace
,
either
of
mourning
or
faith
,
which
must
prevail
against
those
holds
,
either
without
or
within
which
wee
pray
against
;
Let
us
know
that
our
locks
had
need
bee
well
grown
(
with
Sampsons
)
for
such
a
purpose
.
Therefore
let
none
dare
to
compass
this
Altar
with
unpreparedness
of
heart
.
II.
Rules
concerning
Thanksgiveing
.
1.
Carrie
a
liveing
memorial
and
catalogue
of
the
chief
publick
mercies
(
beeing
the
matter
of
our
thanks
)
and
so
of
our
own
in
particular
.
Remember
the
great
providence
of
setling
the
Gospel
and
banishing
Poperie
,
and
since
that
,
the
strange
miraculous
deliverances
not
once
or
twice
from
forrein
enemies
,
home
judgments
:
In
secret
rceord
our
own
:
our
first
calling
;
and
since
that
,
our
many
staggers
and
revolts
:
his
renued
mercies
by
occasion
,
in
our
changes
of
estate
,
in
our
streights
,
in
deep
desertions
,
when
wee
could
no
more
sustein
our
selvs
then
if
wee
had
hung
in
the
ayr
;
how
hee
hath
ever
been
our
portion
when
friends
have
forsaken
us
unthankfully
,
and
will
bee
so
still
:
our
blessings
above
many
,
in
gifts
of
minde
,
condition
and
calling
,
graces
of
soul
,
how
God
kept
us
from
forsakeing
his
Covenant
in
our
deepest
temptations
of
Satan
and
enemies
.
2.
Bee
inlarged
accordingly
with
due
sympathie
both
for
the
Church
and
thy self
,
rejoiceing
with
her
,
with
and
for
whom
thou
hast
oft
mourned
,
and
preferring
her
peace
to
thy
chief
joy
.
Affection
is
the
fire
to
the
Sacrifice
,
and
know
that
psal.
50.
ult
hee
that
,
praiseth
God
,
honoreth
him
:
and
the
asscent
of
praises
shal
bee
the
descent
of
blessings
,
and
happie
is
hee
who
may
maintain
this
entercours
with
God
for
the
enlargeing
of
him
to
more
grace
.
III.
Rules
concerning
the
Word
preached
.
1.
Bee
sure
thou
hast
right
to
the
blessing
of
it
:
the
Word
cannot
build
thee
except
it
hath
begot
thee
.
See
1
Pet.
2.
3.
If
yee
have
tasted
how
gracious
the
Lord
is
,
then
com
to
the
Word
to
grow
by
it
.
2.
Prize
and
covet
it
.
Prize
it
as
that
Word
which
hath
been
the
seed
of
immortalitie
and
glorie
unto
thee
.
Now
if
it
bee
precious
it
will
bee
coveted
,
hungred
after
,
attended
with
all
heed
,
yea
,
snatch'd
with
violence
,
as
precious
things
are
▪
1
Pet.
2.
2.
Covet
and
cagerly
tug
at
the
Word
,
as
the
childe
at
the
breast
.
Sleep
not
,
wander
not
,
gaze
not
,
but
attend
the
gates
and
ports
of
wisdom
,
and
understanding
,
if
thou
lookest
they
should
preserv
thee
.
3.
Com
from
an
holy
cours
and
practice
when
thou
comest
to
hear
:
com
not
from
thy
own
cours
of
wrath
,
world
,
self
:
purge
these
first
1
Pet.
2.
1.
and
so
com
.
Repent
of
all
old
sins
of
hearing
:
thy
trifleings
and
dallyings
with
the
Word
,
thy
base
mixtures
,
and
com
from
a
good
cours
,
and
so
the
Word
shall
send
thee
back
to
it
with
more
strength
and
grace
then
thou
camest
.
4.
Deny
thy self
,
and
thine
own
wisdom
,
partialities
,
prejudices
of
man
,
of
gifts
,
of
ordinances
.
5.
Believ
God
.
-
1.
That
in
his
Word
this
direction
to
see
life
is
to
bee
found
,
Joh.
5.
-
2.
That
hee
can
guide
his
Word
peculiarly
to
do
thee
good
,
and
speak
to
thy
soul
,
though
thou
bee
but
one
of
many
hearers
.
-
3.
Mix
the
Word
with
Faith
,
believ
it
,
obey
it
,
fear
it
,
see
God
true
in
it
in
all
his
promises
,
charges
and
threats
,
and
stand
readily
to
catch
that
part
of
it
which
is
thine
,
as
the
tradesman
stand's
readie
with
his
mould
to
catch
the
molten
metall
to
frame
his
vessel
.
4.
Depart
from
hearing
as
well
apaid
,
well
fed
:
keep
your
charge
,
lose
it
not
in
the
ayr
of
the
world
,
carrie
it
with
you
in
each
part
of
the
world
,
but
let
nothing
rob
you
of
it
.
Take
forth
a
new
lesson
daily
,
have
an
ear
to
hear
,
where
God
hath
a
tongue
to
speak
.
IV.
Rules
concerning
the
sacrament
of
Baptism
.
1.
As
it
should
teach
all
that
bring
their
infants
to
baptism
,
to
dedicate
their
children
to
God
by
praier
:
so
especially
let
all
others
recal
to
minde
,
how
the
Lord
hath
been
aforehand
with
them
in
like
sort
,
even
hanging
his
badg
upon
them
,
when
they
were
cut
off
and
knew
it
not
.
2.
Let
them
hold
the
Lord
sure
to
them
in
this
covenant
,
by
this
seal
,
as
a
Corporation
would
hold
their
liberties
by
the
King
's
Broad
Seal
.
And
when
the
Devil
fill's
thee
with
doubts
about
thy
conversion
,
the
condition
of
faith
,
the
believing
in
the
promise
,
strength
to
a
godly
life
;
flie
to
thy
Baptism
,
as
thy
uttermost
assurance
;
and
say
,
If
the
Lord
were
found
of
an
Infant
that
could
not
seek
him
,
&
gave
mee
his
seal
that
hee
would
save
mee
,
what
will
hee
do
now
I
seek
him
faithfully
?
When
thou
lookest
upon
his
Rain-bow
in
the
clouds
,
thou
fearest
no
flood
any
more
;
but
Baptism
is
better
,
1
Pet.
3.
18.
It
's
God's
Ark
,
which
by
water
,
save
's
thee
from
perishing
by
the
waters
of
Gods
wrath
:
Remember
that
that
the
Spirit
by
faith
doth
as
really
dip
and
drench
thy
soul
with
his
pure
water
,
Ezek.
36.
25.
to
rins
away
thy
guilt
,
blemish
,
and
curs
of
sin
.
and
to
quicken
thee
up
to
the
life
of
the
new
Creature
in
righteousness
;
as
by
his
Ministers
hand
hee
dip's
thee
into
,
and
take's
thee
out
of
the
water
.
V.
Rules
concerning
the
Lord's
Supper
.
1.
The
soul
knowing
that
God
doth
sustain
her
by
the
same
whereby
hee
begat
her
,
doth
,
upon
this
Baptism
received
,
with
holy
confidence
go
to
the
Lord
for
her
due
nourishment
by
,
and
in
him
:
saying
thus
,
Oh
Lord
,
I
am
thine
,
save
mee
,
Psal.
119.
94.
Of
thee
I
am
,
who
art
made
unto
mee
,
not
onely
Righteousness
,
but
sanctification
,
with
growth
and
increas
in
it
:
I
com
therefore
to
plead
my
right
in
all
humilitie
:
If
I
had
never
came
to
birth
,
or
to
the
light
,
I
had
so
been
at
an
end
;
but
seeing
thou
hast
not
denied
mee
the
life
of
a
childe
of
thine
,
do
not
leav
mee
to
shift
,
but
Lord
bring
mee
up
at
thy
cost
,
and
let
mee
have
my
portion
from
thy
Table
,
and
my
daily
bread
from
thy
hand
.
My
Baptism
I
alreadie
enjoy
in
the
death
and
life
of
Christ
,
to
make
mee
thine
;
O
Lord
let
also
his
blood
,
grace
,
and
spirit
run
in
the
veins
of
my
soul
,
to
strengthen
mee
in
the
inner
man
with
all
long-suffering
,
and
wel-pleasing
,
and
joyfulness
;
all
grace
of
thy
new
creature
,
let
it
bee
mine
.
2.
Prepare
thy
soul
to
this
feast
of
the
mountains
,
Esay
25.
as
oft
as
thou
comest
,
(
which
must
bee
oft
1
Cor.
11.
29
,
30.
)
and
com
not
without
thy
feast-Apparel
.
And
let
this
bee
one
rule
unto
thee
,
Do
not
catch
up
this
Robe
on
the
sudden
;
but
wear
it
daily
between
Sacrament
and
Sacrament
.
That
faith
in
the
Lord
Jesus
thou
walkest
or
would'st
com
with
to
the
Supper
,
live
by
it
daily
;
Christ
is
the
same
in
the
promise
and
the
seal
.
That
repentance
thou
walkest
with
to
the
Sacrament
,
practice
it
daily
:
hee
that
in
a
great
frost
would
keep
the
ice
thin
,
must
keep
it
broken
every
day
:
so
thou
,
thy
soul-issues
lest
thine
heart
harden
.
3.
Beeing
thus
com
to
the
Supper
:
set
thy
faith
on
work
;
say
thus
,
I
know
no
Divel
in
hell
can
sever
Jesus
EMMANUEL
,
my
meat
and
drink
,
from
the
Elements
;
but
this
Word
hath
united
them
for
ever
.
That
by
sacramentall
union
with
them
(
as
sensible
)
hee
might
unite
himself
with
mee
spiritually
and
really
in
this
seal
of
his
.
4.
Seeing
him
there
thine
,
take
him
,
eat
and
drink
him
,
and
enjoy
him
:
let
thy
soul
applie
him
to
thee
for
that
thou
lackest
,
and
hee
serveth
;
that
is
,
to
applie
thy
wants
,
where
the
hedg
is
lowest
with
the
,
to
pare
off
thy
superfluous
part
,
to
fill
up
and
supplie
thy
decayes
and
voidness
;
I
mean
,
such
gifts
or
graces
as
concern
thee
,
either
in
thy
particular
Calling
,
or
in
thy
general
.
5.
Least
thou
should'st
stagger
about
thy
right
and
part
herein
,
remember
the
end
of
the
Sacrament
is
to
rid
thee
of
this
fear
.
For
why
?
it
is
God's
seal
to
the
covenant
of
his
Grace
,
to
make
thee
his
Son
and
Daughter
,
and
to
sanctifie
thee
:
it
's
his
uttermost
securitie
for
any
outward
one
;
nay
,
it
's
his
instrument
of
conveying
the
greatest
measure
of
his
Spirit
unto
thee
.
6.
Haveing
so
received
it
,
live
by
him
,
depart
as
one
well
satisfied
,
enlarge
him
both
for
number
and
measure
of
growth
to
all
parts
of
thy
life
,
all
estates
,
graces
,
duties
.
VI.
Rules
concerning
Praier
.
1.
Retain
this
heavenly
Ordinance
of
God
in
that
due
esteem
which
the
Lord
hath
graced
it
with
;
for
all
ends
,
both
of
humiliation
and
supplication
.
The
Lord
and
thy
soul
(
by
experience
)
do
know
it
to
bee
the
key
of
all
the
coffers
of
God
,
and
that
High-priest's
liveing
way
,
made
by
the
blood
of
Christ
,
whereby
thou
hast
access
daily
,
yesterday
,
to
day
and
ever
,
(
the
oftner
the
welcomer
)
to
the
Holie
of
Holies
,
to
the
seat
of
Mercie
.
2.
God
,
in
the
Lord
Jesus
by
a
promise
,
having
thy
wants
in
a
readiness
,
and
thy
faith
on
wing
:
let
not
thy
cours
in
praying
issue
from
a
formal
plat-form
,
but
a
lively
feeling
,
and
humble
pinching
of
soul
for
thy
necessities
.
3.
Shake
off
all
extremities
of
a
corrupt
heart
by
faith
,
which
must
hold
thine
eie
fixed
upon
thy
Mediator
against
all
thy
presumption
,
commonness
,
dulness
,
deadness
,
coldness
;
and
beseech
the
Lord
to
stir
thee
up
to
pray
as
hee
shall
suggest
unto
thee
,
by
the
present
occasion
(
well
digested
)
either
for
the
Church
,
others
,
or
thy self
.
If
thou
would'st
bee
heavenly
in
praier
,
first
abase
thy self
as
a
worm
,
dust
and
ashes
,
yea
,
(
as
Mr.
Bradford
)
hell
and
the
sink-hole
before
the
Lord
who
is
heaven
and
holiness
.
4.
Add
these
meet
qualities
of
praier
,
viz.
fervent
importunitie
,
as
one
whom
God
cannot
bee
rid
of
,
till
thou
speed
:
and
frequencie
,
as
haveing
sped
well
already
.
5.
(
And
above
all
)
com
not
to
pray
with
any
tainted
known
sin
:
I
say
not
onely
gross
,
but
even
secret
and
close
,
through
a
lazie
heart
loath
to
cast
them
off
:
or
a
loos
heart
,
loveing
them
better
then
the
things
thou
praiest
for
,
least
the
Lord
justly
leave
thee
to
bee
wearisom
to
him
and
thy self
.
VII
.
Rules
concerning
Meditation
.
1.
It
take's
away
letts
,
either
giddiness
of
minde
,
or
unsavoriness
of
spirit
:
the
former
like
a
sieve
out
of
the
water
looseth
all
it
get's
,
suffer's
nothing
either
truthes
heard
,
or
works
seen
to
abide
long
in
the
heart
:
but
Meditation
set's
them
in
the
heart
,
that
they
leak
not
out
.
Heb.
2.
1.
In
stead
of
the
later
it
season
's
the
heart
with
the
sap
,
the
life
the
savor
of
good
things
.
2.
It
make's
the
meaning
,
view
,
scope
and
order
both
of
particular
doctrine
,
and
the
whole
scope
of
Religion
to
becom
our
own
.
3.
Wee
com
hereby
to
the
eas
of
practice
;
the
fruit
whereof
,
experience
:
so
that
if
once
wee
have
found
crosses
to
do
us
good
,
wee
fear
not
when
new
ones
approach
:
if
wee
have
felt
the
gain
of
a
Sabbath
,
get
a
delight
therein
:
in
a
word
,
whatsoever
is
easie
,
it
becom's
sweet
:
and
therefore
if
this
bee
worth
somwhat
to
finde
the
yoke
of
God
easie
,
and
his
burthen
light
,
(
as
to
say
the
truth
,
it
is
the
upshot
of
goodness
)
well
may
wee
then
say
,
Meditation
is
a
divine
help
to
a
good
cours
.
To
these
may
bee
added
three
other
means
of
Godliness
,
viz.
-
1.
Resolvedness
.
-
2.
Watchfulness
.
-
3.
Experience
.
I.
Resolvedness
is
a
grace
of
the
Spirit
,
standing
in
an
holy
firmness
of
minde
and
heart
,
to
keep
fast
the
truth
of
God
,
both
in
judgment
,
and
the
power
of
practice
.
Truth
,
if
it
bee
once
lost
in
the
judgment
,
will
not
long
hold
in
the
practice
:
therefore
wee
must
bee
well
principled
and
grounded
in
the
Truth
,
love
it
for
it self
,
and
embrace
it
with
our
best
affections
:
Not
beeing
wheeled
and
hurried
about
with
the
new
tricks
and
devices
of
men
of
unsound
judgment
:
nor
yet
put
on
som
truthes
for
a
time
,
with
great
zeal
and
heat
,
and
suddenly
when
a
greater
heat
of
opposition
arise's
,
out
of
a
giddie
minde
and
fearful
heart
,
recant
as
fast
and
betray
the
truth
of
God
to
time-servers
and
Enemies
.
Therefore
wee
are
bidden
,
Buy
the
truth
,
(
whatsoever
wee
give
for
it
)
but
sell
it
not
,
(
whatsoever
wee
might
have
for
it
:
)
Contend
wee
for
the
faith
,
Jud.
2
yea
,
unto
blood
.
To
this
end
,
let
us
wisely
and
strongly
observ
,
resist
,
and
reject
all
novelties
and
schisms
starting
up
among
us
,
and
abhor
them
;
bearing
witness
to
the
Truth
of
God
to
our
uttermost
,
so
far
as
it
import's
our
calling
.
2.
Resolvedness
to
cleav
to
God
in
the
power
of
practice
.
A
solemn
cours
used
by
all
the
Saints
both
in
ordinarie
,
and
by
occasion
.
Joshua
(
cap.
ult.
)
tell
's
Israel
,
That
hee
and
his
hous
would
serv
the
Lord
.
David
did
not
onely
resolv
Psal.
119.
57.
and
vow
,
Psal.
116.
to
keep
the
Word
of
God
,
but
also
sware
to
keep
his
righteous
judgments
.
It
was
the
sum
of
Barnabas
his
Sermon
,
Act.
11.
That
they
of
Antioch
would
with
full
purpose
cleav
to
the
Lord
.
The
people
in
Ezra
came
to
the
Oath
and
Covenant
,
sealing
thereto
;
to
binde
themselvs
to
God
the
more
strongly
for
starting
.
Oh
that
in
these
staggering
,
degenerate
times
,
wherein
daily
so
many
fall
at
our
right
hand
and
so
many
at
our
left
,
wee
might
bee
sustein'd
with
this
resolution
of
heart
,
to
bee
the
Lord
's
for
ever
▪
II.
Watchfulness
is
not
onely
given
the
Saints
to
awake
out
of
their
dead
sleep
:
but
when
the
Lord
hath
given
them
light
and
grace
(
in
stead
thereof
)
and
purged
them
from
their
filthiness
;
Then
doth
this
grace
preserv
them
clean
,
and
keep
them
from
defileing
again
.
It
is
like
both
to
the
eie
and
the
eie-lid
:
The
one
is
the
spie
of
the
bodie
to
look
before
and
to
mark
the
occasions
and
opportunities
offered
by
God
of
all
dutie
and
service
,
that
wee
may
do
it
:
The
other
is
the
keeper
of
the
eie
from
the
least
dust
or
mote
which
might
fall
into
the
same
to
annoy
it
.
Concerning
the
former
,
the
Christian
soul
must
keep
the
watch
of
God
,
Num.
9.
18.
They
must
observ
the
Cloud
and
Pillar
of
fire
constantly
,
to
pitch
or
remoov
according
to
the
mooving
or
resting
thereof
:
That
is
,
look
what
work
the
Lord
hath
for
us
to
do
,
whether
in
the
round
and
cours
of
our
life
,
or
in
our
particular
Calling
,
in
which
God
hath
set
us
,
that
must
wee
watch
unto
:
yea
,
wee
must
watch
against
all
enemies
and
annoyances
from
without
or
within
us
:
And
this
work
wee
must
do
with
the
best
spirit
wee
are
able
.
The
Word
first
must
bee
the
light
by
which
wee
must
watch
in
a
world
of
such
darkness
as
wee
live
in
:
There
must
be
a
voice
behinde
us
saying
,
This
is
the
way
.
Then
secondly
,
there
must
bee
a
marveilous
active
spirit
in
us
,
attent
to
the
word
of
God
.
Thirdly
,
there
must
bee
a
sensible
tenderness
and
circumspection
in
the
soul
,
not
to
suffer
any
such
dutie
or
occasion
of
it
to
escape
,
as
God
afford's
,
but
to
bee
awake
and
aware
of
it
,
to
welcom
and
observ
it
.
Fourthly
,
there
must
bee
a
special
difference
put
between
such
occasions
as
are
more
safe
,
and
such
as
as
are
more
dangerously
beset
,
as
all
lawful
liberties
are
which
lie
open
to
much
abuse
.
Fifthly
,
there
must
bee
a
very
wakefull
heart
against
the
most
secret
affronts
of
a
good
cours
,
not
to
stay
till
Satan
appear
in
his
foulest
hue
,
but
even
to
watch
the
least
appearances
of
danger
;
which
require's
a
marveilous
jealous
and
scrupulous
heart
(
and
yet
ruled
by
knowledg
)
not
to
bee
a
fool
to
believ
every
thing
:
but
wise
to
discern
,
both
of
persons
,
things
and
occasions
.
Sixthly
there
must
bee
an
heart
watchful
as
as
well
to
the
grounds
,
manner
and
measure
,
intent
and
meaning
of
our
Action
,
as
to
their
nature
and
unlawfulness
.
Seventhly
,
there
must
bee
the
Companions
of
watching
,
fruitfulness
,
unweariedness
,
chearfulness
and
fulness
in
dutie
,
redeeming
our
season
and
filling
up
the
time
with
plentie
,
abhorring
emptiness
and
barrenness
.
And
lastly
,
such
a
watching
heart
to
a
constant
cours
,
will
breed
a
watchfulness
for
the
coming
of
Christ
.
III.
Experience
,
which
is
the
life
of
a
Christian's
observation
of
the
whole
cours
of
God's
government
towards
him
,
both
in
his
patience
,
blessings
,
corrections
:
also
exemples
of
others
good
and
bad
,
liveing
and
dying
;
together
with
all
his
threats
and
promises
against
evill
and
to
goodness
;
with
the
performances
thereof
:
and
especially
the
watch-words
and
warnings
of
Conscience
out
of
the
Word
,
teaching
us
what
waies
to
shun
and
what
to
embrace
.
This
experience
teacheth
the
people
of
God
to
bee
every
one
an
Ecclesiastes
to
another
,
a
Preacher
,
telling
others
what
they
have
observed
in
the
cours
of
things
,
teach
them
what
is
vanitie
and
froth
and
what
is
substance
.
The
issue
of
which
is
,
That
the
whole
dutie
of
man
is
this
,
To
fear
God
,
and
keep
his
Commandements
.
Holy
experience
is
out
of
the
Element
of
a
naturall
man
,
hee
is
hedged
out
from
it
.
But
it
is
the
most
blessed
help
to
the
godlie
to
order
their
life
;
a
true
mistress
,
not
as
to
fools
.
Vse
I.
And
first
seeing
the
chain
of
these
holy
helps
is
so
precious
and
profitable
to
a
godly
life
;
first
,
wee
confute
all
that
break
the
links
thereof
;
and
unsavorily
make
comparisons
between
one
and
other
,
to
the
overthrow
of
all
.
Son
between
preaching
and
praier
:
som
between
Word
and
Sacraments
,
as
the
Papists
do
.
Wheras
wee
hold
that
they
have
a
sweet
harmonie
,
and
neither
without
other
to
bee
set
up
.
Let
the
solemness
of
the
publick
,
the
familiaritie
of
the
private
and
the
need
of
all
,
affect
us
with
exceeding
thankfulness
;
especially
for
our
libertie
in
the
use
thereof
,
which
Poperie
had
debarred
us
of
in
each
kinde
by
a
strange
tongue
of
Scripture
,
a
Sacrifice
for
a
Sacrament
;
yea
,
a
confusion
of
many
for
a
few
.
Vse
II.
Secondly
,
how
precious
and
adored
should
the
wisdom
of
our
God
bee
,
in
appointing
so
many
,
and
neither
more
of
these
nor
less
,
then
the
need
of
his
Church
required
:
neither
pampering
nor
sterving
them
,
but
nourishing
them
:
Oh
I
say
,
how
should
these
list
us
up
to
God!
As
once
an
holy
man
rideing
by
the
medows
in
the
Spring
,
seeing
and
smelling
such
varieties
of
flowers
,
said
,
Oh
sweet
Creatures
!
but
how
sweet
then
is
your
Creator
?
If
this
foot-stool
bee
so
set
forth
,
what
is
his
throne
?
So
let
us
say
,
Oh
sweet
Ordinances
,
oh
beautiful
Assemblies
,
oh
useful
varieties
,
but
then
how
sweet
is
your
Ordainer
!
Vse
III.
Thirdly
,
let
this
bee
exhortation
to
all
believers
:
first
,
to
use
,
secondly
to
live
by
faith
in
the
use
of
means
.
First
to
use
them
all
,
closely
,
constantly
,
wisely
:
despise
not
the
filliness
,
simplicitie
of
them
:
judg
them
not
by
man
or
outsides
of
appearance
:
sever
not
the
things
which
God
hath
united
:
hee
hath
ordained
both
their
coherence
and
use
:
seek
him
in
all
,
if
by
any
means
,
Phil.
3.
11.
wee
may
attain
our
desire
.
Forget
wee
not
the
scope
of
the
whole
Article
to
bee
this
,
That
in
the
use
of
means
under
God
,
the
whole
bodie
of
godly
life
is
to
bee
preserved
.
Use
all
:
not
knowing
in
what
box
our
chief
health
consisteth
,
let
not
one
eclips
and
stain
the
other
:
affect
not
private
to
exclude
publick
;
honor
not
publick
,
to
weaken
the
esteem
of
private
;
extraordinarie
,
to
despise
ordinarie
:
or
ordinarie
to
exclude
them
.
And
lastly
,
let
this
teach
us
to
live
by
faith
in
the
use
of
Ordinances
.
And
by
Faith
let
us
crie
out
as
the
Church
in
the
Canticles
,
Arise
,
O
North
winde
,
and
blow
upon
these
flowers
and
spices
,
that
they
may
com
into
my
nostrils
;
Els
thou
maiest
bee
in
the
midst
of
the
Garden
,
and
savor
nothing
.
ARTIC.
V.
The
conversion
of
a
new
Creature
is
beset
with
manie
Letts
.
SEe
Texts
,
Heb.
12.
1.
Cast
off
every
weight
and
clog
.
1
Pet.
5.
8.
1
Joh.
2.
16.
As
it
was
with
Christ
,
after
his
Baptism
and
anointing
,
instantly
Satan
set
upon
him
,
Matth.
4.
1.
So
here
.
These
Lets
are
of
three
sorts
:
-
1.
Sin
.
-
2.
Satan
.
-
3.
The
World
.
I.
Sin
is
a
Lett
to
us
two
waies
:
1.
In
respect
of
it self
viz.
-
Native
corruption
.
-
or
-
Actual
lusts
within
.
-
Actual
evil
without
.
1
Way
,
Sin
is
a
Lett
in
our
unrenewed
nature
abiding
still
.
That
is
a
woful
clog
and
back-byas
,
retarding
our
motion
to
heaven
,
and
slowing
of
our
race
,
Heb.
12.
1.
Also
a
most
tedious
contrarietie
in
us
,
and
perpetual
enemie
,
Gal.
5.
17.
lust
's
against
the
spirit
,
as
a
continual
dropping
.
In
the
former
respect
I
might
liken
it
to
that
unnaturall
setting
of
the
Sun
ten
degrees
back
:
in
the
second
,
to
that
Peninna
,
1
Sam.
1.
7.
which
vexed
Hanna
day
by
day
,
and
upbraided
her
as
her
enemie
;
or
those
daughters
of
Heth
to
Rebecca
,
that
were
eie-sores
,
that
shee
could
never
bee
quiet
for
them
,
her
life
was
made
wearisom
to
her
.
Dead
flies
caus
the
ointment
of
the
Apothecarie
to
stink
:
so
this
cause's
grace
to
bee
unsavorie
.
As
the
furnace
send
's
out
infinite
sparkles
:
so
doth
this
corruption
minister
fewel
to
all
our
cours
:
what
wofull
deadness
,
distemper
,
distaste
,
weariness
,
loggishness
doth
it
bring
upon
our
cours
?
how
doth
it
cast
wilde-fire
into
the
thoughts
and
affections
,
and
the
spirit
of
a
man
.
2.
In
respect
of
our
inward
actual
lusts
and
passions
;
which
as
Saint
James
saith
,
fight
in
our
members
,
Jam.
4.
but
as
Peter
addeth
,
fight
against
our
souls
.
These
lusts
do
snib
and
kill
the
growth
of
goodness
in
the
soul
,
and
over-drip
the
grace
of
God
as
a
sowre
shadow
and
the
bows
of
a
Walnut-tree
do
keep
under
som
tender
Plant
:
or
as
the
blasting
of
the
East-winde
the
blossoms
.
3.
In
the
actual
breakings
out
in
open
offences
and
excesses
:
as
oathes
,
blasphemies
,
impietie
to
God
,
and
open
contempt
of
his
Word
,
Sabbath
,
patience
,
crosses
,
blessings
:
open
coosenage
,
uncleanness
,
intemperance
,
idleness
,
wrath
,
rage
,
unmercifulness
,
revenge
,
worldliness
,
and
the
like
.
If
these
waste
families
,
and
states
of
men
,
then
how
do
they
much
more
waste
and
devour
the
conscience
?
what
horror
,
what
woo
,
repentance
,
complaints
do
they
caus
?
2
Way
by
the
Penalties
of
it
.
Sin
at
the
at
the
first
did
,
and
still
doth
scourge
her self
:
Shee
bring
's
God
against
her
both
by
spirituall
desertions
and
outward
crosses
:
beeing
stinging
things
to
grace
and
to
our
nature
.
How
unsavorie
doth
a
lust
make
our
hearts
?
how
dead
,
defiled
?
how
doth
the
heart
wax
polluted
thereby
as
a
sink-hole
?
how
is
it
first
deceived
,
then
defiled
,
then
habited
to
ill
Custom
,
then
growing
to
a
nature
,
riveted
and
confirmed
?
then
how
sullen
,
dead
and
dark
do
wee
grow
by
it
,
how
endless
an
appetite
of
adding
drunkenness
to
thirst
doth
it
procure
?
How
avers
doth
it
make
us
to
close
with
hearing
,
Sacraments
,
or
to
perform
dutie
,
praier
to
God
,
mercie
,
love
to
men
,
patience
under
the
Cross
?
II.
Lett
of
a
Believer
is
Satan
:
who
although
hee
could
not
do
us
hurt
but
by
our
sin
,
yet
by
that
tunnell
let
's
in
a
woful
deal
of
his
own
into
us
,
wors
then
our
own
,
enflameing
and
exasperateing
sin
in
us
by
the
adding
of
his
own
malice
to
our
sin
,
as
more
waters
make
the
flood
greater
.
Two
things
here
to
bee
noted
:
-
1.
The
properties
of
the
Tempter
.
-
2.
The
Substance
of
the
Temptation
.
The
Properties
are
these
;
First
Malice
ever
set's
him
on
work
against
the
bodie
and
soul
of
the
Creature
.
Secondly
Vigilancie
and
attention
alway
do
assist
his
Temptations
.
Thirdly
Mischief
and
wo
is
ever
in
the
end
thereof
,
to
pull
the
soul
from
Union
and
Communion
with
God
.
Fourthly
the
Method
and
manner
of
his
tempting
,
which
is
to
bee
weighed
according
to
the
parties
tempted
.
If
weak
and
unable
to
resist
,
hee
tread's
down
the
low
hedg
,
never
troubling
himself
further
needlesly
.
And
thus
hee
is
himself
,
a
Lyon
.
First
to
anticipate
the
counsel
of
the
heart
in
preventing
sin
by
the
suddenness
of
injection
.
Secondly
,
to
assault
judgment
and
conscience
both
at
once
,
in
blindeing
the
one
,
and
in
bindeing
the
other
:
Thus
hee
blinded
Eve
in
that
speech
,
God
knoweth
that
your
eies
shall
bee
open
,
and
yee
made
as
Gods
.
Secondly
,
By
his
bindeing
the
will
in
point
of
her
resistance
;
and
that
by
the
excessiue
sweet
of
the
bait
.
Thus
to
David
in
Bathsheba
.
Thirdly
,
by
putting
on
the
person
of
one
unsuspected
;
as
somtimes
pursuers
of
a
man
will
prais
him
to
get
others
to
betray
him
:
And
Jäel
to
deceiv
Sisera
brought
him
Cream
in
a
Lordlie
dish
.
And
thus
hee
becom's
an
Angel
of
light
,
as
holy
as
a
Preacher
.
Thus
hee
tempt's
Christ
to
leap
down
,
and
to
make
stones
bread
,
out
of
a
godly
end
(
forsooth
)
that
God's
power
might
bee
glorisied
in
a
miracle
.
Avoid
Devil
,
God
need
's
not
my
sin
to
honor
himself
;
I
sin
too
much
unavoidably
,
I
need
not
add
sin
to
sin
willingly
!
Thirdly
,
By
the
delusions
and
the
deceits
which
hee
beguile's
silly
souls
by
,
that
hee
may
circumvent
them
and
bring
them
into
his
snare
.
Hee
hath
fine
names
to
set
upon
odious
crimes
:
that
with
the
names
,
the
things
might
enter
easily
.
Adulterie
or
fornication
are
but
tricks
of
youth
:
prodigalitie
,
but
good
fellowship
:
fashions
,
but
handsomness
:
mizerliness
,
but
providence
:
pride
of
heart
and
life
,
but
good
courage
,
and
liveing
in
good
sort
:
These
are
his
dice-play
and
cunning
,
Ephes.
4.
The
Harlot
entise's
the
young
man
by
her
spices
,
Carpets
,
and
perfumes
;
her
Husband
's
absence
:
These
delude
the
heart
and
blear
the
eie
,
till
like
a
fool
his
heart
bee
darted
through
.
The
Temptations
themselvs
concern
the
Godlie
two
waies
:
-
1.
Either
in
the
point
of
their
calling
to
bee
the
Lord's
.
-
2.
Or
in
the
point
of
their
estate
beeing
called
.
1.
Temptations
about
their
first
Calling
are
either
in
God's
-
preventing
Call
.
-
assisting
Call
.
-
perfecting
Call
.
Touching
his
preventing
thus
:
No
sooner
doth
hee
see
any
sinner
make
toward
the
voice
of
GOD
,
to
look
into
his
old
cours
,
or
hearken
after
a
new
;
but
presently
▪
hee
set's
upon
them
even
in
their
entrance
.
First
,
By
presenting
old
sins
,
with
all
their
circumstances
,
order
of
them
,
number
,
hainousness
,
continuance
,
long
contempt
,
&c.
to
dismay
them
from
possibilitie
of
conversion
.
Or
,
hee
assault's
them
with
their
weakness
of
capacitie
,
or
memorie
,
gifts
,
or
parts
,
that
they
shall
never
compass
such
great
things
.
Or
hee
discourage's
them
with
their
husband's
ill
will
,
the
loss
of
father's
love
,
and
land
:
Or
that
the
things
they
must
forego
both
in
liberties
and
laws
,
are
more
then
they
can
bear
.
But
,
O
Satan
,
avant
!
The
Lord
hath
prevented
mee
,
and
drawn
mee
out
of
darkness
:
shall
hee
suffer
mee
to
perish
in
light
?
Touching
his
assisting
thus
:
Especially
in
the
first
works
of
the
Law
,
hee
corrupt's
the
minde
and
spirit
,
both
in
the
enlightning
part
,
and
the
terrifying
.
The
former
hee
abuseth
to
multiplie
the
fearful
view
of
sin
:
The
later
,
to
make
terror
intolerable
.
Touching
his
perfecting
thus
:
Here
hee
labors's
to
hold
them
under
,
especially
by
the
irksom
bondage
.
Oh
,
saith
hee
,
faith
only
is
of
the
Elect
,
and
thou
art
none
:
it
's
the
free
gift
of
God
,
and
hee
may
denie
it
as
well
as
grant
it
.
Somtimes
hec
make's
it
less
then
it
is
,
to
puff
up
up
the
heart
with
presumption
:
Or
hee
hide
's
the
virtuous
savor
and
strength
of
the
Promise
,
the
simplicitie
,
the
faithfulness
of
the
Promiser
,
and
the
offer
.
Touching
his
Temptations
of
them
that
are
called
thus
:
These
concern
them
either
in
point
of
their
faith
(
and
as
touching
the
former
,
hee
tempteth
two
waies
:
-
1.
Either
about
the
beeing
,
or
the
life
of
Faith
:
-
2.
Or
their
Obedience
.
I.
About
the
Beeing
:
Hee
take's
advantage
of
the
weak
setling
at
the
first
,
and
by
that
unrenewedness
of
nature
,
which
oppose's
this
spiritual
grace
,
hee
seek's
to
overthrow
them
in
the
holding
of
their
confidence
.
2.
About
the
life
:
By
the
small
Life
of
faith
,
hee
seek's
to
destroy
the
beeing
of
faith
.
II.
In
point
of
their
Obedience
hee
tempt's
two
waies
:
-
Either
about
it
:
-
Or
,
against
it
.
1.
About
it
thus
:
Hee
buffet's
them
in
their
comfort
therein
For
whereas
it's
God's
will
that
hee
that
▪
walk's
uprightly
,
should
walk
safely
and
sweetly
;
lo
,
Satan
separat's
the
end
from
the
means
.
An
hypocrite
separate's
the
means
from
the
end
;
looking
for
peace
where
there
is
no
uprightness
.
But
here
the
stratagem
of
the
Devil
is
contrarie
;
and
therefore
,
either
hee
hide
's
that
from
his
eie
,
which
should
bee
his
main
comfort
in
all
failings
:
or
els
take's
vantage
by
that
which
should
bee
his
humiliation
,
to
bee
his
utter
discouragement
.
And
although
hee
cannot
rob
it
of
the
truth
of
grace
,
yet
hee
rob's
it
of
the
comfort
thereof
,
chuseing
to
play
at
any
game
,
rather
then
sit
out
.
2.
Against
it
thus
:
Sundrie
waies
hee
labor
's
to
bring
the
soul
under
sin
,
to
renounce
a
good
cours
,
to
bee
slack
,
remiss
,
loos
,
common
,
prophane
,
unprofitable
,
even
by
consent
.
And
this
is
his
most
natural
temptation
.
For
,
as
hee
is
exceedingly
wicked
;
so
,
it
's
little
to
him
that
comfort
bee
stopped
,
except
the
conscience
bee
wasted
.
Oh
what
a
May-game
was
it
(
think
wee
)
to
see
David
foiled
by
Adulterie
,
Noah
by
Drunkenness
,
Lot
by
Incest
,
Hezekiah
by
Pride
,
Peter
by
Revolt
?
First
,
Hee
mark
's
his
season
and
time
,
when
the
heart
is
most
naked
,
unarmed
,
at
eas
,
(
as
Absalom
and
Amnon
)
lying
most
open
,
and
being
swept
and
garnish't
;
which
perhaps
,
another
time
would
have
been
armed
,
jealous
,
and
fearful
.
Hee
concur's
not
onely
with
the
corruption
of
the
heart
,
as
before
:
but
,
secondly
,
with
the
constiution
and
complexion
of
the
spirit
of
nature
in
a
man
:
Is
hee
propens
to
lust
,
to
uncleanness
,
to
jovialness
,
to
ambition
?
Oh
,
(
saith
hee
)
hee
is
mine
!
I
will
tempt
him
with
meet
baits
.
Thirdly
.
Hee
watche's
the
accommodation
of
occasions
;
as
when
excess
of
chearfulness
,
or
of
sadness
,
of
praises
or
disgraces
,
of
wel-fare
and
success
,
or
defeat
,
or
the
like
;
and
when
the
spirits
are
open
,
then
is
his
opportunitie
to
work
the
heart
to
wanton
speech
,
to
riot
,
to
wrath
and
discontent
,
to
swelling
pride
,
to
ostentation
of
gifts
,
to
the
makeing
away
of
a
man's
self
,
and
the
like
.
Fourthly
,
Hee
will
make
use
of
their
best
Graces
and
Priviledges
:
all
men
know
you
well
enough
to
bee
one
that
make
conscience
,
you
may
do
such
or
such
a
thing
,
and
no
man
suspect
you
;
therefore
bee
not
so
nice
in
trifles
,
defeat
an
Orphan
,
oppress
the
fatherless
,
falsifie
the
trust
reposed
in
you
,
&c.
Fifthly
,
Somtime
of
secrecie
of
time
and
place
:
who
shall
ever
finde
it
out
?
Sixthly
,
by
fine
colors
of
pretensed
meaning
.
So
,
by
color
of
justice
,
my
pains
have
been
such
and
such
in
business
for
others
,
why
may
not
I
pay
my self
so
and
so
,
they
beeing
never
the
wiser
;
and
perhaps
,
never
the
wors
,
as
the
case
may
stand
?
Seventhly
,
By
their
falls
,
to
drive
them
to
sin
for
somwhat
,
rather
then
to
bee
punished
for
a
little
,
over-shooes
,
over-knees
:
So
,
by
comparing
themselvs
with
wors
then
themselvs
,
to
bee
bold
and
presumptuous
in
libertie-takeing
:
By
the
oft
shunning
of
sinful
occasions
,
to
venture
beyond
their
Calling
,
and
so
bee
snared
.
Nay
by
truthes
of
God
,
both
in
examples
of
the
Saints
falls
,
why
maiest
not
thou
do
so
and
repent
?
and
in
rules
,
that
the
best
men
have
their
infirmities
,
and
therefore
why
should
I
bee
free
?
III
General
Lett
:
the
World
.
This
is
a
most
dangerous
Lett
:
it
defile's
the
mindes
,
the
wills
,
and
courses
of
men
both
in
doctrine
and
manners
,
See
Eph.
4.
14.
Rom.
12.
2.
1
Joh.
2.
16.
It
both
contain's
in
it
all
evil
and
setteth
it
forth
,
and
is
it self
set
on
fire
by
the
Devil
who
is
the
chapman
of
it
,
to
set
the
gloss
upon
them
,
and
to
vend
the
wares
of
it
.
For
the
first
,
of
which
,
see
that
in
John
,
All
that
is
in
the
world
,
is
the
lust
of
the
heart
,
lust
of
the
eie
,
pride
of
life
.
Hee
speak's
of
these
not
onely
as
the
appetites
of
bad
men
,
but
as
worldly
objects
.
For
the
second
,
shee
is
careful
not
onely
to
keep
in
her
ware-hous
,
but
to
lay
forth
upon
the
open
stall
,
and
to
set
out
these
wares
in
the
most
busie
manner
that
can
bee
.
For
the
third
,
the
Devil
,
the
god
of
this
World
,
and
the
lord
of
this
Staple
and
Common-wealth
,
to
whose
bank
and
exchequer
all
this
custom
and
tribute
goe's
,
(
I
mean
hell
)
is
not
wanting
both
to
suppress
all
means
which
might
mar
this
mraket
of
mischief
,
and
is
at
hand
to
unite
,
to
acquaint
,
to
accommodate
wares
to
all
customers
.
The
whole
world
of
evil
may
bee
called
either
the
-
dead
World
.
-
or
-
liveing
World
.
By
the
Dead
world
wee
understand
thus
much
,
not
onely
,
that
the
world
is
dead
in
sins
:
but
this
,
that
the
world
,
though
shee
doth
not
actually
speak
out
:
yet
her
very
guise
doth
defile
and
delude
:
and
that
in
two
particulars
:
-
1.
Examples
.
-
2.
Errors
.
I.
By
Examples
in
these
respects
:
1.
By
imitateing
of
them
.
No
way
to
defile
and
scatter
sin
so
easily
as
this
:
rules
would
not
so
soon
do
it
.
Inward
lust
tickle's
,
but
examples
do
much
more
perfect
sin
:
when
Ministers
,
Magistrates
,
learned
ones
,
ancient
ones
,
and
the
greater
part
of
these
bee
ring-leaders
;
people
,
subjects
,
simple
,
young
,
easily
follow
.
Hence
that
phrase
,
Rom.
12.
2.
Bee
not
fashioned
according
to
this
world
:
the
world
hath
a
fashioning
qualitie
in
it
,
and
one
Ape
will
follow
another
.
2.
By
exchangeing
them
:
no
sooner
hath
one
lick't
up
a
bad
example
,
but
presently
hee
relate's
it
and
gain
's
thereby
.
If
one
teach
theft
,
another
will
teach
sacriledg
.
As
one
said
of
a
decaying
world
,
Wee
are
dwarfs
,
and
our
children
will
bee
gnats
:
so
I
of
the
encreasing
:
wee
are
strong
men
,
and
the
next
will
bee
gyants
:
wee
commit
it
:
they
will
bee
hardned
and
naturaliz'd
into
a
custom
of
it
:
defend
,
extenuate
and
maintain
it
.
3.
By
the
stream
of
it
:
the
violence
and
the
irresistibleness
of
it
:
for
sin
in
the
two
former
will
soon
amount
to
a
torrent
or
stream
of
universalitie
.
Thus
wee
see
this
piece
of
the
dead
world
hath
yet
an
objective
life
in
it self
.
II.
By
Errors
of
-
1.
Tradition
.
-
2.
Scandal
.
-
3.
Base-custom
.
-
4.
Conceit
.
-
5.
Cosenage
.
1.
By
tradition
:
which
is
when
sin
prevail's
by
succession
from
man
to
man
:
thus
the
errors
of
Poperie
,
and
old
ones
new
minted
pleading
antiquitie
.
2.
By
Scandal
,
when
the
world
,
glad
to
rivet
herself
in
evil
,
delude's
herself
with
the
offences
of
hypocrites
,
and
by
their
scandals
laie's
blocks
in
men's
waies
,
that
they
might
stumble
at
the
truth
.
3.
By
Custom
:
which
deceiv's
by
prescription
of
long
use
.
4.
Conceit
and
opinion
:
which
is
an
error
against
goodness
,
by
prejudice
:
See
Act.
ult.
Wee
know
that
this
sect
is
every
where
evil
spoken
of
.
Thus
wicked
men
to
confirm
themselvs
in
evil
,
take
up
base
trivial
conceits
and
errors
against
the
way
,
servants
,
and
ordinances
of
Christ
,
which
beeing
once
given
out
,
proov
irrevocable
.
5.
By
Cosenage
:
whereby
fals
teachers
,
schismaticks
and
hereticks
blanch
their
conceipts
,
wresting
their
wits
to
abuse
the
Scriptures
,
to
set
fals
colors
on
thir
opinions
;
Jezebel
fast's
to
cover
her
murder
.
The
Defilements
of
the
liveing
World
consist's
in
-
Words
.
-
Deeds
.
1.
In
Words
:
which
are
the
open
corrupt
counsel
of
sinners
,
or
their
secret
insinuations
,
Pro.
7.
18.
Pro.
1.
13.
2
Tim.
2.
17.
2.
In
Deeds
:
alll
their
wicked
,
malicious
and
cruel
intents
,
threats
and
pursuits
of
the
godlie
to
quash
them
,
and
to
uphold
their
own
kingdom
.
As
those
Scribes
and
Pharises
had
a
Law
to
crucifie
Christ
,
though
they
made
it
for
the
nonce
.
And
Dan.
6.
those
enemies
of
his
.
Vse
I.
Of
Instruction
,
to
bee
humbled
,
to
bee
comforted
and
to
long
after
a
full
redemption
.
For
the
first
,
it
's
humiliation
to
the
best
of
God's
children
for
their
self-love
,
and
for
this
miserie
that
lie's
upon
them
.
At
home
begin's
our
woo
:
in
our
bosoms
are
those
evils
of
pride
▪
prophaneness
,
hypocrisie
,
and
self-love
which
bane
us
:
and
what
they
cannot
do
of
themselvs
,
they
do
by
others
,
setting
the
door
open
,
and
letting
in
devil
and
world
to
rifle
and
rob
us
of
all
,
without
which
no
enemie
could
hurt
us
.
2.
Let
it
comfort
them
for
the
present
,
that
it
is
no
otherwise
with
them
in
their
sorrow
,
then
that
wise
God
,
their
good
father
hath
allotted
them
:
so
that
if
they
feel
their
burden
,
they
may
cheer
themselvs
with
this
,
It
's
their
pilgrimage
,
their
way
home
,
their
Baca
,
their
warefare
:
the
Lord
will
work
them
triumph
out
of
these
battels
and
combats
.
Hee
will
purge
and
conform
them
to
his
dear
Son
by
them
.
3.
Wait
for
that
with
longing
,
as
Paul
did
,
Rom.
7.
Who
will
deliver
mee
?
Here
is
my
pilgrimage
,
when
shall
I
com
to
my
father's
hous
?
How
long
,
Lord
,
holy
and
true
,
how
long
?
Vse
II.
Exhortation
,
to
resist
all
these
woful
enemies
of
our
peace
,
viz.
I.
Our
own
corruption
:
which
wee
must
resist
three
Waies
.
1.
By
a
spiritual
combat
against
,
before
sin
bee
brought
into
act
:
let
this
bee
perpetually
maintained
:
the
spirit
lusteth
against
the
flesh
,
Gal
5.
17.
2.
By
watching
continually
to
observ
and
prevent
occasions
offered
,
when
wee
cannot
foil
inward
motions
.
Cut
off
her
provision
and
starv
sin
.
The
welcoming
of
objects
is
as
casting
oyl
into
the
fire
.
As
Job
for
his
Sons
,
so
do
thou
for
thy self
,
sacrifice
daily
for
mercie
of
prevention
,
remooving
of
vanities
which
might
annoy
thee
.
3.
By
wisdom
after
wee
are
fallen
.
Not
to
bee
kept
in
bondage
by
Satan
in
point
of
our
recoverie
out
of
our
falls
,
if
wee
bee
slip't
into
any
:
but
speedily
to
gather
up
our
selvs
ere
wee
bee
hardned
.
Let
thine
heart
smite
thee
and
say
,
I
will
do
so
no
more
,
Job
40.
4.
and
so
lay
hold
upon
thy
promise
,
repent
and
do
thy
former
works
,
bee
zealous
and
amend
.
-
II.
Satan
.
-
III.
The
World
.
Against
these
,
put
on
the
compleat
armor
appointed
thee
by
the
Lord
in
this
case
and
keep
it
close
to
thee
,
wear
it
and
walk
in
it
as
the
armor
of
a
childe
of
Light
,
as
the
harness
of
the
militant
Church
,
and
each
member
of
Christ
,
blessed
by
him
to
that
purpose
.
Bee
armed
wisely
,
and
constantly
,
and
watch
to
it
with
praier
,
and
the
Lord
shall
bee
with
thy
endeavors
,
and
teach
thy
hands
to
fight
and
prevail
:
Take
the
whole
armor
of
God
,
Eph
,
6.
But
seeing
our
selvs
are
our
greatest
enemies
,
and
those
lusts
within
us
defile
us
most
:
therefore
observ
these
Counsels
against
them
.
1.
Mark
well
thine
own
spirit
,
and
those
secret
lusts
which
bubble
up
in
thee
:
knowing
that
they
tend
to
defile
and
harden
thee
,
and
to
blinde-fold
thy
judgment
,
so
that
neither
thou
should'st
retein
any
true
fight
,
much
less
sens
of
the
mischief
of
them
.
Weigh
and
beleev
this
thorowly
.
Rest
not
in
this
,
that
thou
knowest
this
or
that
corruption
by
thy self
,
or
canst
complain
of
it
,
or
can'st
keep
thy self
from
the
open
outrage
of
it
,
except
withall
thou
bee
quickned
up
in
thy
spirit
to
abhor
such
scurf
as
hell
,
and
start
at
the
motions
of
it
at
the
first
assaults
.
A
dead
,
faint
and
still
giveing
way
to
any
lust
entring
,
is
the
next
way
to
make
the
heart
a
thorow-fair
for
it
.
2.
If
they
bee
such
as
cleav
to
thy
spirit
and
do
salute
thee
again
,
(
after
long
intermission
and
seeming
to
bee
cast
out
)
oppose
strongly
that
mercie
of
God
,
that
hath
forgiven
thee
even
when
thou
delightest
in
them
without
check
:
how
much
more
when
they
return
as
intruders
?
3.
Consider
,
there
is
no
sweet
lust
or
strong
object
offered
to
thee
,
but
the
Lord
is
in
it
to
trie
the
love
,
loyaltie
and
power
of
grace
which
is
in
thee
,
that
thou
maiest
know
all
which
is
in
thine
heart
.
Thus
the
Lord
hath
used
his
people
,
whose
lot
it
hath
been
to
receiv
much
from
God
.
David
was
tried
by
the
Lust
of
his
eie
:
by
the
object
of
Revenge
to
kill
Saul
in
the
cave
:
Hezekiah
by
an
object
of
pride
of
life
,
those
embassadors
of
the
Emperor
.
Say
then
,
now
my
soul
,
the
Lord
is
at
work
,
to
trie
and
refine
thee
,
to
make
thee
as
gold
,
to
humble
thee
deeply
,
if
thou
bee
foiled
as
Hezekiah
;
or
to
honor
thee
highly
,
as
Abraham
.
Beware
now
thou
stick
to
thy
tackling
,
and
discover
not
thy self
to
bee
as
dross
,
of
no
worth
.
Here
then
distrust
thine
own
armor
(
as
David
did
Saul's
)
&
cleav
to
the
Lord's
Say
thus
,
If
I
now
fail
the
Lord
(
as
Adam
)
in
the
triall
,
hee
may
justly
suspect
mee
henceforth
and
let
loos
my
lusts
against
mee
.
Often
,
Lord
,
thou
hast
saved
mee
from
beeing
tempted
:
thou
canst
also
give
mee
strength
in
the
trial
:
lead
mee
not
into
temptation
:
fail
not
thy
servant
,
and
I
shall
not
fail
thee
in
the
triall
of
these
my
sweet
objects
and
lusts
.
4ly
.
Get
thee
som
bosom-friend
to
impart
thine
estateunto
thy
temptations
and
buffetings
,
such
an
one
(
Minister
,
or
other
)
as
may
both
keep
thy
counsel
,
and
give
thee
counsel
.
ARTIC.
VI.
God's
People
have
many
blessed
priviledges
to
encourage
them
against
their
Lets
.
THat
as
the
Lets
and
discouragements
of
the
Children
of
God
in
this
their
militant
condition
are
many
,
on
the
left
hand
by
their
enemies
:
so
on
the
right
hand
,
on
God's
part
,
there
are
many
priviledges
and
favors
allowed
them
,
whereby
their
condition
is
made
both
comfortable
and
honorable
:
And
that
,
both
to
draw
on
many
to
bee
of
God's
houshold
,
when
they
see
what
gains
and
vails
belong
to
his
service
;
as
also
to
encourage
such
as
are
already
admitted
members
of
it
;
and
besides
,
to
compel
such
as
care
not
to
join
themselvs
to
them
,
(
becaus
of
som
hard
conditions
to
the
flesh
)
when
they
see
their
Priviledges
,
to
acknowledg
their
state
to
bee
above
their
own
,
and
to
pine
and
consume
for
the
wilful
debaring
themselvs
of
such
happiness
.
Their
nature
consist's
in
two
things
:
-
1.
In
their
Price
and
worth
.
-
2.
In
their
Peculiaritie
.
1.
Their
Price
is
in
this
:
The
least
of
them
cost
the
blood
of
the
Lord
JESUS
:
their
nature
is
excellent
,
gratious
and
glorious
;
their
use
is
sutable
,
for
they
attend
the
welfare
of
the
best
creature
in
the
world
;
and
the
instrument
of
obtaining
them
,
is
no
less
then
that
whereby
justification
is
gotten
:
Lastly
,
they
are
the
Legacies
of
the
last
Will
and
Testament
of
Christ
,
sealed
with
his
death
,
and
pledges
of
his
presence
,
till
wee
enjoy
himself
,
serving
to
conduct
us
homeward
in
a
tolerable
manner
,
as
many
baiting-places
to
refresh
us
till
wee
com
thither
.
2.
They
are
peculiar
things
as
well
as
pretious
:
so
ours
,
that
no
other's
portion
besides
us
;
wee
know
,
peculiarness
doth
greatly
beautifie
a
pretious
thing
.
A
stranger
shall
not
enter
into
her
joy
,
Mar.
4.
10.
To
you
it
is
given
,
not
to
others
.
Joh.
17.
9.
I
pray
not
for
the
world
,
1
Peter
2.
7.
A
peculiar
people
.
The
whole
bodie
of
these
Priviledges
are
of
two
sorts
:
-
1.
Either
exemptions
from
evils
which
lie
upon
the
wicked
:
-
2.
Or
enlargement
to
those
good
things
which
others
cannot
com
by
:
as
to
bee
kept
by
the
power
of
faith
,
&c.
Generally
these
Priviledges
belong
to
a
Beleever
either
-
here
-
1.
In
this
life
-
accompanying
our
conversion
,
as
,
-
Righteousness
.
-
Peace
.
-
Joy
in
the
holy
Ghost
.
-
following
,
wch
concern
either
-
Persons
-
Estates
-
Spiritual
.
-
Temporal
.
-
2.
In
death
-
or
hereafter
1.
Priviledges
of
our
person
.
God
is
ours
in
Covenant
,
and
will
bee
so
for
ever
.
Esay
54.
Hee
take's
thought
for
us
.
Phil.
4.
6.
and
1
Pet.
5.
7.
all
things
shall
work
together
for
our
good
.
2.
Priviledges
concerning
our
estates
in
common
.
God
will
do
for
us
in
both
estates
,
spiritual
and
temporal
,
above
all
that
wee
can
ask
and
think
,
Eph.
3.
and
supplie
abundantly
all
our
wants
.
Hee
will
supplie
our
bodilie
wants
,
povertie
,
infirmities
,
&c.
and
our
spiritual
,
as
want
of
knowledg
,
faith
,
&c.
and
besides
in
neither
estate
will
hee
require
more
of
us
then
according
to
our
abilities
.
Mat.
25.
15.
Not
according
to
what
wee
want
,
but
what
wee
have
:
hee
look's
at
our
talents
,
and
no
further
,
so
wee
bee
faithful
in
that
little
.
3.
Priviledges
touching
our
temporal
estates
.
Our
temporal
,
reache's
to
our
estate
of
the
world
,
and
it
concern's
either
-
Blessings
:
-
or
-
Crosses
.
Touching
blessings
,
thus
:
1.
Whatsoever
is
meet
for
the
bodie
,
for
meat
,
drink
,
apparel
,
health
,
life
,
good
daies
,
success
,
welfare
,
good
marriage
,
credit
,
and
the
like
,
shall
bee
given
us
,
Psal.
84.
11.
Psal.
37.
4.
Luke
12.
22.
2.
Our
labors
shall
bee
blessed
,
and
wee
shall
eat
the
fruit
of
them
,
Psalm
128.
2.
3.
Bee
it
more
or
less
it
shall
bee
enough
,
and
wee
content
with
it
as
our
portion
best
of
all
.
4.
A
little
of
the
righteous
is
better
and
shall
go
further
,
then
a
great
deal
of
the
wicked
.
5.
All
they
have
,
they
have
it
from
a
running
fountain
,
and
with
the
good
will
of
him
that
dwelt
in
the
bush
.
Deut.
33.
16.
6.
Wee
have
it
without
sin
,
and
without
sorrow
,
i
e.
carking
,
distrust
,
or
baseness
.
Touching
Crosses
,
thus
:
1.
No
more
,
no
other
,
no
sooner
can
befall
then
the
Lord
hath
cut
out
for
us
,
Jo.
8.
20
,
59.
2.
Hee
fitteth
our
yokes
for
us
,
as
wee
for
our
cattle
,
great
and
smal
,
Lam.
13.
Mal.
16.
3.
The
extremitie
of
the
cross
shall
shall
never
pinch
us
,
the
streight
shall
not
annoy
us
.
4.
Wee
shall
escape
many
that
the
wicked
pull
upon
themselvs
,
Psal.
32.
8.
5.
These
must
bee
,
wee
shall
bee
upholden
in
them
,
Mic.
7.
8.
Psal
.
140.
7.
6.
They
shall
bee
sent
in
love
,
so
that
they
shall
not
bee
the
envenom'd
arrows
of
the
Almightie
in
our
flesh
,
but
the
corrections
of
a
father
,
Heb.
12.
9.
and
1
Chron.
22.
10.
7.
When
they
have
don
their
errand
,
they
shall
return
,
and
wee
bee
delivered
,
Mic.
7.
8
,
9
,
10.
8.
Lastly
,
wee
shall
bee
more
then
conquerors
,
Rom.
8.
37.
and
partake
full
redemption
,
Eph.
4.
30.
4ly
.
Priviledges
concerning
our
spiritual
estate
.
Som
of
these
concern
God
:
som
our
selvs
.
Touching
God
,
this
:
All
his
administrations
shall
profit
us
,
hee
will
discover
himself
in
them
to
us
:
in
the
way
of
his
govern
ment
of
the
age
and
times
wee
live
in
:
in
his
blessings
upon
his
own
,
and
judgments
upon
his
enemies
:
his
patience
and
carriage
towards
our
selvs
in
our
whole
courses
,
&c.
the
administrations
of
God
in
all
shall
teach
and
profit
us
.
Touching
our
own
spiritual
estate
.
These
Priviledges
belong
to
our
spiritual
estate
:
-
1.
Either
in
point
of
Faith
:
-
2.
Or
,
of
our
Obedience
.
Touching
our
Faith
:
1.
The
just
shall
not
onely
bee
forgiven
by
faith
,
but
also
live
by
faith
:
as
,
Hab.
2.
Heb.
10.
38.
2.
They
shall
grow
from
faith
to
faith
,
Rom.
1.
17.
3.
Their
faith
shall
never
totally
or
finally
fail
them
,
Luc.
22.
32.
4.
The
Lord
will
count
their
faith
as
righteousness
to
them
:
impute
Christ's
merit
and
holiness
unto
them
in
all
their
real
services
,
not
looking
upon
that
is
theirs
,
but
judging
them
according
to
the
better
part
,
that
Grace
which
hee
hath
given
them
.
As
their
afflictions
,
streights
and
difficulties
encreas
,
so
shall
their
faith
.
Touching
ohedience
,
som
-
Negative
.
-
Positive
.
Negative
:
No
lets
,
enemies
,
divel
,
sin
,
or
world
shall
pull
us
from
God
,
or
pluck
us
from
our
stedfastness
,
2
Pet.
ult
.
Positive
are
made
-
To
the
whole
cours
of
it
:
-
or
,
-
To
the
particular
parts
.
To
the
whole
,
such
are
these
:
God
that
begun
his
work
shall
finish
it
for
us
,
Phil.
1.
6.
Wee
shall
bee
upholden
in
our
whole
cours
graciously
,
Psal.
41.
11
,
12.
and
that
hee
will
guide
us
by
his
grace
till
hee
receiv
us
to
his
glorie
,
that
wee
shall
persever
unto
the
end
,
Rev.
2.
10.
To
the
particular
parts
:
which
are
either
-
The
cours
of
Worship
:
or
,
-
Of
Conversation
.
The
former
may
bee
referred
to
the
means
of
obedience
,
or
the
duties
of
it
:
of
which
generally
this
is
the
sum
,
That
the
means
are
theirs
,
all
blessed
to
them
for
the
helping
them
home
in
peace
.
And
the
Lord
who
hath
enjoined
them
duties
,
will
give
them
strength
to
perform
them
,
and
make
them
easie
,
Matth.
11.
30.
Priviledges
of
conversation
either
concern
common
life
,
or
,
conditions
of
men
therein
.
Common
life
,
as
marriage
,
liberties
,
companie
,
solitariness
,
or
the
like
manifold
entercourses
.
Conditions
of
men
,
as
their
callings
wherein
God
hath
set
them
,
their
places
of
government
or
subjection
,
Magistracie
or
Ministrie
:
their
relations
in
familie
or
otherwise
,
Parents
,
Masters
,
&c.
to
all
which
God's
people
have
peculiar
promises
,
that
God
will
furnish
them
with
gifts
,
whom
hee
call's
to
any
function
.
Hee
will
caus
a
voice
behinde
to
say
,
This
is
the
Way
,
walk
in
it
,
Esa.
30.
And
according
to
the
changes
and
conditions
of
life
which
hereafter
shall
befall
,
the
Lord
will
pick
out
meet
grace
,
and
bee
the
same
God
to
them
in
all
.
5.
Priviledges
of
the
saints
in
death
:
they
are
pretious
in
death
to
the
Lord
,
Psal.
116.
Rom.
8.
vlt.
Nothing
shall
separate
them
from
God's
love
.
That
a
good
life
shall
bring
a
good
death
.
That
they
shall
die
in
peace
,
Psal.
37.
37.
That
the
day
of
death
is
better
then
the
day
of
life
,
Eccl.
7.
1.
6.
Priviledg
after
death
is
the
greatest
of
all
;
that
eternal
fruition
of
God
,
and
all
that
hee
hath
prepared
for
his
elect
,
in
his
own
presence
:
things
,
which
neither
eie
hath
seen
,
ear
heard
,
nor
entred
into
the
heart
of
man
to
conceiv
.
Vse
I.
It
convinceth
and
reprooveth
all
such
prophane
ones
,
as
cannot
endure
to
hear
there
should
bee
any
admitting
of
difference
between
professors
of
the
Gospel
,
one
or
other
.
What
place
is
there
for
priviledges
if
all
bee
alike
?
Indeed
faith
,
purifying
the
heart
,
taketh
away
all
difference
,
Act.
15.
but
till
then
,
what
difference
is
greater
then
to
have
hope
and
none
?
to
swear
and
to
fear
an
oath
?
Again
,
this
convinceth
all
hypocrites
,
who
mutter
,
that
God
put
's
no
difference
between
good
and
bad
in
matter
of
rewards
.
Esay
58.
Mal.
3.
Matth.
25.
they
are
brought
in
,
takeing
God
for
an
hard
master
:
they
fasted
,
but
God
regarded
not
:
they
were
zealous
,
but
it
was
bootless
.
But
O
yee
hypocrites
,
where
is
the
fault
?
Are
God's
waies
unequal
,
or
yours
?
Beware
,
when
God
make's
up
his
jewels
,
it
shall
appear
whether
hee
have
a
discerning
eie
,
and
to
your
cost
yee
shall
then
know
it
.
Vse
II.
In
due
time
get
into
this
Corporation
of
God
,
and
buy
your
freedom
of
heaven
.
Rest
not
in
your
outward
priviledges
of
hearing
,
of
common
faith
,
of
the
sacraments
:
know
it
,
herein
God
put
's
not
the
chief
difference
.
Get
the
priviledg
of
these
priviledges
,
the
marrow
of
this
bone
:
the
understanding
of
the
mysterie
of
Christ
,
and
your
part
in
that
which
the
world
know's
not
,
nor
shall
it
ever
bee
taken
from
you
.
Vse
III.
Of
Instruction
to
the
Ministers
of
God
,
that
they
preach
God's
Word
with
wisdom
and
putting
difference
.
God
exclude's
none
,
I
grant
:
yet
hee
receiveth
none
to
such
priviledges
without
the
condition
of
faith
and
the
new
creature
.
Open
not
the
door
of
God's
priviledges
for
dogs
to
enter
in
at
.
Remember
that
sweet
promise
,
If
thou
shalt
separate
to
mee
the
pretious
from
the
vile
,
then
thou
shalt
bee
as
my
mouth
,
Jer.
15.
19.
Ezek.
22.
6.
Vse
IV.
Of
Exhortation
to
a
double
dutie
:
First
,
Consider
seriously
of
these
bequests
and
legacies
of
Christ
unto
thee
,
whereof
any
one
might
make
thee
faithful
.
How
should
that
hope
of
glorie
after
your
toil
and
travel
ended
,
encourage
you
?
But
especially
let
not
death
bee
unwelcom
:
as
that
old
man
said
,
Thus
long
have
I
served
God
,
and
it
irketh
mee
not
to
die
,
for
I
have
had
a
good
Master
.
Secondly
,
Let
it
hearten
us
to
our
work
,
to
see
what
good
vails
wee
have
,
better
then
all
the
wages
of
an
hireling
.
Priviledges
are
commonly
held
by
Service
.
Honors
are
best
maintained
by
loyaltie
,
by
labor
and
diligence
.
Therefore
hold
our
selvs
close
to
our
holie
conversation
,
and
walking
with
God
,
by
such
priviledges
.
Vse
V.
Let
all
free
of
God's
Companie
bee
well
seen
in
the
enfranchisements
and
honors
contained
in
this
charter
of
promises
and
priviledges
.
Bee
well
versed
in
this
argument
.
When
the
vilest
ride
on
hors-back
and
Princes
go
on
foot
as
lackeys
,
those
that
swear
and
prophane
the
sabbath
,
and
maintain
mis-rule
,
rule
the
rost
,
and
seem
to
bee
the
onely
men
:
when
enemies
to
power
and
sinceritie
in
all
places
bear
sway
;
wee
had
need
to
bee
well
resolved
of
it
,
that
our
Priviledges
are
peculiar
to
our
selvs
,
and
wee
would
not
change
portions
with
them
▪