The
Parable
of
the
PRODIGAL
.
LUKE
15.
11
,
&c.
11.
A
certain
man
had
two
Sons
.
12.
And
the
younger
of
them
said
to
his
Father
,
Father
,
give
me
the
portion
of
goods
that
falleth
to
me
.
And
he
divided
unto
them
his
Living
.
13.
And
not
many
days
after
,
the
younger
Son
gathered
all
together
,
and
took
his
journy
into
a
far
Country
,
and
there
wasted
his
substance
with
riotous
living
.
14.
And
when
he
had
spent
all
,
there
arose
a
mighty
famine
in
that
Land
,
and
he
began
to
be
in
want
.
15.
And
he
went
and
joined
himself
to
a
Citizen
of
that
Countrey
,
and
he
sent
him
into
his
fields
to
feed
swine
,
&c.
THis
Chapter
consists
of
three
Parables
,
all
of
them
tending
to
one
scope
and
issue
,
though
distinct
in
their
special
matter
and
object
.
The
first
Parable
is
of
a
Sheep
,
from
vers.
4.
to
vers.
8.
The
second
of
a
piece
of
Silver
,
from
vers.
8.
to
vers.
11.
The
third
of
a
Child
,
from
vers.
11.
to
the
end
.
All
of
these
agree
in
two
conditions
;
One
,
of
Loss
,
the
Sheep
was
lost
,
the
Groat
was
lost
,
and
the
Child
was
lost
:
Secondly
of
Recovery
;
the
Sheep
that
wandred
,
is
brought
home
;
the
Groat
which
was
lost
,
is
found
out
;
and
the
Son
who
departed
,
is
returned
and
accepted
.
There
be
who
undertake
the
Sheep
,
viz.
because
of
our
Creation
,
wherein
God
made
us
,
and
not
we
our selves
;
we
are
the
sheep
of
his
pasture
.
Psal.
100.
And
why
man
is
then
compared
to
a
Groat
;
because
of
that
singular
image
of
God
which
was
stamped
in
man
at
his
creation
;
as
the
royal
image
of
a
King
is
stamped
upon
such
a
piece
of
Coin
.
And
then
,
why
man
is
compared
to
a
Son
;
because
of
that
near
relation
which
he
had
to
God
,
being
once
able
to
call
him
Father
.
And
then
,
why
in
every
one
of
these
,
to
a
lost
Sheep
,
a
lost
Groat
,
a
lost
Son
,
because
of
his
revolt
and
departure
from
God
by
sin
:
Nay
,
and
if
it
were
lawfull
to
put
and
use
free
conceits
on
Parables
,
(
as
I
am
sure
some
of
the
Ancients
do
,
as
St.
Austin
,
Gregory
,
&c.
)
what
if
in
this
threefold
Parable
,
you
might
espie
a
threefold
cause
of
mans
fall
.
"
In
the
sheep
wandring
,
Satans
suggestion
;
"
In
the
Groat
lost
by
the
woman
,
the
womans
yielding
;
"
In
the
Sons
departing
,
Adams
voluntary
revolting
,
and
spending
of
his
happy
estate
and
condition
.
But
these
and
such
like
observations
,
though
to
some
they
seem
more
acute
and
pleasant
,
yet
to
me
they
are
frothy
and
unprofitable
.
Touching
the
Parable
therefore
,
concerning
which
I
am
to
two
Sons
,
they
differ
.
Some
by
the
two
Sons
understand
Angels
and
Men
:
The
Angels
,
they
were
the
elder
Son
;
Man
the
younger
,
being
created
after
them
.
The
Angels
abode
at
home
with
their
Father
,
Man
had
the
stock
put
into
his
own
hands
,
and
in
a
quick
time
lost
himself
and
it
.
This
opinion
you
see
hath
some
kind
of
Vicinity
or
correspondency
;
sensus
pius
(
as
Aquinas
speaks
of
it
)
but
not
proprius
.
And
there
is
one
pregnant
Reason
against
it
in
the
Text
;
for
that
the
elder
Son
in
this
place
,
is
described
to
be
grieved
and
sad
at
the
acclamations
and
welcome
testimonies
of
the
younger
Brothers
return
;
but
the
Angels
rejoice
and
are
glad
at
the
conversion
or
return
of
a
sinner
.
2.
Others
by
the
two
Sons
understand
the
Jews
and
the
Gentiles
;
the
Jews
were
the
elder
,
the
Gentiles
the
younger
;
the
Jews
kept
home
,
as
it
were
;
of
all
the
Nations
of
the
Earth
,
they
seemed
to
be
the
inclosure
for
God
and
his
service
;
and
the
Gentiles
were
as
it
were
excluded
,
rejected
,
wandring
sheep
,
a
lost
people
;
yet
at
length
God
through
Christ
looks
after
these
lost
sheep
,
(
the
other
sheep
of
his
fold
,
as
Christ
speaks
,
Joh.
19.
)
and
returns
and
accepts
of
the
Gentiles
,
which
did
much
provoke
the
Jew
,
(
as
the
elder
Son
was
here
provoked
at
the
repentance
and
acceptance
of
the
younger
,
and
kept
out
.
)
they
were
provoked
to
jealousie
by
those
who
once
were
not
a
people
.
This
interpretation
pleaseth
S.
Austin
and
Cyril
,
and
some
others
;
and
indeed
it
bears
a
fair
congruity
with
the
Parable
in
most
respects
.
3.
But
the
third
and
general
opinion
is
,
that
by
the
elder
Son
is
meant
the
Scribes
and
Pharisees
,
(
and
under
them
any
Justitiaries
)
persons
too
conceited
and
confident
of
their
own
works
,
service
,
righteousness
,
as
this
elder
Son
who
had
been
(
as
he
said
)
thus
long
in
his
Fathers
house
and
never
transgrassed
any
of
his
Commandments
,
but
served
him
carefully
;
which
indeed
was
the
opinion
of
the
Scribes
and
Pharisees
,
who
trusted
to
and
boasted
of
their
own
righteousness
:
And
that
by
the
younger
Son
is
meant
the
Publicans
and
Sinners
,
persons
more
notoriously
riotous
and
infamous
in
sinning
,
utterly
forsaking
of
God
,
as
it
were
,
and
living
without
him
.
And
the
end
of
this
Parable
was
to
convince
the
proud
and
envious
Scribes
and
Pharisees
,
(
who
in
vers.
1.
and
2.
of
this
Chapter
,
murmured
against
Christ
for
receiving
Publicans
and
Sinners
:
)
Now
Christ
tells
them
,
that
though
these
notorious
sinners
were
despised
by
them
,
yet
he
came
to
call
them
to
repentance
,
and
that
God
would
be
most
indalgent
and
gracious
to
them
;
though
they
had
been
great
transgrassors
,
yet
now
being
penitent
,
he
would
receive
them
into
singular
mercy
and
favour
,
and
that
with
much
joy
;
and
therefore
little
reason
had
they
to
snarl
at
his
respect
and
desires
towards
Publicans
and
great
sinners
.
Thus
for
the
scope
of
the
Parable
,
which
is
,
To
declare
the
singular
readiness
of
God
in
and
through
Christ
,
even
to
receive
the
most
notorious
sinners
,
proving
penitent
.
Now
the
Parable
consists
,
or
rather
comprehends
two
estates
1.
Of
Sin
and
Luxury
,
where
are
considerable
,
1.
The
Occasion
of
it
,
v.
12.
Father
,
give
me
the
portion
of
goods
that
salleth
to
me
.
He
would
have
the
estate
in
his
own
hands
:
He
lost
himself
,
by
de●iring
to
be
Lord
of
himself
.
2.
The
Sin
it self
,
called
riotous
living
,
v.
13.
lightly
come
,
and
lightly
gone
,
which
quickly
wasted
all
the
substance
.
Now
whether
this
substance
were
those
good
Qualities
in
Creation
,
or
good
Gifts
of
mind
or
estate
afterward
,
it
is
somewhat
disputed
;
upon
which
I
shall
consider
in
its
time
and
place
.
3.
The
event
of
it
:
That
estate
being
spent
,
he
bethinks
of
an
other
course
;
indeed
,
now
he
should
have
thought
of
coming
back
to
his
Father
,
but
he
did
not
;
nay
,
he
tries
all
conclusions
before
he
resolves
on
that
:
Therefore
again
observe
,
upon
the
Loss
and
consumption
of
his
Estate
,
First
,
his
earthly
policy
,
He
joyns
himself
with
a
Citizen
of
that
Countrey
,
v.
15.
By
whom
some
understand
the
Devil
;
so
S.
Ambrose
,
Civis
iste
est
istius
mundi
Princeps
.
Others
,
some
kind
of
earthly
or
worldly
employment
:
But
being
joyned
with
him
,
his
service
is
sordid
,
for
he
is
sent
into
the
fields
(
no
house
shall
hold
him
who
forsakes
Gods
house
)
to
feed
the
swine
;
he
is
made
a
servant
of
the
nastiest
beast
,
who
would
not
continue
the
servant
of
the
best
Father
and
God
.
Secondly
,
his
extreme
misery
;
this
shift
did
no
way
help
him
:
Nothing
supplies
,
when
God
forsakes
;
and
no
way
is
comfortable
,
when
we
prove
sinfull
.
He
would
fain
have
filled
his
belly
with
the
husks
which
the
swine
did
eat
,
and
no
man
gave
him
to
eat
.
v.
15.
Ah
,
what
a
change
doth
sin
make
!
Here
is
one
,
whiles
he
continued
with
his
Father
,
enjoyed
excellent
society
,
tender
love
,
compleat
plenty
;
but
now
forsaking
his
Father
,
he
keeps
company
with
the
swine
,
is
extremely
pinched
with
hunger
,
glad
would
he
have
been
served
after
the
very
hogs
,
and
no
man
regarded
him
in
this
misery
and
want
;
so
that
now
there
is
a
loss
of
all
his
happiness
,
and
a
certainty
of
famishing
and
perishing
,
if
he
returns
not
,
and
hereupon
comes
forth
.
The
second
estate
of
him
,
which
was
of
his
Conversion
and
Penitency
:
Where
you
have
three
things
observable
.
1.
His
Consultation
,
set
forth
by
a
double
act
of
reflection
.
1.
Positively
.
First
,
f
himself
,
ver
17.
He
came
to
himself
Secondly
of
others
,
his
fathers
servants
,
and
their
condition
.
2.
Comparatively
,
wherein
he
compares
his
present
condition
with
theirs
,
in
the
utility
or
conveniency
of
it
;
They
have
bread
,
but
I
have
none
:
Quantity
of
it
,
They
have
bread
enough
,
but
I
hunger
.
Reedundancy
of
it
,
They
have
enough
,
and
to
spare
,
but
I
perish
with
hunger
:
yea
the
meanest
in
my
fathers
house
,
the
servants
,
the
hired
servants
,
yea
all
in
my
fathers
house
,
though
many
,
they
have
bread
enough
;
what
,
and
shall
I
a
son
famish
and
perish
?
Surely
if
my
father
hath
bread
enough
for
servants
,
he
will
have
some
for
a
child
;
and
if
he
hath
to
spare
for
hired
servants
,
he
will
have
some
to
spare
for
a
famishing
child
.
2.
His
Resolution
;
and
indeed
upon
the
sense
of
his
own
famishing
misery
,
and
his
fathers
bounty
and
clemency
,
he
is
resolved
now
what
course
to
take
.
And
me
thinks
he
turns
off
an
objection
which
might
spring
in
his
mind
;
yea
my
father
hath
plenty
at
home
,
and
for
hired
servants
,
but
then
they
are
obedient
and
careful
,
but
I
have
been
a
wastful
prodigal
,
a
riotous
spender
,
a
departing
and
unkind
child
:
To
which
hee
gives
ansiver
;
'T
is
true
,
yet
for
all
that
I
am
resolved
to
change
this
course
,
and
I
will
home
to
my
father
.
Nothing
,
no
not
the
greatest
sinnings
must
hinder
our
penitentil
turning
to
God
our
Father
.
Now
in
this
Resolution
of
his
,
there
are
four
things
which
he
did
firmly
purpose
and
intend
:
1.
Aversion
,
to
relinquish
and
quit
that
base
and
miserable
life
and
course
,
[
ver.
18.
I
will
arise
]
q.
d.
I
will
rest
here
,
dwell
here
no
longer
;
live
thus
,
no
,
not
a
day
more
.
2.
Conversion
,
to
return
to
his
father
[
and
go
to
my
father
]
.
3.
Confession
,
to
acknowledge
1
His
sin
.
2.
His
unworthiness
.
If
my
father
,
thinks
he
,
tell
me
that
I
have
gone
away
from
him
;
and
have
offended
him
,
why
and
I
will
prevent
him
,
I
will
confess
as
much
;
I
will
not
defend
,
nor
excuse
,
nor
mitigate
,
nor
mince
the
matter
;
I
will
say
,
Father
,
I
have
sinned
against
heaven
and
before
thee
,
ver.
18.
And
if
my
father
tell
me
,
I
deserve
never
to
be
looked
on
,
and
there
is
no
reason
on
my
part
why
hee
should
look
on
me
as
a
son
,
or
speak
to
me
as
a
son
;
why
,
and
I
will
confess
that
too
,
that
my
courses
have
been
so
sinful
and
vile
,
that
I
am
not
worthy
to
be
called
his
son
;
not
onely
to
be
a
son
,
but
to
be
called
a
son
.
4.
Supplication
;
to
intreat
his
Father
,
that
yet
he
would
look
upon
him
,
and
own
him
,
and
accept
of
him
.
Make
me
as
one
of
thy
hired
servants
.
q.
d.
If
I
cannot
obtain
a
sons
place
,
yet
I
will
beg
hard
of
a
servants
place
;
and
if
I
cannot
get
a
choicer
servants
place
,
yet
I
will
put
in
for
an
hired
servants
place
;
and
if
I
cannot
get
any
servants
place
,
yet
I
will
get
to
be
as
one
of
the
servants
,
as
one
of
the
hired
servants
;
which
shewed
the
humility
of
his
heart
,
and
also
the
vehemency
.
When
the
heart
is
truly
broken
and
humbled
,
any
near
relation
to
God
,
any
owning
from
God
will
be
acceptable
to
the
soul
;
if
God
will
look
on
the
lowliness
,
on
the
unworthiness
of
the
sinner
,
how
pleasing
is
it
to
him
3.
Thirdly
follows
the
life
of
all
,
namely
the
practical
execution
of
all
this
.
This
counsel
enlarged
it self
to
a
resolution
,
and
this
resolution
is
crowned
with
an
actual
performance
:
for
verse
20.
He
arose
,
and
came
to
his
father
.
Where
again
observe
,
1.
Some
things
or
passages
on
his
Fathers
part
,
viz.
1.
His
quick
observation
;
his
Father
saw
him
,
ver.
20.
nay
,
he
saw
him
when
he
was
yet
a
great
way
off
.
The
very
intentions
and
secret
motions
and
close
purposes
of
our
Repentance
are
known
to
God
:
in
this
sense
,
he
sees
our
thoughts
afar
off
;
many
times
God
will
not
see
the
sinner
quickly
,
but
he
will
at
all
times
quickly
see
the
penitent
.
I
have
seen
him
,
and
will
heal
him
,
&c.
2.
His
present
commiseration
,
[
His
father
saw
him
,
and
had
compassion
on
him
]
When
Ephraim
repented
,
and
returned
and
lamented
,
why
the
Lord
saith
,
My
bowels
are
troubled
for
him
,
I
will
surely
have
mercy
on
him
:
So
here
,
the
father
not
only
sees
but
compassionates
.
q.
d.
Look
,
the
poor
child
is
at
length
come
back
,
he
hath
smarted
enough
,
he
shall
be
welcom
,
I
will
forgive
him
all
.
3.
His
gracious
Acceptation
,
expressed
in
three
particulars
:
One
of
speedy
readiness
[
The
father
ran
.
]
Mercy
must
speed
to
embrace
a
penitent
:
Swift
are
the
feet
of
mercy
to
a
returning
sinner
.
A
second
of
wonderful
tenderness
[
The
father
fell
on
his
neck
]
.
How
open
are
the
arms
of
mercy
to
take
a
penitent
sinner
into
the
bosom
.
Mercy
hath
not
onely
feet
to
meet
us
,
but
arms
also
to
clasp
and
receive
us
,
if
we
be
penitent
.
A
third
of
strong
affectionateness
[
His
Father
kissed
him
]
.
God
hath
not
onely
arms
,
but
lips
;
he
hath
not
naked
mercies
for
a
penitent
,
opening
themselves
in
manifold
promises
onely
;
but
also
sugred
mercies
,
mercie
sealed
with
the
kisses
of
his
lips
,
with
a
sweet
testimony
that
he
doth
accept
of
,
and
is
reconciled
to
a
penitent
and
returning
soul
.
2.
Some
things
on
the
Childs
part
,
which
is
the
real
acting
of
his
former
resolution
in
an
actual
confession
,
vers.
21.
And
here
observe
a
strange
interruption
on
his
fathers
part
:
1.
He
staies
not
to
hear
all
the
confession
and
petition
intended
,
though
he
have
purposed
to
have
said
more
[
and
make
me
as
one
of
thy
hired
servants
.
]
.
Why
!
the
father
stops
him
,
prevents
him
;
we
propose
a
method
many
times
,
but
God
suddenly
comes
in
with
his
mercies
.
2.
He
cannot
confess
so
much
,
but
the
father
,
though
not
in
words
,
yet
really
doth
much
more
;
Fetch
forth
,
saith
he
,
1.
The
best
ro●e
.
2.
The
pretious
ring
,
and
3.
The
comely
shoo
's
.
We
can
bring
nothing
to
God
,
but
yet
he
can
find
enough
for
the
whole
soul
:
And
4.
The
fatted
Calf
.
Ah!
how
infinitely
different
is
the
penitent
condition
from
the
impenitent
:
Now
the
child
hath
garments
,
hath
ornaments
,
hath
necessaries
,
hath
comfortables
;
when
we
once
truly
turn
to
God
,
we
shall
find
no
lack
;
there
is
a
complete
happiness
now
come
to
this
returning
son
,
who
adventured
on
the
gracious
disposition
of
his
father
:
and
there
is
a
great
gladness
now
in
the
father
,
for
the
penitential
returning
of
his
son
.
Our
condition
is
best
,
and
God
is
most
pleased
,
when
we
turn
penitents
,
vers.
21
,
22.
Let
us
eat
and
be
merry
;
for
this
my
son
was
dead
,
and
is
alive
again
;
he
was
lost
,
and
is
found
.
Thus
briefly
have
you
the
sense
of
the
Parable
,
with
a
division
of
the
chief
heads
thereof
:
I
will
nov
proceed
to
pick
out
the
moral
observations
which
are
couched
in
it
,
they
may
be
reduced
to
three
general
head
.
-
1.
A
Sinners
digression
,
or
aversion
from
God
.
-
2.
A
Penitents
regression
,
or
conversion
unto
God
.
-
3.
A
Penitents
acceptation
and
favorable
entertainment
with
God
.
In
the
first
,
you
see
the
sinners
going
from
God
to
misery
;
In
the
second
,
you
see
him
returning
unto
himself
by
true
penitency
;
In
the
third
,
you
see
God
returning
to
him
in
mercy
:
In
the
first
you
see
him
losing
himself
,
in
the
second
you
see
him
finding
himself
,
in
the
third
you
see
God
finding
of
him
.
Sin
loses
us
,
repentance
finds
us
,
and
then
God
owns
us
.
I
begin
with
the
Sinners
d●gression
or
aversion
from
God
,
which
is
set
forth
unto
us
in
v.
12
,
13
,
14
,
15
,
16.
under
the
similitude
of
a
young
man
,
who
would
have
all
in
his
own
hands
,
and
so
he
left
his
Father
,
took
his
pleasure
in
Travels
,
soon
consumed
all
,
and
shortly
brought
himself
to
extreme
necessity
and
misery
.
This
is
the
literal
part
of
the
Parable
:
But
the
Moral
part
comprehends
(
if
I
mistake
not
)
these
Propositions
.
That
Sin
is
a
departing
from
God
.
The
young
Prodigal
,
he
must
leave
his
Father
,
he
must
be
Ah
sinfull
Nation
,
a
people
laden
with
iniquity
,
a
seed
of
evil
doers
,
children
that
are
corrupters
;
they
have
forsaken
the
Lord
,
they
have
gone
away
backward
.
Here
sin
is
called
a
forsaking
the
Lord
,
and
a
going
away
,
and
a
revolting
,
ye
will
revolt
more
and
more
:
which
is
a
falling
off
untrustily
from
God
.
Jer.
2.
14.
They
have
forsaken
me
the
fountain
of
living
waters
.
Heb.
3.
12.
An
evil
he
art
of
unbelief
,
in
departing
from
the
living
God
.
There
is
a
two-fold
Departing
;
One
is
real
,
when
he
turns
away
from
the
place
or
presence
of
another
,
as
Jonathan
arose
and
departed
from
his
father
Saul
.
Thus
no
man
can
depart
from
God
;
for
he
being
omnipresent
,
is
with
us
in
every
place
:
Another
is
moral
,
which
is
,
when
the
heart
or
soul
departs
;
and
thus
the
sinner
departs
from
God
,
when
his
soul
and
affections
leave
him
,
what
communion
can
there
be
betwixt
light
and
darkness
,
God
and
sin
.
The
Use
of
this
may
inform
us
of
the
madness
and
folly
of
a
sinner
,
He
will
live
in
such
or
such
a
sin
,
and
with
greediness
he
lying
vanities
,
whilest
thou
forsakest
the
God
of
thy
mercies
?
Thy
exchange
is
miserable
,
to
leave
a
God
,
and
embrace
a
sin
;
to
depart
from
the
chiefest
good
and
happiness
,
and
to
make
choice
of
the
basest
objects
of
sin
,
which
is
worse
then
hell
it self
.
A
second
moral
observation
is
this
,
that
A
sinner
doth
voluntarily
,
of
his
own
accord
,
depart
from
God
.
Here
the
Prodigal
entice
himself
,
and
with
Ahab
to
sell
himself
to
work
wickedness
.
And
therefore
,
The
sinner
is
utterly
inexcusable
before
God
,
loves
Darkness
rather
then
Light
,
and
had
rather
serve
his
Lusts
then
God
;
he
makes
choice
of
them
before
God
,
as
the
multitude
did
of
Barrabas
before
Christ
;
and
when
Life
and
Death
,
God
and
Sin
are
propounded
,
yea
,
and
that
with
the
true
rewards
from
the
one
,
and
severe
wrath
from
the
other
,
yet
he
like
Issachar
bowes
down
under
the
burthen
,
and
loves
rest
;
he
had
rather
go
on
in
his
sins
,
and
will
not
leave
them
:
And
therefore
we
alone
are
guilty
of
our
own
bloud
,
God
is
innocent
as
well
as
just
,
our
condemnation
is
but
a
due
guerdon
or
paiment
for
our
own
voluntary
departings
from
God
.
A
third
moral
Observation
is
this
,
that
The
pleasures
of
sinning
will
quickly
end
,
and
the
end
of
them
is
extreme
misery
.
The
Prodigal
That
the
pleasures
of
sinning
are
but
short
.
2.
That
though
delights
and
pleasures
begin
a
sinfull
course
,
yet
extreme
necessity
and
misery
or
streights
do
end
it
.
1.
The
pleasures
and
delights
of
sinning
are
but
short
:
The
riotous
life
of
the
Prodigal
was
a
present
consumption
of
his
estate
.
crackling
of
thorns
,
which
is
but
a
speedy
blaze
;
and
to
the
Lightning
,
which
is
but
a
glance
and
a
flash
and
away
;
and
to
a
season
,
the
pleasures
of
sin
for
a
season
,
Heb.
11.
which
is
a
very
inch
of
time
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
little
article
of
time
;
for
though
time
be
long
,
yet
a
season
is
but
a
short
space
.
In
Job
the
pleasure
of
sin
is
compared
to
a
sweet
morsel
;
a
morsel
is
no
great
quantity
,
and
though
it
be
sweet
,
yet
it
slips
quickly
away
from
the
tongue
and
palate
.
And
the
Apostle
compares
it
to
a
bait
wherewith
a
fish
is
taken
;
the
fish
looks
on
,
and
nibbles
a
little
,
and
takes
it
down
,
and
then
away
goes
the
bait
.
Cain
pleased
himself
a
while
,
but
not
long
;
for
the
sin
of
murther
presently
pursued
and
cried
against
him
:
And
Adam
before
him
,
had
but
one
taste
of
the
forbidden
tree
,
it
quickly
set
his
teeth
on
edge
:
Gehazi's
gold
and
garments
,
and
Achan's
wedge
,
as
they
were
stoln
waters
,
and
though
sweet
,
yet
short
.
So
was
it
with
Ahab
,
he
got
Naboths
vineyard
sinfully
,
but
he
scarce
ever
enjoyed
it
;
he
met
with
a
mighty
curse
from
God
presently
upon
him
.
But
here
observe
,
that
the
pleasures
of
sin
may
be
said
to
be
refused
the
pleasures
of
sin
,
which
were
but
for
a
season
.
2.
In
respect
of
duration
:
For
if
Life
itself
be
not
long
,
In
comparison
with
eternity
;
though
a
man
should
live
in
the
pleasures
of
sin
20
,
40
,
60
years
,
yet
what
is
that
space
of
time
to
an
eternity
of
sorrows
and
bitterness
.
Compare
the
longest
time
with
eternity
,
it
is
scarce
a
considerable
moment
.
But
you
may
demand
,
Why
should
the
pleasures
of
sin
be
so
short
?
Sol.
Nay
1.
Sin
is
never
so
pleasant
,
but
it
breeds
that
which
is
2.
God
hath
cursed
the
waies
of
sin
;
and
therefore
though
they
3.
The
pleasures
of
sin
must
necessarily
be
short
,
because
conscience
cannot
be
long
quiet
:
If
you
should
wound
and
wound
a
man
,
he
will
begin
to
feel
,
and
to
complain
;
even
your
pleasant
sinnings
are
the
most
grievous
woundings
of
conscience
,
and
conscience
will
not
bear
,
it
will
awake
with
blood
trickling
,
and
will
be
revenged
of
you
with
most
bitter
expostulations
,
severe
accusations
,
unsufferable
gnawings
,
and
then
where
are
the
pleasures
of
your
sins
?
Who
can
stand
before
envy
?
said
Solomon
;
so
against
conscience
,
the
wounds
thereof
,
yea
and
her
woundings
by
it
,
who
can
bear
?
thy
delights
will
sink
and
flie
off
,
yea
thy
heart
will
fail
thee
utterly
,
when
conscience
ariseth
to
accuse
and
condemn
thy
sinful
pleasures
.
4.
They
raise
up
manifold
afflictions
and
calamities
which
shorten
our
pleasures
and
delights
.
But
I
proceed
to
the
opening
of
the
second
branch
,
viz.
the
endings
of
sin
.
That
though
a
sinful
course
may
begin
in
many
it
shall
end
in
many
miseries
,
extremities
,
and
straits
.
There
are
diverse
sorts
of
ending
of
things
:
some
end
by
way
of
annihilation
,
as
the
souls
of
the
beasts
,
they
shall
cease
to
be
,
they
are
resolved
into
nothing
;
some
end
by
way
of
perfection
,
as
the
souls
and
waies
of
holy
men
,
Glory
and
Salvation
is
their
end
;
some
end
by
way
of
corruption
,
as
when
the
beauty
of
a
thing
is
marred
,
or
a
goodly
body
is
turned
;
and
ends
in
a
loathsome
carkass
,
or
sweet
Wine
turns
to
sharp
Vineger
.
After
this
manner
doth
sin
end
,
or
a
sinful
course
end
:
as
it
was
with
the
day
in
which
Sodom
was
destroied
,
it
began
with
the
pleasant
light
of
the
Sun
,
but
it
ended
in
fire
and
brimstone
:
Thus
was
it
with
those
sinners
,
their
delightful
flames
of
lust
ended
in
horrid
flames
of
Vengeance
.
There
are
two
sorts
of
sorrow
and
trouble
:
one
Penitential
,
and
the
other
Judicial
;
one
of
these
sin
must
end
in
.
Achans
wedge
pleased
his
eie
,
but
it
lost
his
life
.
Ahabs
desire
was
satisfied
to
get
Naboths
Vineyard
,
but
his
blood
paid
for
it
in
the
portion
of
Jezreel
.
Gehazi
obteined
the
garments
and
talents
,
and
at
the
end
a
Leprosie
to
his
dying
day
.
Judas
gets
favour
with
the
chief
Priests
,
and
money
to
betray
his
Master
,
but
he
got
horrour
of
conscience
,
final
despair
and
damnation
for
his
treachery
.
The
young
man
in
the
Proverbs
is
inticed
with
the
filthy
flattery
of
the
her
bed
was
perfumed
with
Myrrhe
,
but
her
house
is
the
way
to
hell
,
going
down
to
the
chambers
of
death
;
those
chambers
But
to
open
this
in
some
particulars
:
Quest.
1.
To
what
extreme
miseries
and
streits
may
sin
bring
the
sinner
?
Sol.
1.
To
those
of
Body
;
sin
may
be
rottenness
of
his
bones
,
and
may
infect
him
with
the
most
nasty
,
irking
,
painful
diseases
,
imagining
and
thinking
part
of
man
;
a
mans
heart
shall
do
nothing
the
affecting
part
:
all
his
a●fections
shall
rise
up
as
a
tumult
Quest.
2.
But
why
is
it
that
sins
,
or
sinful
courses
,
end
in
such
extreme
miseries
and
streits
?
Sol.
Reasons
thereof
are
many
:
Because
though
the
beginning
of
sin
be
from
a
deceived
heart
,
yet
the
ending
of
sin
is
from
a
just
God
.
The
corrupt
heart
begins
sin
,
deluded
thereto
by
sinful
pleasure
,
but
God
puts
a
period
to
the
sin
in
just
judgment
,
in
wrath
and
tribulation
upon
every
soul
that
does
evil
.
What
we
conceive
about
sin
is
one
thing
,
and
what
God
will
do
to
the
sinner
is
another
thing
;
we
make
it
sweet
,
but
God
will
make
it
bitter
at
the
latter
end
;
The
intentional
way
of
theft
is
with
delight
,
but
the
judicial
end
of
theft
is
death
;
so
The
true
effects
of
sin
must
be
made
manifest
.
Men
would
not
I
have
cleansed
my
heart
in
vain
,
if
sin
should
end
in
peace
and
blessing
;
but
God
by
this
dolefull
Catastrophe
of
sin
doth
convince
man
,
that
sin
deceives
them
while
it
pretends
so
much
pleasure
,
delight
,
contentment
,
and
at
length
repays
them
with
shame
,
loss
,
horrour
and
despair
.
3.
Hereby
men
should
learn
that
there
is
a
difference
twixt
them
who
fear
God
,
and
such
as
fear
him
not
.
For
indeed
,
in
this
,
among
many
other
things
,
do
godly
ways
and
the
ungodly
differ
:
The
Godly
begin
oft
times
in
sorrow
,
in
trouble
,
but
the
end
of
them
is
peace
at
the
last
;
we
see
and
meet
with
the
worst
of
our
journey
at
the
first
,
as
the
Israelites
did
with
the
Wilderness
and
Sea
,
but
they
came
to
Canaan
at
length
;
but
the
Ungodly
ways
yield
their
best
at
first
,
their
vanity
,
delights
,
like
painted
colours
,
fall
off
,
and
their
worst
is
hidden
,
and
appears
at
last
:
Alas
,
thou
doest
not
imagine
that
hell
which
thy
sinnings
are
kindlings
,
or
that
sword
which
it
is
unsheathing
,
or
that
death
which
it
is
breeding
,
or
that
horrour
which
it
is
maing
within
thee
against
thee
;
these
are
now
hid
from
thy
eyes
,
but
yet
they
are
the
end
of
thy
sinnings
.
I
now
come
to
the
application
of
this
point
.
Is
the
entrance
of
sin
pleasant
,
and
is
that
pleasure
but
short
,
and
ends
that
pleasure
1.
Information
;
We
may
hence
be
informed
,
That
all
things
are
not
right
and
safe
,
which
yet
are
pleasant
.
The
ways
of
a
man
seem
right
in
his
own
eyes
,
said
Solomon
,
and
the
motives
of
sin
seem
pleasant
to
our
corrupt
hearts
;
yet
sinfull
ways
are
false
,
and
sinfull
pleasures
are
nought
and
short
.
The
first
demand
of
any
in
point
of
opinion
should
be
,
how
true
,
not
how
plausible
;
and
of
affection
or
action
,
should
be
,
How
good
,
and
the
next
,
how
pleasant
;
not
first
how
delightfull
,
but
first
how
lawfull
.
We
may
not
do
about
our
moral
acts
,
as
we
do
in
our
civil
,
ask
what
fine
Stuffs
,
but
first
,
what
good
.
The
Apple
,
the
forbidden
Apple
,
which
if
tasted
had
death
in
it
,
was
yet
goodly
to
it
was
pleasant
to
the
eyes
.
And
the
Wine
of
which
Solomon
speaks
,
though
it
bit
like
a
Serpent
,
and
stung
like
an
Adder
,
it
looked
red
,
and
gave
its
colour
in
the
cup.
As
all
sins
have
after
their
commission
something
to
back
them
,
so
they
have
before
their
commission
something
to
enter
them
:
After
our
sinning
,
there
are
corrupt
defences
and
reasonings
;
and
before
our
sinnings
,
there
are
corrupt
pleasures
and
delights
:
As
in
the
sewing
of
a
Garment
,
there
is
a
Needle
to
make
way
,
and
then
a
Thred
to
keep
fast
;
so
it
is
in
the
constitution
of
a
sinfull
course
,
there
is
pleasure
to
make
way
for
the
sin
,
and
then
there
is
love
and
defence
which
keeps
fast
the
sin
.
Therefore
we
must
in
this
be
informed
,
not
to
entertain
any
thing
because
it
doth
please
and
delight
us
,
for
usually
that
is
sinfull
which
at
first
is
delightfull
;
it
is
not
how
it
pleaseth
me
,
but
how
it
pleaseth
God
:
The
soul
of
man
naturally
is
very
corrupt
,
and
as
it
is
with
some
stomacks
which
are
foul
,
the
worst
diet
is
most
delightfull
,
so
it
is
with
our
souls
being
evil
,
therefore
that
which
is
evil
suits
bests
with
them
and
pleaseth
them
most
.
Pleasures
of
any
thing
must
be
judged
by
1.
A
Word
of
truth
;
for
if
they
be
not
good
,
as
well
as
pleasant
,
they
are
sins
factors
;
and
2.
by
the
respondency
they
have
to
a
nature
,
not
as
corrupt
,
but
as
renewed
.
2.
That
sin
is
not
onely
bad
,
but
politick
;
not
onely
unlawfull
,
but
deceitfull
.
As
it
is
with
some
faces
which
have
natural
wrinkles
,
vile
thing
,
a
disease
,
a
rottenness
,
a
sore
,
putrifying
sore
,
&c.
)
yet
it
draws
on
the
sinner
by
pleasure
and
delight
.
Sin
doth
not
move
us
nakedly
as
sinfull
,
but
cunningly
as
delightfull
;
it
doth
not
tempt
the
young
man
to
uncleanness
,
and
tell
him
,
that
whoremongers
and
adulterers
God
will
judge
;
but
come
,
let
us
take
our
fill
of
love
,
I
have
perfumed
my
bed
,
&c.
as
the
strumpet
in
the
Proverbs
:
It
doth
not
tempt
the
person
to
drunkenness
,
and
tell
him
that
no
drunkard
shall
inherit
the
Kingdome
of
God
,
and
that
there
is
a
woe
belonging
unto
him
;
but
it
shews
him
the
redness
and
colour
of
the
Wine
,
and
suggests
the
sweetness
thereof
unto
him
.
So
in
sins
of
murther
,
it
doth
not
shew
that
revenge
which
God
threatens
,
but
that
acceptable
revenge
and
way
of
ease
which
the
sinner
delightfully
thinks
on
.
As
Balak
sent
to
Balaam
the
rewards
of
Divination
,
and
then
desired
him
to
curse
Israel
:
And
that
Apocalyptical
whore
had
in
her
hand
a
golden
cup
,
and
within
that
the
wine
of
fornication
:
So
deals
our
sin
with
us
when
it
tempts
us
,
it
doth
hide
the
hook
,
and
shews
the
bait
;
it
conceals
the
obliquity
,
and
represents
the
beauty
;
it
covers
the
misery
,
and
shews
onely
the
pleasure
,
to
draw
and
insnare
our
souls
.
3.
That
all
sinners
are
extremely
mocked
and
deluded
.
They
may
more
safely
say
of
their
sins
what
●sau
spake
of
Jacob
;
Thy
name
is
rightly
called
Jacob
,
for
these
two
times
thou
hast
deceived
or
supplamed
me
.
So
may
sinfull
men
say
of
their
sins
,
Not
twice
or
thrice
,
but
always
ye
still
mock
and
deceive
me
.
I
remember
,
that
when
Josephs
brethren
had
cast
him
into
the
pit
,
Reuben
anon
returns
thither
,
but
finds
him
not
;
he
was
newly
there
,
but
he
was
quickly
taken
thence
,
and
he
said
,
The
child
is
not
,
and
I
,
whither
shall
I
go
?
So
may
a
man
say
of
the
pleasure
of
his
sin
,
Even
now
they
were
,
but
now
they
are
not
:
And
instead
of
that
pleasure
,
he
may
now
be
wringing
of
his
hands
,
and
cry
out
;
The
pleasure
is
gone
and
is
not
,
the
sin
remains
and
here
sticks
;
the
draught
is
gone
,
but
the
poison
is
not
gone
;
the
delight
is
gone
,
but
the
guilt
is
present
;
the
delight
is
fallen
off
,
but
the
grief
is
present
:
And
I
,
now
I
,
whether
shall
I
go
?
Conscience
galls
me
,
fears
crush
me
,
God
abhors
me
,
the
world
doth
not
help
,
friends
cannot
ease
me
;
what
I
feel
is
bitter
,
and
what
I
fear
is
worse
:
Ah
my
sins
,
you
said
I
should
have
pleasures
still
,
you
said
that
I
should
not
see
misery
,
you
said
that
God
would
be
easily
mercifull
,
you
said
these
were
nothing
,
you
said
that
to
morrow
should
be
as
to
day
,
and
much
more
abundantly
:
Ah
that
ever
I
trusted
you
,
believed
you
,
yielded
unto
you
;
you
have
deceived
me
;
by
a
little
pleasure
I
am
now
brought
into
,
and
left
in
the
midst
of
all
misery
:
Ah
,
you
sins
which
were
once
so
pleasant
,
can
you
not
deliver
me
?
can
you
not
comfort
me
?
do
ye
forsake
me
?
is
this
your
kindness
?
is
this
your
delightfulness
?
where
is
it
?
I
am
bereaved
of
your
pleasures
,
and
by
you
,
you
alone
,
am
I
now
sunk
into
the
most
soul-cutting
and
anguishing
distresses
.
4.
That
though
sins
be
temporally
pleasant
,
yet
they
are
certainly
dangerous
:
They
end
miserably
,
though
they
begin
sweetly
;
apt
to
draw
and
entice
us
,
2.
to
bewitch
and
entangle
us
.
3.
to
enlarge
the
spirit
of
transgression
within
.
4
,
to
hinder
all
true
pleasures
,
5.
to
sear
up
the
〈◊〉
conscience
against
all
holy
counsel
and
remedy
.
But
I
pass
to
a
second
Use
,
which
shall
be
of
Caution
,
to
take
Let
not
him
that
is
deceived
trust
(
any
more
)
in
vanity
,
for
vanity
shall
be
his
recompence
.
Though
sin
be
a
while
pleasant
,
yet
hearken
not
unto
it
,
suffer
not
thy self
to
be
deceived
by
it
:
Wine
is
a
mocker
,
and
strong
drink
is
raging
,
and
whosoever
is
deceived
thereby
is
not
wise
.
The
like
he
speaks
of
the
unclean
woman
,
whose
heart
is
snares
and
nets
,
(
still
dressing
them
to
catch
the
bird
)
and
her
hands
are
bands
.
The
same
may
be
said
of
any
sins
whatsoever
.
But
now
to
move
and
quicken
your
hearts
to
take
heed
of
sinning
,
though
mixt
with
pleasures
and
delights
;
Consider
these
motives
.
1.
What
thing
that
is
wherein
thou
doest
take
pleasure
?
Why
!
thy
soul
which
is
thus
enticed
by
sin
.
Sin
enticeth
thee
,
then
which
no
evil
is
worse
;
thy
soul
is
enticed
,
then
which
no
part
in
thee
is
so
precious
.
And
wilt
thou
adventure
that
precious
soul
,
that
immortal
soul
,
which
must
live
for
ever
,
wilt
thou
adventure
it
for
a
sin
,
for
one
draught
of
sinfull
pleasure
?
Wouldest
thou
adventure
all
thy
earthly
estate
for
one
draught
of
Beer
,
(
as
Esau
did
his
for
one
mess
of
pottage
?
)
Thou
wouldest
not
:
Yet
wilt
thou
adventure
the
eternal
being
of
thy
soul
for
one
minutes
pleasure
of
sin
.
Though
thy
sins
be
pleasant
in
thine
eyes
,
yet
they
are
odious
in
Gods
sight
,
though
thy
sins
do
delight
thee
,
yet
they
do
grieve
him
,
they
do
incense
and
provoke
him
:
Hast
thou
nothing
to
take
pleasure
in
,
but
that
which
provokes
thy
God
,
and
will
damn
thy
so●l
!
2.
Thou
mayest
enjoy
thy
pleasures
without
sin
.
Hast
thou
not
3.
Is
sin
a
thing
to
take
pleasure
in
?
did
it
not
shed
the
bloud
of
4.
God
can
easily
shorten
thy
pleasures
of
sin
,
and
he
hath
many
waies
to
do
it
.
First
,
Is
not
his
Word
of
mighty
power
?
is
it
not
a
discerner
of
the
thoughts
and
intentions
of
the
heart
?
can
it
not
divide
twixt
the
marrow
and
the
joint
?
Is
it
not
a
light
,
and
a
fire
?
Is
it
not
the
sword
of
God
,
a
two-edged
sword
,
able
to
pierce
,
and
that
with
quickness
,
and
that
with
sharpness
?
Or
,
Secondly
,
if
yet
thou
be
able
to
maintein
thy
sins
,
and
by
the
strength
of
sensual
pleasures
to
beat
off
the
purest
convictions
,
and
revelations
,
and
pursuits
of
the
Word
,
cannot
the
Spirit
of
God
drive
home
the
sharp
displeasure
of
God
?
cannot
he
break
through
the
midst
of
all
thy
resolutions
and
delights
,
and
so
enter
into
thy
conscience
?
can
he
not
in
a
moment
awaken
that
drouzie
conscience
?
can
he
not
inliven
that
seared
conscience
?
can
he
not
injoin
it
to
stand
up
and
act
its
accusing
power
,
when
he
hath
irresistably
inlightned
it
,
and
set
the
great
sins
of
thy
delight
before
thee
?
and
when
conscience
is
deeply
wounded
,
where
then
are
all
thy
pleasures
?
O
,
it
will
be
as
bitter
then
unto
thee
as
hell
:
the
wrath
of
God
felt
,
and
the
guilt
of
sin
felt
,
and
the
terrors
of
Conscience
felt
,
O
how
will
they
drown
thy
pleasures
,
sink
thy
spirits
,
and
(
if
God
be
not
the
more
merciful
)
confound
thy
soul
!
Yet
this
God
can
do
,
and
he
can
easily
do
it
;
if
he
saith
but
the
word
,
My
wrath
be
upon
him
,
Con●cie●ce
arise
and
accuse
him
,
it
is
done
,
and
then
where
are
thy
d●lights
?
Those
sins
of
thine
,
unto
which
thou
hast
been
en●iced
by
a
little
false
pleasures
,
even
they
alone
shall
rise
up
,
and
be
the
sufficient
punishment
for
all
their
pleasures
.
Or
,
Thirdly
,
He
can
shorten
thy
pleasures
by
many
Judgements
;
he
can
lay
such
a
disease
upon
thy
body
,
or
such
a
loss
on
thy
estate
,
or
such
a
rottenness
on
thy
name
,
or
such
a
vexation
upon
thy
spirit
,
or
such
a
madness
in
thy
mind
,
or
such
a
cross
in
thy
delight
,
that
thou
shalt
find
no
more
pleasure
in
any
thing
.
Or
,
Fourthly
,
Can
he
not
send
forth
the
King
of
Fears
,
that
which
thou
least
thinkest
of
,
and
which
will
make
thy
joynts
to
tremble
,
Death
it self
upon
thee
?
Hath
not
He
the
Keys
of
Life
and
Death
;
and
when
life
is
gone
,
where
then
are
the
pleasures
of
thy
sin
?
Sin
makes
way
for
death
,
and
death
to
a
wicked
man
,
though
it
makes
not
an
end
of
his
sinning
,
yet
it
makes
a
full
end
of
the
pleasures
of
sinning
;
thou
shalt
never
rejoyce
in
the
way
of
thy
wickedness
more
,
thou
shalt
never
taste
delight
more
,
neither
lawfull
delight
,
nor
unlawfull
delight
.
And
cannot
God
do
this
suddenly
?
and
art
thou
able
to
withstand
him
?
art
thou
greater
then
he
?
5.
Thy
pleasures
of
sin
will
end
in
bitterness
.
Read
the
Scripture
,
hath
been
an
evil
thing
,
and
bitter
?
Canst
thou
not
say
,
What
fruit
have
I
in
those
things
whereof
I
am
now
ashamed
?
Two
things
remember
,
There
is
a
certainty
of
bitterness
for
former
sinnings
,
Eccl.
11.
9.
Rejoyce
O
young
man
in
thy
youth
,
and
let
thy
heart
chear
thee
in
the
days
of
thy
youth
,
and
walk
in
the
ways
of
thy
heart
,
and
in
the
sight
of
thine
eyes
;
but
know
thou
,
that
for
all
these
things
God
will
bring
thee
into
judgment
.
2.
Thou
knowest
not
the
manner
of
that
bitterness
.
The
sinning
,
that
is
thy
work
;
but
the
punishing
of
thy
sins
,
that
is
Gods
work
:
thou
hast
taken
the
pleasures
which
sin
delivered
unto
thee
,
and
thou
must
now
take
the
bitterness
which
God
will
inflict
on
thee
.
And
canst
thou
tell
.
1.
When
the
Lord
will
begin
to
account
with
How
far
the
Lord
will
extend
the
cup
unto
thee
;
perhaps
Object
.
Yea
,
but
we
mean
to
repent
hereafter
,
and
so
we
will
prevent
all
that
bitterness
.
Sol.
1.
You
cannot
repent
at
pleasure
,
though
you
sin
at
pleasure
;
nay
,
the
more
pleasant
thy
sins
are
,
the
more
they
do
disable
thee
to
repent
;
for
they
by
thy
delights
do
hold
thy
affections
more
firm
,
and
increase
●hy
sinfull
acts
more
often
;
and
both
of
these
do
cross
repentance
.
2.
But
suppose
thou
shouldest
repent
,
yet
must
thy
sins
be
bitter
unto
thee
;
though
thou
mayest
believe
with
joy
,
yet
thou
must
repent
with
sorrow
:
Repentance
is
a
mourning
weed
,
a
sad
lamentation
,
a
reformation
with
tears
.
3.
And
believe
me
,
thy
penitential
work
will
be
the
more
sowr
,
by
how
much
the
more
sweet
thy
sinnings
have
been
.
In
Physick
(
if
I
mistake
not
)
they
hold
,
that
Dulcia
cito
vertuntur
in
bilem
,
the
sweet
meats
are
most
easily
turned
into
bitter
choler
;
so
shalt
thou
find
experimentally
,
thy
sweetest
sins
to
prove
(
even
if
thou
doest
repent
)
thy
sharpest
burthens
and
griefs
.
Davids
adultery
cost
him
more
tears
,
then
any
sin
of
his
that
we
read
of
.
A
third
Use
shall
be
of
Direction
:
If
any
man
of
us
hath
been
enticed
,
that
we
have
taken
the
sweet
bait
,
that
sin
hath
insnared
1.
Presently
to
imbitter
those
sinfull
pleasures
:
Do
you
your
Judge
yourselves
,
and
ye
shall
not
be
judged
of
the
Lord
.
See
and
consider
what
thou
hast
done
;
True
,
I
have
had
the
pleasure
,
but
by
sinning
God
hath
had
the
dishonour
,
much
dishonour
,
great
dishonour
,
frequent
dishonour
.
Oh
grieve
for
this
,
that
thou
shouldest
ever
delight
in
that
which
grieves
thy
God
;
that
sin
should
be
pleasant
to
thee
,
which
is
so
dishonourable
unto
him
;
Afflict
thy
soul
,
and
do
this
presently
,
take
down
thy
sins
the
second
time
with
bitter
herbs
,
which
at
the
first
thou
swallowedst
down
with
sweet
delights
;
or
rather
cast
them
out
with
hearty
sorrow
,
which
thou
didst
hastily
take
in
with
vain
pleasure
.
2.
For
time
to
come
,
let
two
thoughts
lodge
between
thine
eyes
;
viz.
1.
Former
sins
have
been
bitter
though
pleasant
;
2
Future
sins
,
be
they
never
so
pleasant
,
will
prove
more
bitter
.
O
let
these
be
engraven
in
thy
soul
,
never
believe
thy
thoughts
,
thy
hopes
,
thy
confidences
,
nor
Satan
any
more
,
nor
thy
own
false
heart
;
sin
was
pleasant
heretofore
,
but
it
ended
bitterly
;
if
thou
any
more
hearken
unto
it
,
it
will
be
less
pleasant
,
and
much
more
terribly
bitter
;
the
second
surfeits
of
sin
do
either
breed
more
stupefaction
,
or
more
confusion
in
the
conscience
.
3.
Study
to
find
and
taste
that
pleasure
which
ariseth
from
an
entire
communion
with
God
,
and
a
conversation
which
is
upright
.
1.
It
is
more
sweet
a
thousand
times
then
that
of
sin
:
One
glass
of
Spring-water
is
more
sweet
then
a
Caldron
of
Sea-water
;
It
is
more
lasting
and
durable
:
Ah
,
thou
needest
not
to
repent
of
it
;
it
is
It
is
more
affecting
then
the
other
:
That
of
sin
goes
not
beyond
the
sense
and
affections
,
but
this
of
God
enters
into
the
conscience
,
which
is
the
seat
of
truest
comfort
or
saddest
misery
.
4.
It
will
drown
your
sinfull
pleasures
:
Oh
,
thou
shalt
find
such
a
real
value
,
such
a
surpassing
excellency
,
such
a
full
contentment
in
the
all-sufficient
God
,
that
thou
mayest
well
say
as
Ephraim
,
What
have
I
to
do
any
more
with
Idols
!
So
thou
with
the
vain
,
piercing
,
false
,
short
,
pleasures
of
sin
.
Therefore
set
thy
heart
not
on
sin
,
but
holiness
;
though
it
may
fall
out
,
that
at
the
beginning
the
ways
of
God
and
holiness
may
seem
bitter
unto
thee
,
yet
know
,
1.
This
bitterness
either
is
by
reason
of
thy
former
pleasant
sins
,
or
thy
present
sinfull
nature
:
2.
That
assuredly
thy
delights
in
holiness
will
bring
thee
at
last
to
that
right
hand
where
there
are
pleasures
for
evermore
;
for
as
sin
,
though
pleasant
in
entrance
,
is
bitter
in
conclusion
,
so
holiness
,
though
it
sets
forth
with
a
storm
,
shall
land
safely
in
a
calm
.
And
when
he
had
spent
all
,
there
arose
a
mighty
famine
in
that
Land
,
and
he
began
to
be
in
want
.
And
he
went
and
joyned
himself
to
a
Citizen
of
that
Countrey
,
and
he
sent
him
into
his
fields
to
feeds
swine
.
The
Prodigal
hath
done
with
his
Estate
,
and
all
the
pleasures
of
it
;
now
we
are
to
consider
him
both
in
his
streights
,
and
in
the
immediate
use
which
he
made
of
them
.
Touching
the
former
,
I
shall
say
little
;
onely
you
may
observe
,
1.
The
occasion
of
it
,
a
great
famine
:
2.
His
sence
of
it
,
he
began
to
be
in
●ant
.
Touching
the
latter
,
you
may
observe
two
things
,
1.
His
practice
under
his
streights
,
And
he
went
and
joyned
himself
to
a
Citizen
of
that
Countrey
:
2.
His
success
or
reward
,
And
he
sent
him
into
the
field
to
feed
swine
.
By
the
Citizen
generally
is
expounded
,
the
Divel
;
by
the
Countrey
,
the
World
;
by
Swine
,
wicked
Men.
There
are
two
Propositions
which
I
would
hence
observe
,
viz.
-
1.
That
though
sin
brings
men
into
straits
,
yet
straits
do
not
always
bring
men
from
sin
.
-
2.
That
the
further
men
go
on
in
sin
,
the
worse
work
they
shall
find
it
to
prove
.
That
though
sin
brings
men
into
straits
,
yet
straits
do
not
always
bring
men
from
sin
.
You
see
here
the
prodigal
is
pincht
with
famine
,
and
yet
he
comes
not
home
to
his
Father
,
but
goes
on
further
in
his
own
ways
.
For
the
opening
of
this
Assertion
a
little
,
you
must
distinguish
betwixt
,
1.
Possibility
,
ut
medium
,
and
Infallibility
,
ut
remedium
.
2.
Betwixt
Representation
of
sin
,
and
Reformation
of
sin
.
Straits
and
miseries
are
ordinarily
the
Looking-Glasses
,
wherein
we
may
see
the
face
of
our
sinnings
,
but
they
are
not
always
the
Physick-Glasses
,
wherein
we
find
the
cure
of
our
sins
;
they
are
more
often
an
eye-salve
,
than
an
heart-salve
;
they
may
be
a
qualm
to
bring
sin
to
sence
,
when
yet
they
are
not
a
potion
to
bring
off
the
sinner
from
wandring
.
3.
Again
,
twixt
impediment
to
sin
,
and
twixt
amendment
of
sin
.
4.
Again
,
twixt
Declamation
and
Declination
.
A
sinner
under
misery
may
play
the
Oratour
,
and
yet
never
prove
the
Penitentiary
;
1.
Of
inward
straits
;
those
manacling
and
severe
fetters
of
conscience
,
to
which
no
distresses
are
comparable
.
The
boylings
of
2.
Of
outward
straits
;
which
do
never
come
without
cause
,
but
many
times
go
off
without
remedy
;
they
may
in
all
the
sorts
of
Babylon
,
We
would
have
healed
Babylon
,
and
she
would
not
be
healed
.
They
find
us
evil
,
and
they
leave
us
worse
,
as
we
do
our
friends
upon
their
dying-beds
;
Ye
revolt
more
and
more
,
why
should
ye
be
smitten
any
more
?
Isa.
1.
5.
This
is
evident
in
Pharaoh
,
whose
hardnings
increased
(
like
the
iron
)
with
the
stroaks
.
Or
like
the
Snake
which
,
Salvian
spake
,
did
multiply
by
occision
.
It
was
no
better
with
Saul
and
Ahab
,
nor
with
that
King
Ahaz
,
who
is
blackt
and
fingred
out
amongst
all
the
Kings
of
Judah
,
because
he
sought
not
to
the
Lord
in
his
distress
,
but
trespassed
yet
more
against
the
Lord
;
This
is
that
King
Ahaz
.
2
Chron.
28.
22.
Thus
it
was
with
the
Israelites
many
a
time
,
who
felt
the
scourage
,
but
mended
not
their
work
,
but
with
bleeding
shoulders
oft
times
went
away
to
sin
;
and
no
sooner
were
the
Assizes
past
,
but
they
adventured
the
way
to
the
prison
again
.
If
you
now
demand
the
Reasons
why
straits
or
miseries
do
not
1.
Because
,
that
onely
true
Grace
is
it
which
brings
men
off
from
sins
.
Afflictions
may
be
considered
two
ways
,
either
immediately
(
i.
)
either
as
they
light
upon
an
heart
sanctified
,
or
as
sanctifying
Grace
,
with
them
,
or
by
them
is
wrought
in
the
soul
,
and
so
they
may
bring
off
the
heart
from
sin
;
not
the
naked
afflictions
,
but
grace
in
the
heart
afflicted
,
turns
the
heart
;
for
nothing
turns
the
heart
from
sin
,
bu●
that
which
is
contrary
unto
sin
:
now
though
miseries
are
contrary
to
the
sinner
,
yet
not
to
the
sin
;
they
are
contrary
to
the
sinners
ease
and
way
,
but
not
to
the
affection
and
delight
of
sin
,
which
may
,
and
oft
times
doth
live
and
remain
even
under
extreme
miseries
.
Now
then
,
many
men
are
in
miseries
by
reason
of
sin
,
yet
they
turn
not
from
sin
,
because
they
want
true
grace
,
by
the
strength
of
which
alone
men
come
off
from
sin
,
for
that
it
is
which
changeth
the
sinfull
heart
.
You
know
that
Physick
ordinarily
works
as
the
body
is
,
into
which
it
is
received
;
there
must
be
some
strength
of
nature
to
help
it
,
else
it
will
not
work
;
the
Philosophers
rule
being
true
,
Quicquid
recipitur
,
recipitur
ad
modum
recipientis
.
The
heat
which
melts
the
wax
,
hardens
the
clay
;
and
the
juice
which
goes
into
the
Rose
makes
it
sweet
,
but
that
which
goes
into
the
Nettle
makes
it
stink
;
so
it
is
with
miseries
,
they
work
as
he
is
on
whom
they
fall
;
if
true
grace
be
not
in
the
heart
,
what
good
use
can
an
evil
heart
make
of
them
?
2.
Secondly
,
Because
straits
and
miseries
are
sometimes
meerly
judicial
,
onely
the
strokes
of
revenging
Justice
.
You
know
,
that
distribute
sorrows
in
wrath
,
and
then
they
are
not
remedial
effects
,
but
exitial
;
they
come
not
then
with
their
teaching
and
recovering
assistance
,
but
are
the
beginnings
of
a
greater
judgment
yet
to
come
.
You
know
that
God
plagued
Pharaoh
in
a
judicial
way
,
the
miseries
which
befel
him
were
as
sharp
,
and
great
,
and
many
,
and
came
as
thick
as
most
that
ever
befel
any
man
of
whom
we
ever
read
;
nevertheless
they
were
so
far
from
reclaiming
of
him
from
his
sins
,
that
still
he
hardned
his
heart
,
and
exalted
himself
;
If
you
should
demand
why
it
should
be
thus
with
him
,
that
no
,
not
quick
,
nor
great
,
nor
many
plagues
did
him
any
good
?
I
answer
,
One
cause
,
amongst
many
,
is
this
,
Because
they
came
onely
in
a
judicial
way
;
they
did
not
come
out
of
the
hand
of
a
mercifull
Father
,
but
of
a
provoked
and
revenging
Judge
:
If
there
be
not
grace
in
the
heart
to
joyn
with
,
and
to
improve
the
affliction
,
and
if
there
be
not
mercy
to
send
out
and
bless
the
affliction
,
it
will
then
never
do
us
good
,
it
will
not
turn
us
from
our
Sins
.
3.
Thirdly
,
The
Heart
of
a
Sinner
may
be
above
his
miseries
:
There
is
not
such
a
power
in
miseries
alone
,
as
to
over-rule
the
He
cared
not
for
any
of
those
things
:
(
i.
)
they
made
no
prevailing
impression
on
him
,
so
as
to
divert
his
purpose
:
In
like
manner
may
it
be
with
the
miseries
which
personally
befal
a
man
,
his
heart
(
notwithstanding
)
may
not
regard
them
,
neither
may
he
lay
things
to
heart
,
they
may
be
thrown
off
,
in
respect
of
any
beneficial
impression
,
as
water
from
a
rock
;
as
is
evident
in
Pharaoh
,
and
in
the
Jews
,
see
Isa.
42.
25.
He
hath
powred
upon
him
the
fury
of
his
anger
,
and
the
strength
of
battel
,
and
it
hath
set
him
on
fire
round
about
,
yet
he
knew
it
not
;
and
it
burned
him
,
yet
he
laid
it
not
to
heart
.
Here
was
anger
,
and
fury
of
anger
,
and
poured
out
,
and
so
as
to
set
him
on
fire
,
and
to
burn
him
,
yet
he
laid
it
not
to
heart
.
If
you
should
take
dross
and
corrupt
stuff
,
and
put
it
into
the
fire
,
you
shall
never
refine
it
,
it
is
to
no
purpose
,
the
founder
in
such
a
case
would
melt
but
in
vain
,
Jer.
6.
29.
so
in
this
case
:
For
the
proper
operation
of
all
miseries
is
onely
moral
,
and
rather
re●resentative
then
effective
(
i.
)
they
can
of
themselves
do
nothing
;
perhaps
they
may
point
a
man
to
his
sins
,
but
his
heart
may
effectually
resist
that
evidence
of
sin
by
the
rod
of
God
,
as
well
as
by
the
word
of
God
.
Look
as
it
is
with
the
Light
of
the
Sun
,
though
great
and
gentle
,
yet
it
never
opened
a
blind
mans
eyes
;
nor
yet
the
Lightning
,
which
runs
swiftly
in
the
time
of
Thunder
:
For
that
natural
privation
exceeds
the
strength
of
such
Agents
.
So
it
is
with
a
sinner
,
his
heart
may
so
cleave
to
sin
,
that
neither
the
Light
of
the
Sun
,
I
mean
the
blessed
Word
of
God
,
nor
yet
the
Lightnings
and
Thunders
of
afflictions
may
divorce
him
;
so
great
may
the
power
of
sinfull
love
be
,
that
not
the
kindest
mercies
,
nor
the
sharpest
miseries
(
alone
)
shall
ever
be
able
to
melt
him
,
or
turn
him
.
The
love
of
sin
may
increase
even
an
incorrigible
and
desperate
perversness
in
the
Will
;
such
perversness
,
that
the
afflicted
sin●er
(
possibly
)
may
be
so
far
from
leaving
his
sins
,
that
therefore
he
will
cleave
to
his
sins
the
more
,
and
in
a
proud
despite
will
forsake
God
;
as
that
prophane
person
,
This
evil
is
of
the
Lord
,
why
should
he
wait
for
him
any
longer
?
2
Kin.
6.
33.
4.
Lastly
,
Miseries
do
not
always
bring
men
off
from
their
sins
,
Men
hate
holiness
and
a
godly
life
,
more
then
miseries
:
(
i.
)
There
is
a
greater
contrariety
twixt
their
sinfull
natures
and
holiness
,
then
twixt
them
and
miseries
;
it
is
confessed
,
that
misery
,
in
some
respect
,
is
contrary
to
nature
,
at
least
to
the
peace
and
ease
of
nature
;
yet
misery
is
not
so
distastfully
contrary
to
a
wicked
nature
,
as
holiness
and
godliness
.
Sin
can
live
and
rule
whiles
the
sinner
is
under
misery
,
but
it
never
can
do
so
when
he
is
under
grace
.
You
know
that
a
man
never
can
turn
from
sin
,
but
when
he
loves
holiness
;
now
holiness
is
that
which
many
a
sinfull
heart
,
like
Paul
before
his
conversion
,
persecutes
to
the
death
.
Why
!
if
some
sinfull
hearts
will
venure
the
loss
of
heaven
,
rather
then
they
will
be
holy
,
will
they
not
rather
then
endure
the
loss
of
friends
and
estate
?
&c.
and
if
they
will
adventure
the
pains
of
hell
rather
then
they
will
come
off
unto
an
holy
life
,
will
they
not
rather
endure
some
temporal
distresses
?
&c.
and
doth
not
this
shew
,
that
some
had
rather
be
passive
in
misery
,
then
active
in
holiness
?
Now
I
proceed
to
the
usefull
Applications
of
all
this
to
our selves
:
Where
1.
for
Information
.
Do
not
straits
and
miseries
always
1.
An
afflicted
condition
is
no
infallible
testimony
of
a
safe
condition
.
Some
people
are
of
an
opinion
,
that
if
God
doth
punish
2.
That
the
Conjunction
twixt
Sin
and
the
sinful
soul
is
very
3.
Not
to
wonder
if
some
men
make
ordinary
Revolts
after
ordinary
miseries
:
Some
persons
may
(
like
some
stones
which
When
thou
seest
a
violent
perverting
of
judgment
and
justice
in
a
Province
,
marvel
not
at
the
matter
:
So
But
I
proceed
to
a
second
Use
,
which
shall
be
a
little
to
reflect
on
our
own
hearts
and
wayes
,
and
to
enquire
how
it
is
with
us
,
Who
can
say
,
My
heart
is
clean
?
that
I
may
speak
this
day
concerning
punishment
of
sin
,
Who
can
say
,
I
have
been
free
?
As
it
was
in
Egypt
,
upon
the
departure
of
the
Israelites
,
so
it
hath
been
of
late
with
most
of
us
,
there
is
scarce
an
house
of
us
where
at
least
one
hath
not
been
dead
.
I
may
confidently
affirm
,
That
either
death
in
opposition
to
Life
,
or
death
in
opposition
to
Livelihood
,
to
some
one
kind
or
degree
of
outward
comfort
,
hath
within
this
year
befallen
most
of
us
that
are
now
here
this
day
.
Nevertheless
,
I
pray
you
tell
me
,
Can
you
shew
your
repentance
yet
,
as
you
can
relate
your
straits
and
miseries
still
?
Have
not
we
,
the
Ministers
of
God
,
faithfully
and
plainly
told
you
of
your
sins
?
have
not
your
miseries
and
straits
been
clear
Glasses
to
represent
your
sins
?
have
not
your
Consciences
delivered
up
your
sins
,
and
said
as
Jonah
,
I
know
that
for
my
sake
(
so
they
for
our
sake
)
this
great
Tempest
is
upon
you
,
Jon.
1.
12.
Were
you
not
in
great
fears
,
in
great
griefs
and
troubles
of
mind
?
need
I
say
,
in
great
Protestations
and
Purposes
?
But
now
I
demand
of
you
,
Have
your
great
straits
brought
you
off
from
your
great
sins
?
did
they
not
find
thee
in
a
sinful
way
,
and
do
they
not
now
leave
thee
walking
in
that
path
?
Ah!
and
must
the
Lord
say
of
you
,
They
refuse
to
receive
instruction
?
they
turn
not
to
him
that
smites
,
yet
have
they
not
returned
to
me
;
they
will
know
no
shame
;
they
are
reprobate
silver
;
they
are
not
refined
nor
purged
;
their
scum
is
not
departed
;
wherefore
should
they
be
smitten
any
more
?
they
revolt
more
and
more
.
Well
,
if
it
be
thus
with
thee
,
yet
remember
,
1.
That
this
continuance
in
sin
(
notwithstanding
our
miseries
)
may
give
us
just
suspicion
to
sear
that
our
Corrections
come
not
from
mercy
,
because
they
go
off
with
impenitency
.
You
need
not
ascend
into
heaven
,
to
pry
whether
your
chastisements
come
out
of
the
land
of
Indulgence
or
of
Vengeance
:
when
they
come
from
a
merciful
hand
,
they
are
assisted
●●th
some
recovering
and
curing
blessing
.
The
Prophet
saith
,
That
the
Lord
did
not
smite
his
people
as
he
smote
others
:
and
in
two
respects
he
He
did
debate
with
them
in
measure
,
ver.
8.
Another
of
Operation
,
v.
9.
By
this
shall
the
iniquities
of
Jacob
be
purged
;
and
this
is
all
the
fruit
to
take
awy
his
sins
.
God
never
strikes
in
mercy
,
but
he
in
some
measure
betters
the
sinner
.
Look
as
every
outward
good
,
if
it
comes
in
mercy
,
it
proves
a
step
unto
more
holiness
;
so
every
outward
misery
,
if
it
come
in
mercy
,
it
proves
a
stop
,
nay
an
abatement
of
more
sinfulness
.
2.
We
may
justly
fear
that
our
hearts
are
hardned
;
for
the
soft
I
have
born
chastisement
,
I
will
not
offend
any
more
.
But
when
the
heart
can
feel
wrath
,
as
well
as
hear
of
it
;
and
receive
the
stroaks
with
stoutness
,
and
strike
God
by
sinning
,
when
God
strikes
it
by
punishing
;
is
it
not
hardned
,
unsensible
,
I
had
almost
said
,
desperace
?
And
is
an
hardned
condition
,
a
good
or
safe
condition
?
3.
Do
we
not
treble
our
accounts
unto
God
by
not
coming
off
from
sins
which
have
brought
on
our
miseries
?
Now
we
must
answer
1.
For
the
sins
which
brought
down
our
corrections
:
2.
For
the
continuing
in
those
sins
still
.
3.
For
doing
this
,
being
corrected
thus
for
our
sins
;
not
onely
thy
sins
,
but
Gods
punishments
(
being
thus
abused
)
come
into
the
account
,
the
Vineyard
was
reckoned
with
for
the
pruning
,
as
well
as
the
withering
.
4.
And
lastly
,
What
can
we
look
for
from
God
,
when
former
miseries
bring
us
not
off
from
former
sins
?
Christ
said
,
Sin
no
more
,
least
a
worse
thing
befall
thee
;
and
will
not
a
worse
judgment
then
attend
us
for
worse
sinnings
?
It
is
with
divine
punishments
,
as
with
the
messengers
of
a
displeased
King
,
who
in
his
name
summons
us
to
yield
and
become
loial
;
and
if
you
despise
a
few
messengers
,
they
indeed
may
return
,
but
then
more
and
greater
are
sent
,
perhaps
not
to
parley
,
but
to
destroy
:
If
one
punishment
brings
not
off
from
sin
,
it
doth
onely
go
back
to
fetch
a
greater
;
and
thou
canst
not
tell
but
that
the
next
messenger
may
be
death
itself
,
and
then
somthing
worse
then
dearh
.
The
last
use
which
I
will
observe
from
this
point
,
is
,
since
miseries
do
not
alwaies
bring
men
off
from
sins
,
therefore
to
apply
our selves
to
such
waies
,
and
to
get
those
things
under
our
miseries
,
which
may
bring
us
off
from
our
sins
.
In
the
general
,
two
things
are
available
hereto
:
1.
A
sanctified
heart
;
until
the
heart
be
sanctified
,
can
it
possibly
break
off
from
sin
?
2.
A
sanctified
use
;
you
must
not
be
sensless
,
nor
yet
impatient
,
but
under
every
hand
of
God
seek
for
direction
and
blessing
from
God
:
Secondly
,
in
particular
,
I
conjecture
these
things
mainly
conduce
:
1.
Repentance
,
which
you
know
takes
into
it
these
branches
:
1.
Serious
consideration
of
the
present
condition
,
and
of
the
end
of
present
afflictions
.
2.
Solid
humiliation
.
3.
Earnest
praier
.
4.
Effectual
reformation
2.
Love
of
God
,
and
more
intire
communion
and
delight
in
him
,
and
with
him
.
Afflictions
will
drive
you
off
from
And
he
sent
him
into
his
fields
to
feed
Swine
]
You
have
heard
of
the
Prodigals
design
under
his
misery
to
relieve
himself
;
he
did
not
return
to
his
father
,
but
joined
himself
to
a
citizen
of
a
far
country
.
Now
yee
are
to
hear
of
the
success
of
this
design
,
how
much
it
mended
his
poor
and
famished
condition
,
viz.
nothing
at
all
;
and
that
will
appear
in
two
particulars
:
One
in
the
basestness
of
his
service
.
That
citizen
sent
him
into
his
fields
to
feed
swine
.
Of
all
creatures
the
most
nasty
and
filthy
,
these
must
he
serve
,
and
none
but
these
:
his
whole
service
was
to
be
base
,
and
therefore
he
is
sent
into
the
fields
to
perform
it
;
any
houshold-service
and
homeservice
(
though
mean
)
had
been
tolerable
.
Another
,
in
the
nothingness
of
his
reward
or
wages
;
he
did
the
basest
service
,
and
without
the
least
husk
of
paiment
:
for
it
follows
in
vers.
16.
That
he
fain
would
have
filled
his
belly
with
the
husks
that
the
swine
did
eat
,
and
no
man
gave
unto
him
.
If
he
had
had
any
thing
afforded
,
either
to
have
nourished
,
or
to
have
procured
nourishment
,
though
it
had
been
but
mean
,
nay
the
meanest
;
but
to
have
nothing
at
all
,
for
the
fordidest
service
of
all
;
yet
this
was
the
fruit
of
his
sinful
design
,
that
he
was
set
upon
a
most
base
work
,
and
without
any
profit
or
relief
at
all
;
whence
I
conjecture
we
may
ohserve
this
That
the
further
men
go
on
in
sin
,
the
worse
work
they
shall
find
it
to
prove
.
You
see
it
a
manifest
truth
here
in
the
Prodigal
,
his
sin
drew
down
his
penury
;
notwithstanding
this
,
he
proceeds
to
his
sins
,
and
now
he
is
sent
to
the
Swine
,
&c.
For
the
better
opening
of
this
Assertion
,
premise
with
me
some
few
particulars
.
1.
A
supposition
,
viz.
That
wicked
men
do
use
to
go
on
in
sin
.
They
are
said
in
Scripture
to
proceed
from
evil
to
worse
,
and
to
add
drunkenness
to
thirst
,
and
to
fill
up
the
measure
of
iniquity
,
and
to
know
no
shame
,
and
to
revolt
more
and
more
,
and
to
grow
Worse
and
worse
,
2
Tim.
3.
13.
therefore
is
sin
in
them
compared
to
a
Canker
,
which
frets
from
place
to
place
,
or
eats
up
from
part
to
part
;
and
to
a
fretting
Leprosie
,
which
diffuseth
it self
When
I
shall
awake
,
I
will
seek
it
yet
again
,
that
may
be
said
of
evil
men
;
though
they
have
felt
many
a
smart
blow
from
God
for
I
will
be
yet
more
vile
.
2.
A
Posi●ion
,
which
is
this
,
Though
after
punishment
they
will
be
progressive
in
sin
,
yet
they
shall
never
be
successfull
in
sin
:
He
should
lay
the
foundation
thereof
in
his
first-born
,
and
in
his
youngest
son
he
set
up
the
gates
of
it
,
Jos.
6.
26.
So
will
it
prove
to
the
person
whose
sins
God
did
strive
to
demolish
,
and
overthrow
by
former
punishments
,
if
he
again
will
presume
to
set
up
the
gates
of
them
,
recover
them
to
their
strength
by
future
love
,
and
further
progress
;
he
shall
be
so
far
from
being
hereby
more
successfull
,
that
his
condition
doth
become
more
fearfull
;
he
doth
lay
his
foundation
again
in
the
ruine
of
his
soul
,
and
shall
build
up
the
gates
with
a
greater
curse
from
God
.
Therefore
you
read
of
such
who
are
entangled
again
,
That
their
latter
end
is
worse
then
their
beginning
.
2
Pet.
2.
20.
Men
are
entangled
again
,
when
(
either
by
the
vigour
of
conscience
,
or
sharpness
of
affliction
,
&c.
)
they
have
made
a
pause
or
stop
;
but
,
like
the
restrained
River
,
which
climbs
over
the
Dam
,
so
they
get
over
these
,
unto
their
course
of
sinning
again
:
Now
saith
the
Apostle
,
these
men
shall
never
better
their
estates
,
nay
,
they
make
them
the
worse
;
the
latter
end
of
them
,
or
with
them
,
is
worse
then
the
beginning
.
Thirdly
,
know
,
That
by
progress
in
sin
,
after
punishment
,
Formally
,
Judicially
,
Eventually
.
1.
Formally
worse
:
For
,
if
sin
be
it
which
makes
the
estate
bad
,
then
more
sinning
must
needs
be
that
which
makes
the
estate
worse
;
as
on
the
contrary
,
the
additionals
and
incrementals
of
Grace
,
(
i.
)
when
a
man
doth
add
one
degree
of
grace
to
another
,
and
riseth
in
a
better
,
and
a
stronger
,
and
fuller
acting
of
grace
,
hereby
the
moral
perfection
of
his
soul
is
much
more
bettered
and
perfected
;
so
when
the
habits
of
sin
admit
of
more
love
of
sin
,
more
exercise
of
sin
,
that
a
man
doth
go
on
from
one
sin
to
another
,
by
way
of
addition
,
or
in
the
frequent
practise
of
the
same
sins
,
by
way
of
iteration
,
he
cannot
but
make
his
sinfull
nature
much
more
sinfull
,
more
filthy
,
and
more
vile
;
as
,
when
a
man
doth
twine
one
thread
upon
another
,
or
one
cord
upon
another
,
he
adds
a
greater
strength
unto
it
;
so
,
when
a
man
shall
rowl
and
file
one
sin
upon
another
,
&c.
by
further
progress
in
sin
,
the
very
pollutions
are
more
spread
,
and
more
established
,
and
more
enlarged
,
by
it
a
man
is
always
more
under
the
pollution
of
sin
,
and
more
under
the
dominion
of
sin
,
as
the
Proselytes
were
made
ten
times
more
the
children
of
the
Devil
.
2.
Judicially
worse
;
which
appears
in
two
particulars
,
viz.
Dereliction
on
Gods
part
;
he
doth
more
sadly
leave
such
a
soul
,
give
it
up
to
its
own
lusts
,
and
its
own
vile
affections
,
and
unto
Satan
,
to
rule
mightily
and
efficaciously
in
such
a
child
of
disobedience
,
who
loves
to
adventure
in
a
known
way
of
curse
and
misery
,
so
that
the
Lord
may
withdraw
himself
,
and
desert
that
progressively
sinning
soul
,
and
not
aid
and
assist
it
in
case
of
most
horrible
lusts
,
or
of
most
hideous
temptations
.
2.
In
Condemnation
on
Consciences
part
:
For
the
progress
in
sinnings
,
as
at
any
time
,
so
after
the
time
of
punishment
for
sin
,
will
make
and
raise
a
louder
cry
,
and
a
fiercer
sentence
from
the
conscience
.
A
man
who
will
not
repent
for
the
lashes
on
his
back
,
shall
by
his
continuance
in
sin
,
quickly
feel
the
lashes
of
Scorpions
in
his
soul
;
as
more
guilt
doth
arise
from
sinfull
practices
,
so
more
horrour
doth
ensue
upon
more
guilt
;
more
guilt
is
but
like
a
great
storm
at
Sea
,
or
like
a
great
raging
of
a
disease
.
3.
Eventually
worse
:
My
meaning
is
,
that
by
his
continued
sinnings
,
he
shall
not
onely
continue
,
but
much
more
enlarge
his
I
will
punish
you
yet
seven
times
more
.
Levit.
26.
Pharaoh
still
hardned
his
heart
,
but
God
still
followed
him
with
sorer
Judgments
,
destruction
of
Babylonian
Armies
:
So
that
if
you
read
the
History
of
them
,
you
shall
evidently
discern
,
that
every
further
sinning
of
theirs
,
was
nothing
else
but
a
further
engaging
of
themselves
unto
greater
calamities
,
and
as
it
were
an
adding
to
more
cords
wherewith
they
were
more
held
and
beaten
.
If
you
now
demand
the
Reasons
,
or
causes
,
why
that
the
further
men
go
on
in
their
sinning
after
punishment
,
the
worse
work
Sin
is
a
most
barren
and
unprosperous
thing
.
Who
hath
hardned
himself
against
God
,
and
prospered
?
said
Job
9.
4.
his
meaning
is
this
,
that
sinning
is
no
prosperous
and
thriving
way
.
It
cannot
be
,
that
a
man
should
go
on
in
sin
,
and
yet
meet
with
prosperity
and
good
success
;
and
therefore
Solomon
saith
expresly
,
He
that
hardneth
his
heart
,
shall
fall
into
mischief
.
Pro.
28.
14.
So
that
sinning
is
not
onely
not
prosperous
,
but
it
is
also
mischievous
;
it
will
do
a
man
a
mischief
somtime
or
other
.
Can
a
man
gather
grapes
of
thistles
?
said
our
Saviour
:
It
cannot
be
;
for
thistles
produce
blossomes
according
to
their
kind
,
of
a
filthy
and
sharp
quality
:
But
as
for
Grapes
,
which
are
of
a
sweet
and
refreshing
and
delighting
nature
and
virtue
,
they
come
not
from
such
a
root
as
a
Thistle
.
Comfort
,
and
blessing
,
and
peace
,
and
prosperity
,
and
good
success
,
these
cannot
grow
from
a
sinfull
course
;
the
land
of
sin
is
always
a
land
of
famine
and
barrenness
,
and
watered
onely
with
clouds
of
wrath
,
and
set
with
thorns
of
vengeance
,
a
land
wherein
a
person
must
not
look
to
see
good
.
So
that
what
the
Lord
said
of
Coniah
,
Write
that
man
childless
,
the
same
may
be
affirmed
of
every
sinfull
way
;
It
is
a
barren
,
an
accursed
,
an
unprofitable
,
an
unsuccessfull
way
:
No
way
to
better
,
but
the
onely
way
to
increase
wrath
and
punishment
to
the
sinner
.
2.
Nay
,
sin
is
not
onely
a
barren
thing
,
unable
to
produce
very
wicked
thing
,
and
provoking
.
The
sinnings
of
men
,
are
the
provocations
of
God
to
wrath
and
punishment
,
and
the
more
sinnings
,
are
still
the
greater
provocations
.
How
long
(
saith
God
to
Moses
of
the
Israelites
)
Will
they
provoke
me
?
Look
as
the
froward
and
perverse
walking
of
a
child
provokes
the
parent
(
i.
)
stirs
up
his
displeasure
and
anger
:
So
the
sinnings
of
men
,
they
do
provoke
the
Lord
by
them
unto
jealousie
and
wrath
,
and
stir
up
his
displeasure
against
them
;
therefore
it
cannot
be
,
but
that
if
men
go
on
further
in
sinning
,
they
should
find
a
worse
thing
of
it
;
for
every
sinning
is
but
as
it
were
a
further
kindling
of
the
fire
,
and
a
new
incensing
and
provoking
of
the
Lord
;
and
the
more
that
the
Lord
is
provoked
against
a
sinner
,
the
more
misery
and
punishment
is
the
sinner
like
to
feel
from
God
.
3.
No
punishment
which
any
sinner
hath
already
felt
,
is
a
discharge
,
but
onely
a
part
of
greater
punishment
yet
due
unto
him
.
As
the
first-fruits
were
a
pledge
of
the
crop
.
We
may
not
think
,
that
because
God
doth
for
precedent
sinnings
afflict
and
judge
the
sinner
in
some
particular
kind
,
therefore
he
is
now
secured
and
discharged
for
the
time
to
come
,
as
if
God
did
not
intend
to
reckon
wi●h
him
for
after
sinnings
:
But
this
we
must
know
,
viz.
1.
That
infinite
and
full
wrath
is
the
due
debt
of
the
transgressing
soul
;
not
one
or
two
punishments
,
but
all
the
testimonies
and
degrees
of
wrath
.
2.
That
particular
demonstrations
of
Gods
wrath
,
are
no
acquittances
,
but
rather
certificates
of
a
fuller
wrath
yet
behind
.
If
ye
yet
shall
walk
contrary
unto
me
(
saith
God
to
the
Israelites
,
Lev.
26.
21.
)
I
will
punish
you
seven
times
more
for
your
sins
.
q.
d.
If
ye
will
go
on
in
sinning
,
I
will
surely
rise
higher
in
punishing
,
I
have
greater
punishments
yet
behind
;
so
that
if
you
consider
that
debt
unto
sin
,
which
is
the
full
latitude
of
punishment
,
it
must
be
,
that
if
the
sinner
goes
on
in
sin
,
he
shall
not
thrive
,
but
still
become
more
miserable
.
4.
Nay
,
do
but
consider
the
Nature
of
divine
Justice
,
and
this
will
clear
it
to
be
so
.
Divine
Justice
appears
in
two
things
,
one
in
Homogeneous
Retribution
,
if
I
may
so
phrase
it
,
according
to
the
quality
of
actions
and
persons
.
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
and
if
thou
dost
ill
,
sin
lyeth
at
the
door
,
said
God
to
Cain
;
there
is
an
acceptance
upon
well
doing
,
and
vengeance
for
evil
doing
.
The
just
God
will
recompence
every
man
according
to
the
quality
of
his
work
;
so
that
in
this
regard
the
sinning
person
,
who
doth
not
change
his
sinful
work
,
must
look
for
no
other
pay
from
God
at
any
time
,
but
the
wages
for
sinful
work
,
which
the
Apostle
assures
us
in
Rom.
2.
is
tribulation
and
anguish
.
Another
is
,
A
proportionable
Retribution
according
to
the
extension
of
actions
or
works
;
and
therefore
you
read
of
more
stripes
according
to
the
greatness
of
the
fault
in
the
knowingly
disobdient
servant
.
Now
,
as
it
were
against
the
natural
retribution
of
Justice
,
to
give
unto
the
wicked
as
unto
the
righteous
;
so
it
were
against
the
proportionable
retribution
of
Justice
,
to
repay
either
no
punishment
to
a
greater
sinner
,
or
less
punishment
for
greater
sinnings
;
That
when
he
continues
worse
in
sinning
,
he
should
either
prosper
at
all
,
or
that
the
punishment
should
be
more
mittigated
,
when
the
offence
is
more
raised
and
aggravated
.
5.
Lastly
,
God
would
hereby
teach
all
men
,
that
no
time
,
whatsoever
,
is
safe
to
sin
:
Before
punishment
come
,
it
is
not
safe
to
sin
;
pride
and
murmuring
caused
the
earth
to
open
her
mouth
,
and
to
swallow
up
Corah
,
Dathan
,
&c.
And
the
next
day
when
they
murmured
again
,
God
presently
sent
the
Plague
amongst
them
,
which
swept
away
many
thousands
of
them
;
for
as
time
is
not
allowed
to
sin
,
so
no
time
can
at
all
secure
the
sinner
from
punishment
.
Object
.
But
now
against
all
this
truth
it
may
be
objected
,
That
we
do
not
allwayes
see
it
so
:
that
men
after
punishment
,
making
Sol.
I
answer
to
the
first
part
of
the
Objection
,
That
you
1.
'Twixt
immediate
punishment
,
and
twixt
certain
punishment
:
It
cannot
be
denyed
,
but
granted
,
that
a
worse
punishment
cometh
not
alwayes
immediately
unto
the
adventurous
sinner
:
Indeed
sometimes
God
doth
shoot
an
other
arrow
of
punishment
,
as
soon
as
the
sinner
shoots
up
a
second
arrow
of
rebellion
;
as
you
read
in
the
Israelites
case
of
murmuring
;
I
say
,
sometimes
God
doth
thus
,
but
alwayes
he
doth
not
so
.
Sometimes
he
doth
so
,
that
sinners
might
know
his
Justice
can
be
quickly
even
,
and
meet
with
a
daring
sinner
;
but
alwayes
he
doth
not
so
,
because
that
even
great
sinners
might
confess
somewhat
of
his
great
patience
.
Nevertheless
,
there
is
a
certainty
of
a
worse
misery
unto
the
progressive
sinner
;
for
as
when
God
defers
a
Mercy
,
it
usually
comes
down
in
a
cluster
;
so
when
God
defers
a
Judgment
,
it
ordinarily
falls
down
in
a
thunder
:
he
is
therefore
in
the
Psalms
said
to
whet
his
sword
.
The
whetting
of
the
sword
is
but
a
time
of
preparation
,
and
a
putting
on
a
sharper
edge
to
give
the
deeper
wound
;
so
,
&c.
and
he
is
said
to
be
righteous
in
recompensing
vengeance
,
therefore
there
is
a
certainty
of
a
worse
punishment
.
2.
Twixt
Visible
punishment
,
and
Real
punishment
:
though
to
the
eye
of
others
,
a
man
may
seem
either
not
to
be
punished
Object
.
Yea
,
but
we
do
see
,
that
wicked
men
,
who
do
continue
their
sinnings
more
after
their
punishment
,
that
their
conditions
are
so
far
from
being
worse
,
that
they
are
most
merry
and
prosper
?
Sol.
1.
This
is
not
always
true
,
but
onely
in
some
,
and
but
for
some
things
prove
to
them
very
sore
judgments
;
for
by
the
abuse
of
them
(
like
an
ill
stomach
,
which
gathers
a
surfeit
upon
good
meats
)
they
do
more
increase
their
sinnings
,
and
the
wrath
of
God
.
3.
First
or
last
they
shall
know
that
it
shall
not
be
well
with
the
wicked
,
and
that
between
a
former
punishment
and
a
greater
there
may
step
in
many
mercies
,
as
twixt
the
fits
of
a
Fever
,
some
real
slumbers
and
pauses
.
Now
I
proceed
to
the
Application
of
this
Point
,
which
shall
be
for
Conviction
.
1.
Of
the
vanity
and
deluding
presumption
in
the
heart
of
sinners
,
who
imagine
,
that
worse
they
cannot
be
,
and
as
much
misery
is
befallen
them
as
can
be
,
and
therefore
they
will
on
to
their
sins
again
.
Let
us
not
deceive
our selves
;
that
God
with
whom
we
are
to
deal
,
is
of
infinite
power
and
wrath
,
and
the
conscience
of
a
guilty
sinner
is
capable
of
infinitely
many
miserable
impressions
.
The
Bee
may
leave
her
sting
in
the
flesh
,
and
so
be
disabled
,
&c.
Therefore
let
no
man
say
as
Agag
,
Surely
the
bitterness
of
death
is
past
;
you
know
Samuel
presently
hewed
him
in
pieces
before
the
Lord
in
Gi●gal
.
Alas
!
thou
knowest
not
the
wrath
which
is
yet
behind
.
God
doth
never
fully
manifest
his
wrath
upon
any
sinner
in
this
life
;
nor
doth
he
punish
him
so
in
any
kind
,
but
that
a
greater
judgement
,
a
worse
thing
,
as
Christ
spake
to
him
in
the
Gospel
,
may
yet
befal
him
.
Consider
,
that
as
greater
judgments
are
yet
behind
all
the
punishments
which
we
have
felt
;
so
it
is
Gods
method
to
begin
low
,
but
to
end
his
work
of
Judgement
heavily
:
he
doth
by
some
lighter
afflictions
skirmish
with
a
person
,
or
a
Nation
,
and
if
they
yield
not
,
then
he
will
bring
the
great
Army
of
his
Plagues
and
Judgements
.
And
again
,
know
,
that
multiplication
of
sins
is
a
just
cause
for
the
addition
of
Judgements
.
Renewed
sinnings
are
alwayes
the
more
hainous
,
and
strong
in
deserts
;
but
renewed
sinnings
after
punishment
for
sin
,
are
yet
of
a
deeper
dye
,
because
They
relish
much
of
Presumption
;
though
God
hath
already
testified
his
displeasure
,
yet
the
sinner
will
adventure
on
his
wrath
,
and
provoke
him
again
.
They
receive
universal
condemnation
,
the
sinner
now
sins
against
all
the
waies
of
recovery
;
the
Word
of
God
which
called
upon
him
to
be
wise
,
and
to
receive
instruction
,
and
to
return
unto
him
that
smote
;
The
punishment
or
rod
,
which
did
tender
him
the
sins
which
brought
this
upon
his
back
;
The
mercy
of
God
which
drew
off
the
wrath
,
and
though
it
might
have
been
a
destroying
sword
at
once
,
that
destruction
should
not
have
risen
up
the
second
time
,
yet
it
so
wrought
with
the
master
,
that
he
would
try
the
sinner
yet
a
little
longer
,
thou
mightst
have
been
among
the
dead
,
yea
among
the
damned
for
thy
former
sinnings
,
yet
mercy
hath
so
tempered
justice
,
that
time
is
left
thee
to
repent
,
and
this
space
thou
abusest
to
sin
again
;
yea
,
though
justice
met
with
thee
for
them
already
,
yea
though
mercy
released
thee
yet
a
little
longer
,
yea
though
thou
didst
confess
these
sins
,
yea
though
thou
wert
greatly
troubled
for
these
sins
,
yea
though
thou
didst
resolve
against
these
sins
;
and
if
thou
thus
sinnest
more
,
will
not
thy
punishment
be
greater
?
Doth
not
God
hate
sins
now
as
well
as
then
?
Or
if
thou
be
greater
in
transgressions
,
will
he
be
less
in
justice
?
Canst
thou
expect
mercy
should
come
more
easily
,
when
sin
is
raised
more
deeply
.
He
that
being
often
reproved
hardneth
his
neck
(
saith
Solomon
,
Prov.
29.
1.
)
shall
suddenly
be
destroied
,
and
that
without
remedy
:
The
same
may
be
affirmed
of
being
punished
;
usually
perseverance
in
sin
after
punishment
,
brings
a
sudden
and
a
sore
destruction
.
God
hath
many
arrows
which
flie
over
the
heads
,
and
after
that
hee
hath
arrows
to
wound
the
hearts
of
his
enemies
.
You
know
that
there
be
not
onely
warning-pieces
,
but
murdering-pieces
in
the
roial
artillery
.
The
punishment
which
a
man
hath
already
felt
for
his
sins
,
are
but
so
many
warning-pieces
to
repent
,
to
return
from
sin
;
but
if
men
will
harden
their
hearts
,
there
are
murdering-pieces
;
God
can
so
deeply
strike
,
that
destruction
shall
not
rise
up
the
second
time
.
2.
The
second
conviction
shall
be
of
Duty
:
If
the
further
Ignorant
Misconstruction
;
as
if
Gods
●glon
;
I
have
a
message
unto
thee
from
God
.
2.
Atheistical
pride
;
as
Pharaoh
,
who
is
the
Lord
,
that
I
should
let
Israel
go
?
When
a
3.
Froward
Impatience
:
when
persons
are
sensible
of
punishment
,
but
vex
against
God
,
who
strikes
so
close
,
yea
and
like
that
This
evil
is
of
the
Lord
,
why
should
I
wait
on
the
Lord
any
longer
?
When
men
will
forsake
God
because
hee
doth
punish
them
,
this
is
a
further
sin
,
and
makes
way
for
more
sinning
.
The
soul
,
which
is
most
apt
through
a
murmuring
impatience
to
question
God
,
will
be
apt
through
a
presumptuous
confidence
to
sin
against
God
;
in
the
dead
sea
there
is
least
sailing
,
and
in
the
raging
sea
,
there
is
most
ship-wracking
.
4.
Empty
confessions
,
when
persons
satisfie
themselvs
with
words
,
and
a
meer
form
of
Repentance
,
putting
on
for
the
time
a
grave
that
he
and
his
people
had
sinned
,
but
still
he
hardned
his
heart
,
and
would
not
let
Israel
go
:
Hypocritical
humiliation
or
repentance
,
because
rising
from
mutable
causes
,
lasts
not
long
,
nor
changes
the
disposition
of
the
soul
.
The
sore
which
is
but
covered
and
not
cured
,
will
break
out
again
.
5.
Negligent
remissions
:
An
heart
which
likes
not
to
change
its
course
,
may
ye
for
the
obtaining
some
special
good
,
give
out
6.
Partial
reservations
;
when
men
in
or
after
punishment
will
In
the
second
place
let
us
apply
our
selvs
to
such
waies
as
may
take
us
off
from
sinning
,
yet
more
after
punishment
,
which
you
have
heard
doth
make
the
condition
yet
worse
.
The
directions
which
I
would
commend
unto
you
,
are
these
:
1.
In
all
punishment
for
sinning
follow
the
writ
,
open
it
,
and
see
whose
name
is
in
it
;
my
meaning
is
,
enquire
into
thy self
,
search
diligently
for
whose
sake
this
evil
befals
thee
;
as
the
Mariners
in
Jonah
concerning
the
tempest
,
they
did
cast
lots
,
that
they
might
know
for
whose
cause
that
evil
was
upon
them
;
so
should
we
in
the
presence
of
our
punishment
,
when
Gods
hand
is
in
any
kind
upon
us
,
search
and
lift
up
our
hands
unto
God
,
to
shew
us
the
special
reasons
of
his
wrath
and
indignation
;
for
though
earthly
parents
do
many
times
inconsiderately
in
passion
chastize
their
children
after
their
own
pleasure
,
yet
God
doth
it
wisely
and
never
without
cause
;
we
may
say
of
all
our
punishment
what
the
Prophet
saith
to
the
Israelites
,
Jer.
4.
18.
Thy
way
and
thy
doings
have
procured
these
things
unto
thee
,
this
is
thy
wickedness
,
&c.
Punishments
never
prove
reformations
,
until
first
they
be
informations
;
they
never
cure
the
heart
,
unless
first
they
clear
the
eye
:
We
must
first
spell
the
Lesson
,
before
we
can
take
it
forth
;
therefore
this
do
,
if
thou
canst
not
find
the
specialty
of
thy
provocations
,
1.
Look
thy
afflictions
and
punishments
well
in
the
face
;
perhaps
thou
mayest
in
them
see
the
very
feature
of
thy
sin
which
hath
caused
God
to
punish
thee
;
very
usually
,
that
punishment
which
is
a
Rod
,
is
also
a
Glass
,
it
shews
us
the
fault
for
which
we
are
lashed
.
2.
Observe
thy self
in
the
estate
when
thy
punishment
doth
come
;
do
but
recal
thy
bent
of
heart
,
course
,
ways
,
imagination
,
devices
;
sometimes
a
man
is
taken
by
the
punishment
,
when
he
is
dealing
in
a
way
which
doth
more
especially
provoke
God
.
3.
Peruse
the
Word
,
and
well
consider
what
sins
have
brought
down
such
kind
of
punishment
.
Josephs
brethren
did
,
the
remembrance
of
former
evils
,
Surely
this
is
befallen
us
because
of
our
brother
,
&c.
said
they
:
So
our
hearts
tell
us
,
Well
,
assuredly
this
comes
upon
me
for
my
Swearing
,
for
my
Drunkenness
,
for
my
Uncleanness
,
for
my
Covetousness
,
&c.
2.
When
your
sins
are
brought
to
light
,
that
you
can
say
,
Here
is
my
punishment
,
and
there
are
my
sins
;
then
go
to
God
By
most
humble
and
broken
Confession
,
that
thou
hast
done
wickedly
,
but
the
Lord
hath
dealt
most
righteously
;
acquit
him
,
but
condemn
thy self
:
Accuse
and
indite
thy
sinning
soul
;
O
Lord
,
thus
and
thus
have
I
sinned
and
provoked
thee
,
&c.
Deal
ingenuously
with
the
Lord
,
and
freely
confess
unto
him
,
and
never
leave
,
until
thy
soul
be
afflicted
for
sinning
,
as
well
as
thy
body
;
until
thou
canst
grieve
a
thousand
times
more
for
thy
sins
,
than
for
thy
punishment
;
for
the
dishonour
which
God
hath
felt
by
thy
sinnings
,
than
for
the
smart
which
thou
feelest
under
thy
punishments
.
By
most
vehement
and
constant
Petition
;
and
that
for
two
things
especially
,
1.
Reconciliation
with
that
God
whom
thou
hast
so
much
provoked
by
thy
sinnings
:
As
Moses
said
to
Aaron
,
Take
a
Censer
,
and
put
fire
therein
from
off
the
Altar
,
and
go
quickly
to
the
Congregation
,
and
make
an
attonement
:
So
let
us
speedily
strive
to
reconcile
our selves
unto
the
Lord
,
beseeching
him
to
love
us
freely
,
to
receive
us
graciously
,
to
pardon
us
for
his
own
sake
,
to
remember
our
sins
no
more
,
not
to
contend
with
us
for
ever
,
but
to
cast
our
sins
into
the
depths
of
the
Sea
,
and
mercifully
to
be
our
God
.
And
in
this
business
of
reconciling
our selves
with
God
,
take
notice
,
1.
Of
the
meritorious
cause
of
it
,
which
is
the
bloud
of
Christ
,
called
therefore
our
attonement
,
Rom.
5.
and
our
Propitiation
,
1
Joh.
2.
1.
Now
beseech
the
Lord
to
look
on
thee
in
Christ
,
and
to
remember
the
bloud
of
the
everlasting
Covenant
,
which
was
shed
for
the
remission
of
sins
,
and
to
make
peace
:
Beseech
him
to
be
reconciled
unto
thee
in
and
through
Christ
,
and
do
thou
stedfastly
trust
unto
him
by
faith
for
it
.
2.
Of
the
means
of
it
.
To
the
Word
,
to
Prayer
:
O
be
earnest
for
such
dispositions
upon
which
the
Lord
will
●eal
mercy
and
forgiveness
.
He
will
be
gracious
to
the
cry
of
the
mournfull
soul
,
Isa.
30.
19.
and
to
the
penitent
,
2
Chron.
7.
14.
2.
Sanctification
:
Alas
,
if
the
Lord
should
lay
upon
thee
Hearty
contrition
for
sins
past
:
He
who
is
a
merry
Penitent
,
proves
an
easie
Delinquent
;
if
former
sinnings
be
no
Grief
,
future
sinnings
will
be
no
Fear
;
he
will
never
with
stedfastness
learn
a
good
Course
,
who
can
without
mournfulness
come
off
from
a
bad
Way
.
Beg
of
God
for
ever
to
make
thee
sensible
and
mournful
.
2.
Real
Conversion
:
That
the
very
frame
of
the
Mind
,
Will
and
Affections
be
A
sincere
love
of
Solid
fear
of
God
:
A
reverent
awe
,
both
of
his
goodness
Watchfulness
over
our
special
corruptions
;
which
,
if
any
,
will
make
us
to
And
he
fain
would
have
filled
his
belly
with
the
busks
that
the
Swine
did
eat
,
and
no
man
gave
unto
him
.
These
words
comprehend
in
them
two
things
,
First
,
The
utmost
design
of
the
sinful
Prodigal
,
He
would
fain
have
filled
his
belly
with
the
husks
that
the
Swine
did
eat
.
Secondly
,
The
utmost
disappointment
,
of
that
utmost
design
,
And
no
man
gave
unto
him
.
According
to
either
of
these
,
there
are
two
Propositions
observable
by
us
;
viz.
That
a
sinner
will
go
through
,
and
try
the
utmost
extremities
and
wayes
ere
he
will
return
from
his
sins
.
2.
That
nothing
shall
avail
the
shuffling
and
trying
sinner
,
untill
he
doth
return
from
his
sins
.
When
the
Lord
forsakes
a
man
,
nothing
avails
to
help
a
man
.
That
a
sinner
will
try
all
wayes
,
and
go
through
the
utmost
extremities
,
ere
he
will
return
from
his
sins
.
The
Prodigal
here
spends
all
,
yet
he
returns
not
;
he
is
pinched
with
famine
,
yet
he
returns
not
;
he
joyns
himself
with
a
Citizen
,
and
he
sends
him
to
feed
Swine
,
yet
doth
he
not
return
:
if
he
could
have
got
but
the
husks
which
the
Swine
did
eat
;
husks
are
but
poor
,
empty
,
light
things
,
miserable
nourishment
;
but
if
he
could
have
made
any
shift
,
any
way
to
have
supported
himself
,
he
would
not
have
returned
unto
his
Father
.
Thus
you
read
of
Pharaoh
,
that
though
there
were
a
Climax
of
plagues
upon
him
,
and
wonders
of
ruine
upon
his
Land
,
and
Cattel
,
and
Servants
,
rising
like
a
Tide
and
Flood
,
yet
till
it
came
to
his
first-born
,
and
the
next
stroke
was
to
reach
his
own
life
,
he
would
not
obey
the
Voice
of
the
Lord
in
letting
of
Israel
go
;
like
obstinate
defendants
in
a
City
,
which
will
lose
one
Outwork
after
another
,
and
suffer
the
Undermining
of
their
Walls
,
ere
they
will
come
to
terms
of
Capitulation
.
So
we
read
of
the
Israelites
before
the
Captivity
,
how
extremely
they
did
endure
a
very
succession
of
Judgments
,
and
variety
of
strange
punishments
before
they
would
return
?
Amos
4.
6.
Cleanness
of
teeth
,
and
want
of
bread
;
yet
have
they
not
returned
to
me
,
saith
the
Lord
.
Ver.
7.
Rain
was
withheld
,
and
great
scarcity
was
there
of
water
;
yet
,
Ver.
8.
Have
ye
not
returned
to
me
.
Ver.
9.
Smiting
,
with
blasting
,
and
mildew
,
and
the
Palmer
worm
,
yet
,
&c.
Ver.
10.
Pestilence
after
the
manner
of
Egypt
,
and
the
Sword
;
yet
have
ye
not
returned
.
Ver.
11.
Overthrowing
some
of
them
as
God
overthrew
Sodom
and
Gomorrha
,
and
pulling
some
of
them
as
a
firebrand
out
of
the
burning
;
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
And
thus
was
it
with
them
after
the
Captivity
,
all
the
famine
and
miseries
,
which
they
suffered
in
the
Siege
,
where
the
mothers
were
forced
to
eat
their
children
of
a
span
long
,
Lam.
2.
And
all
the
merciless
devourings
of
the
sword
,
and
all
the
kinds
of
destroying
sicknesses
,
did
not
turn
them
to
the
Lord
against
whom
they
had
sinned
;
but
after
all
,
they
spend
the
utmost
of
their
pollicies
for
safety
,
running
into
Egypt
,
flying
unto
Ashur
;
they
tryed
all
sorts
of
fruitless
confidences
,
before
they
would
return
unto
the
Lord
,
therefore
doth
the
Lord
threaten
to
hedge
their
ways
with
thorns
,
and
to
make
a
wall
that
they
shall
not
find
their
paths
.
Hos.
2.
6.
(
i.
)
he
would
cast
them
upon
such
a
condition
that
they
should
not
go
any
further
,
or
if
they
did
,
they
should
have
little
ease
,
they
should
walk
as
upon
thorns
,
upon
continual
prickings
and
woundings
;
and
all
this
must
be
done
before
they
will
return
to
their
first
husband
,
vers.
7.
Now
for
the
clearer
opening
of
this
Assertion
,
consider
of
these
particulars
:
1.
That
it
is
to
be
understood
of
the
natural
temper
of
the
sinner
.
The
sinner
may
be
considered
two
wayes
under
extremities
:
As
effectually
assisted
by
the
preventing
grace
of
God
,
which
is
of
surpassing
vertue
to
renew
the
soul
,
and
to
conquer
its
stubbornness
and
aversness
,
and
effectually
to
perswade
and
draw
in
the
heart
to
yield
unto
God
,
and
to
give
up
its
weapons
of
lusts
.
The
which
grace
(
if
God
infuseth
)
at
any
time
whether
before
,
or
under
,
or
after
afflictions
,
then
the
sinner
doth
not
wander
in
the
paths
of
perversness
,
nor
doth
he
hold
out
so
long
,
but
in
stead
of
trying
all
ways
to
continue
in
his
sins
,
he
will
speedily
assay
all
the
ways
to
be
freed
from
them
.
As
left
unto
his
own
corrupt
spirit
,
and
the
projects
,
contrivances
and
ways
thereof
.
And
thus
it
is
with
him
,
like
a
besieged
enemy
,
which
will
retreat
from
hold
to
hold
,
and
dispute
every
inch
of
ground
,
before
he
will
give
up
the
City
:
So
is
it
with
the
sinner
,
his
heart
will
devise
one
defence
after
another
,
and
he
hath
yet
another
shift
,
though
he
be
many
times
hardly
beset
in
his
name
,
or
in
his
estate
,
or
in
his
body
,
yea
,
or
in
his
conscience
.
And
God
doth
narrowly
watch
over
him
,
and
doth
spoil
him
of
his
many
false
confidences
,
and
deals
more
smartingly
with
him
to
yield
and
return
;
yet
he
hath
not
onely
much
subtilty
of
spirit
behind
to
delude
all
,
but
also
he
hath
exceeding
stubbornness
of
spirit
to
oppose
all
the
means
which
are
used
for
his
conversion
.
2.
We
must
distinguish
of
the
ways
whereby
God
doth
deal
with
a
sinner
;
which
are
of
two
sorts
:
Some
are
Victorious
ways
,
Moral
wayes
,
which
consist
onely
in
external
means
;
not
in
the
infusing
of
grace
,
but
rather
in
the
proposal
of
it
,
and
invitations
thereto
by
counsel
,
reproof
,
threats
,
rewards
,
and
seconding
this
proposal
with
some
or
many
miseries
:
the
Proposition
,
That
a
sinner
will
use
all
the
wayes
and
methods
ere
he
will
return
from
his
sins
,
is
to
be
understood
onely
,
when
God
deals
with
him
in
a
moral
way
,
by
the
presence
of
means
onely
,
(
not
otherwise
)
for
which
his
corrupt
heart
may
be
too
strong
.
3.
We
must
distinguish
of
turning
from
sin
:
It
is
two-fold
,
either
4.
There
are
two
sorts
of
sins
in
a
person
:
Some
which
are
more
useless
,
either
for
the
profit
,
or
for
the
pleasure
of
the
sinner
;
5.
There
are
two
kinds
of
subsistence
:
One
is
comfortable
,
wherein
6.
This
proposition
holds
true
of
all
sorts
of
extremities
:
Inward
,
7.
Lastly
,
This
is
true
not
only
in
a
transcient
and
passionate
a
more
permanent
and
deliberate
sense
:
When
a
sinner
is
exempted
from
the
times
of
rashness
,
and
is
able
to
see
and
judge
of
his
wayes
and
courses
to
be
sinful
.
Yet
is
it
possible
,
that
he
may
suffer
not
a
little
,
but
much
evil
;
not
in
one
kind
,
but
in
manifold
kinds
;
not
for
a
short
time
,
but
for
some
long
duration
;
many
weeks
,
yea
,
perha●s
many
years
,
ere
his
heart
doth
yield
to
return
from
his
sinful
wayes
to
God
.
Thus
briefly
have
you
the
Explication
of
the
Assertion
.
Now
I
will
touch
two
things
more
,
and
so
proceed
to
the
Application
.
One
,
how
this
may
be
manifested
to
be
true
:
Another
,
why
it
is
,
or
should
be
thus
with
a
sinful
heart
.
Quest.
1.
How
it
may
appear
,
that
a
sinful
person
will
try
all
,
&c.
ere
he
will
return
?
Sol.
It
may
manifestly
appear
,
if
you
consider
these
particulars
.
1.
The
patient
continuation
of
spiritual
means
,
without
any
fruit
of
Conversion
:
God
hath
used
incessant
means
,
and
followed
and
pressed
upon
sinners
by
his
Servants
,
the
Messengers
of
his
Word
many
times
,
and
for
a
long
time
,
yet
they
repented
not
,
nor
turned
from
their
sins
.
2
Chr.
36.
15.
The
Lord
God
of
their
fathers
sent
to
them
by
his
Messengers
,
rising
up
betimes
and
sending
:
he
did
send
,
and
send
again
.
Ver.
16.
But
they
mocked
the
Messengers
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
,
until
there
was
no
remedy
.
So
Matth.
23.
37.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
Prophets
,
and
stonest
them
which
are
sent
unto
thee
;
how
often
would
I
have
gathered
thy
children
together
,
even
as
an
Hen
gathereth
her
chickens
under
her
wings
,
and
ye
would
not
?
Rom.
10.
21.
And
to
Israel
he
saith
,
All
the
day
long
I
have
stretched
forth
my
hands
unto
a
disobedient
and
gainsaying
people
.
2.
The
large
expectations
of
God
,
for
the
returning
of
sinners
,
without
any
success
:
Luke
13.
7.
Behold
,
these
three
years
I
come
seeking
fruit
on
this
figtree
,
and
find
none
.
Num.
14.
11.
The
Lord
said
unto
Moses
,
How
long
will
this
people
provoke
me
?
and
how
long
will
it
be
ere
they
believe
me
,
for
all
the
signes
which
I
have
shewed
among
them
?
Ver.
27.
How
long
shall
I
bear
with
this
evil
Congregation
which
murmur
against
me
?
Jer.
4.
14.
O
Jerusalem
,
wash
thine
heart
from
wickedness
,
that
thou
mayest
be
saved
;
how
long
shall
thy
vain
thoughts
lodge
within
thee
.
Hos.
8.
5.
How
long
will
it
be
ere
they
attain
to
innocency
?
Jer.
13.
27.
O
Jerusalem
,
wilt
thou
not
be
made
clean
?
when
shall
it
once
be
?
3.
The
long
and
exceeding
complaints
of
God
concerning
sinners
:
I
am
pressed
under
you
,
as
a
Cart
is
pressed
that
is
full
of
Sheaves
.
Jer.
15.
6.
Thou
hast
forsaken
me
,
saith
the
Lord
;
thou
art
gone
backward
,
therefore
will
I
stretch
out
my
hand
against
thee
;
I
am
weary
of
repenting
.
Isa.
43.
24.
Thou
hast
made
me
to
serve
with
thy
sins
;
thou
hast
wearied
me
with
thine
iniquities
.
4.
The
Non-plusses
(
if
I
may
so
phrase
it
)
that
wicked
and
obstinate
persons
,
by
continuing
in
their
sins
,
have
put
God
unto
:
O
Ephraim
,
what
shall
I
do
unto
thee
?
O
Judah
,
what
shall
I
do
unto
thee
?
for
your
goodness
is
as
a
morning
cloud
,
and
as
the
early
dew
it
goeth
away
.
This
is
an
Antropopathy
,
a
speech
after
the
manner
of
men
.
Not
that
God
doth
not
know
what
to
do
;
but
he
expresseth
himself
after
the
manner
of
a
person
who
hath
used
all
the
wayes
and
means
to
reclaim
another
,
and
yet
the
other
,
though
sometimes
cunningly
he
pretends
a
reformation
,
falls
away
again
.
Now
,
saith
a
father
,
such
and
such
wayes
have
I
used
,
and
such
wayes
,
and
nothing
doth
avail
;
my
son
still
is
wicked
,
he
runs
on
from
evil
to
worse
;
I
know
not
what
to
do
with
him
,
I
can
think
of
no
course
,
&c.
So
,
Isa.
5.
4.
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
wherefore
when
I
looked
for
grapes
,
brought
it
forth
wild
grapes
.
5.
Nay
,
the
kinds
of
Despair
(
as
it
were
)
which
God
hath
conceived
after
many
dealings
,
to
do
any
good
,
or
to
reclaim
them
I
will
go
and
return
to
my
place
.
Isa.
1.
5.
Why
should
ye
be
stricken
any
more
,
ye
will
revolt
more
and
more
?
Jer.
23.
29.
I
will
utterly
forget
you
,
and
I
will
forsake
you
;
reprobate
silver
shall
men
call
them
.
6.
Yea
,
those
dying
knells
and
farewel
wishes
and
resolutions
Why
will
ye
dye
?
And
,
You
shall
dye
in
your
sins
;
and
I
will
forsake
you
;
and
I
will
utterly
destroy
you
.
Luke
19.
41.
He
beheld
the
City
,
and
wept
over
it
;
Ver.
42.
O
that
thou
hadst
known
,
even
thou
,
at
the
least
in
this
thy
day
,
the
things
which
belong
unto
thy
peace
:
but
now
they
are
hid
from
thine
eyes
.
Gen.
6.
3.
My
Spirit
shall
not
alwayes
strive
with
him
.
7.
Lastly
,
It
may
appear
that
sinners
will
try
all
wayes
ere
they
turn
,
and
endure
much
,
By
the
multiplication
of
many
I
will
make
thee
sick
in
smiting
thee
,
because
of
thy
sins
.
So
that
when
all
is
done
and
suffered
,
God
must
say
and
do
what
he
promises
in
Isa.
57.
17.
I
was
wroth
with
him
,
and
smote
him
,
I
hid
me
,
and
was
wroth
,
and
he
went
on
frowardly
in
the
way
of
his
heart
.
Ver.
18.
I
have
seen
his
wayes
and
will
heal
him
.
When
all
is
done
,
one
thing
more
God
must
do
,
he
must
come
into
the
heart
,
and
over-rule
,
and
heal
,
and
turn
it
,
and
then
it
shall
be
turned
.
Qu.
2.
Now
for
the
second
Question
,
Why
it
should
be
thus
,
that
sinners
should
try
all
the
wayes
,
and
indure
to
the
utmost
rather
I
answer
,
It
is
not
either
,
1.
Because
sin
is
such
an
Excellent
evil
then
misery
;
and
therefore
this
shall
be
endured
rather
The
sinner
doth
exceedingly
love
his
sin
:
The
heart
of
a
sinner
is
set
on
his
sin
;
he
hath
made
a
Covenant
with
death
,
and
an
agreement
with
hell
.
He
loves
darkness
,
and
is
held
fast
with
the
bonds
and
cords
of
his
sinful
affections
.
A
person
doth
many
times
suffer
pains
sharper
then
death
,
because
he
doth
exceedingly
love
life
:
Why
?
a
sinner
loves
his
sin
as
he
loves
his
life
;
nay
,
more
then
his
life
,
the
which
he
doth
often
hazard
for
ever
to
preserve
his
sin
.
2.
The
sinner
is
a
Fool
:
Put
a
fool
never
so
oft
in
the
Stocks
,
it
doth
There
is
a
marvellous
stout
Spirit
of
pride
in
the
sinner
;
who
is
therefore
said
to
A
vain
presumption
,
that
yet
their
sinful
wayes
shall
be
well
at
last
:
It
is
but
bearing
a
while
,
and
at
length
their
calamities
will
off
.
He
who
goes
on
in
a
sinful
way
,
is
never
without
some
sinful
project
and
chimeraes
;
silly
fancies
of
some
good
,
and
some
support
and
wearing
out
of
his
troubles
,
&c.
5.
There
is
a
bitter
contrariety
twixt
the
wayes
of
God
and
the
sinners
heart
.
Light
and
darkness
are
not
more
opposite
;
hence
is
it
that
in
Job
they
say
unto
God
,
Depart
from
us
,
we
desire
not
the
knowledg
of
the
Almighty
.
And
in
Psal.
2.
They
break
the
cords
in
sunder
.
And
Heb.
10.
They
are
said
to
offer
despight
unto
the
Spirit
of
Grace
.
Holiness
and
holy
walking
,
ah
!
it
is
that
which
their
hearts
hate
more
then
hell
;
they
will
adventure
their
damnation
,
before
they
will
affect
and
practice
holiness
;
no
greater
burden
and
torment
to
them
then
it
.
6.
And
sometimes
Unbelief
may
be
a
special
cause
,
why
a
sinner
doth
thus
shift
and
The
Vanity
of
a
corrupt
Judgment
,
which
deludes
Now
I
proceed
to
the
Application
of
this
point
;
the
Uses
are
many
,
1.
For
Conviction
of
Error
in
Judgment
.
1.
That
it
is
an
easie
work
to
Repent
,
and
to
leave
sin
.
When
I
am
sick
,
or
come
to
dy
,
then
I
will
think
of
that
work
.
No
,
brethren
,
if
the
heart
of
man
be
of
so
subtil
a
temper
,
and
so
perverse
a
frame
,
can
afflictions
do
it
of
themselves
?
if
the
love
of
sin
be
so
strongly
in
grain
,
that
many
waters
of
afflictions
cannot
wash
it
out
,
nor
many
beams
of
mercy
melt
and
turn
it
;
you
must
then
imagine
it
not
to
be
an
easie
work
to
turn
the
heart
from
sin
,
if
it
will
adventure
the
loss
of
heaven
,
and
the
endurance
of
hell
,
and
the
actual
presence
of
many
sore
calamities
;
confess
then
,
That
the
descents
into
sin
are
easie
,
but
the
returns
from
it
are
not
ordinary
or
facile
.
Faciles
aditus
Dificiles
oxitus
,
saith
St.
Austin
.
More
is
required
to
Convert
,
then
External
and
Congruous
Grace
.
Where
all
the
means
,
tending
to
the
Conversion
of
a
sinner
,
are
opposed
,
and
,
as
it
were
,
wholly
defeated
and
frustrated
,
there
the
heart
is
not
so
easily
wrought
upon
to
ret●rn
.
2.
That
no
more
is
required
to
Convert
a
sinner
,
but
External
and
Congruous
Grace
;
as
if
the
heart
were
like
a
Fish
upon
the
hook
,
which
might
be
drawn
at
pleasure
to
the
shore
;
or
,
like
Wax
prepared
,
and
it
were
no
more
but
to
put
on
the
Seal
:
or
,
as
if
to
Convert
a
sinne
,
were
no
more
then
to
report
a
History
,
or
to
offer
a
man
a
Purchase
.
Nay
,
but
there
must
be
likewise
Impressions
as
well
as
Invitations
;
not
only
Means
,
but
Grace
it self
;
not
only
the
Rod
and
Word
,
but
likewise
the
Spirit
of
God
,
and
his
mighty
Operation
;
not
only
a
Voice
saying
,
This
is
the
way
,
but
also
the
Spirit
of
God
which
must
cause
us
to
walk
in
that
way
:
there
must
be
healing
Medicines
put
within
the
Soul
by
the
hand
of
God
himself
,
or
else
all
the
means
in
the
world
,
the
Word
,
the
Sacraments
,
the
afflictions
,
and
miseries
,
and
examples
may
say
and
complain
with
the
Prophet
,
Isa.
49.
4.
I
have
laboured
in
vain
:
I
have
spent
my
strength
for
nought
.
2.
For
Information
.
1.
Of
that
excessive
stubbornness
and
madness
in
the
hearts
of
us
sinners
.
Good
Lord
!
what
an
hand
hath
sin
Of
the
admirable
patience
and
goodness
of
God
.
Not
without
reason
is
he
stiled
a
God
of
long-suffering
,
and
to
endure
with
much
long-suffering
the
vessels
of
wrath
:
and
his
Goodness
,
the
riches
of
Goodness
.
Rom.
9.
22.
Rom.
2.
4.
That
he
should
look
after
a
sinner
,
nay
,
speak
,
nay
,
strike
,
nay
,
wound
,
nay
,
almost
take
away
his
life
to
save
his
life
;
that
he
should
run
after
a
proud
and
resisting
sinner
,
though
a
sinner
doth
contrive
the
ways
of
opposing
,
and
cunningly
strives
against
all
the
methods
of
mercy
;
yet
that
God
should
not
desert
him
,
and
give
him
over
,
but
try
again
and
again
,
and
be
actively
ready
to
give
grace
to
an
unwilling
,
to
a
resisting
,
to
an
obstinate
,
foolish
sinner
!
who
but
a
vile
sinner
would
obstinately
abuse
such
great
mercy
?
who
but
a
God
would
endure
the
same
with
so
much
patience
?
It
is
not
that
the
Lord
seeth
not
the
ways
of
a
sinner
(
for
he
is
Omniscient
;
)
It
is
not
that
he
approves
or
likes
the
ways
of
a
sinner
,
(
for
he
is
most
Holy
;
)
It
is
not
that
he
will
not
recompence
the
ways
of
a
sinner
,
(
for
he
is
most
Just
;
)
It
is
not
that
he
wants
power
to
execute
his
wrath
Almighty
:
)
No
,
no
,
that
he
all
this
while
spares
and
holds
up
,
ariseth
onely
from
his
nature
,
which
is
delighted
rather
to
shew
mercy
,
and
which
is
slow
to
wrath
,
and
of
much
long-suffering
.
3.
Of
the
freeness
of
Gods
grace
.
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
Rom.
9.
16.
Alas
!
what
is
3.
For
Caution
:
And
this
is
the
main
Use
which
I
desire
to
To
take
heed
of
shuffling
with
God
,
and
digging
after
pits
,
which
will
hold
no
water
,
when
God
calls
upon
us
by
his
Word
,
or
by
his
Corrections
,
to
return
from
our
sins
unto
him
,
and
not
to
hold
them
fast
,
or
to
withstand
the
Lord
,
and
hold
him
off
.
Here
I
shall
propound
two
things
:
1.
Some
Motives
,
or
Arguments
to
hearken
unto
this
;
2.
Some
Rules
and
Directions
to
guide
us
.
The
Motives
may
respect
us
either
,
1.
It
is
a
most
precious
thing
which
the
Lord
offers
unto
us
,
when
at
first
he
calls
upon
us
to
leave
our
sins
,
and
to
return
unto
him
.
A
thing
may
be
reputed
precious
,
partly
,
in
respect
of
the
necessity
of
it
,
when
it
doth
so
nearly
concern
us
,
that
we
are
undone
without
it
.
Now
what
shall
become
of
us
,
unless
we
come
off
from
our
sins
?
What
is
it
that
we
so
shuffle
for
,
and
will
not
let
it
go
?
What!
is
it
a
good
in
it self
,
or
a
cause
of
good
to
us
?
and
what
is
it
that
we
so
hold
off
from
?
is
it
not
Grace
and
Salvation
?
I
shall
perish
with
hunger
,
saith
the
Prodigal
.
So
mayest
thou
truly
say
,
Unless
I
do
accept
of
this
offer
of
Grace
,
if
I
do
thus
hold
on
in
my
sinfull
ways
,
if
I
shuffle
never
so
long
,
yet
if
I
continue
thus
,
I
shall
at
length
perish
for
ever
,
Exod.
10.
7.
Knowest
thou
not
that
Egypt
is
destroyed
?
so
,
&c.
to
go
on
thus
is
the
way
of
death
,
to
return
and
submit
is
the
onely
way
of
life
:
I
cannot
be
saved
unless
I
repent
:
It
is
not
a
vain
thing
for
which
the
Lord
strives
with
me
,
it
is
to
give
grace
and
life
to
my
poor
soul
.
In
respect
of
the
excellency
of
it
:
Excellent
things
are
truly
precious
.
Now
every
grace
is
excellent
,
it
hath
a
native
beauty
in
it
,
and
makes
us
a
choice
and
estimable
people
.
Do
throughly
weigh
a
penitent
and
converted
condition
,
how
in
it
we
are
partakers
of
the
Divine
nature
;
what
a
communion
we
have
thereby
with
God
;
what
a
fellowship
with
Jesus
Christ
;
how
we
pass
from
death
to
life
,
are
made
the
sons
of
God
,
and
become
the
heirs
of
glory
,
and
will
we
then
thus
devise
and
flie
from
our
best
good
;
Why
!
when
the
Lord
offers
grace
to
a
sinner
,
what
doth
he
therein
but
offer
himself
to
be
his
God
,
offer
Christ
to
be
his
Saviour
,
offer
the
pardon
of
all
his
sins
,
offer
all
the
comforts
of
his
Spirit
,
the
blessings
of
his
promises
,
and
the
hopes
of
eternal
life
;
and
if
this
be
not
an
excellent
thing
,
what
is
?
can
a
better
or
greater
matter
be
tendred
to
you
.
2.
The
Lord
will
not
alwaies
be
calling
upon
us
,
nor
tendring
repentance
unto
life
,
and
which
brings
forth
salvation
,
as
the
Apostle
My
Spirit
shall
not
alwaies
strive
,
saith
God
,
Gen.
6.
God
strives
,
when
he
comes
close
in
any
means
.
2.
When
hee
continueth
and
multiplieth
means
.
And
to
day
if
ye
will
hear
his
voice
,
harden
not
your
hearts
,
as
in
the
provocation
,
Heb.
3.
God
did
deal
often
with
the
Israelites
by
wonders
,
by
words
,
by
corrections
;
but
you
know
that
though
he
bore
long
with
them
,
yet
he
did
not
bear
for
ever
;
at
length
he
consumed
and
made
an
end
of
them
,
he
would
not
continue
to
seek
after
them
for
ever
.
I
will
ease
me
of
mine
adversaries
;
Cut
it
down
,
why
cumbers
it
the
ground
.
If
we
will
not
become
obedient
,
he
can
quickly
destroy
us
for
our
disobedience
.
There
is
a
day
wherein
God
offers
himself
to
be
ours
in
grace
and
peace
,
how
long
or
how
short
that
day
is
,
I
cannot
justly
determine
;
onely
of
this
we
may
bee
sure
,
that
God
may
in
justice
refuse
us
for
ever
,
if
we
refuse
him
once
.
Note
these
Scriptures
,
and
they
may
perhaps
awaken
and
recall
us
,
Ezek.
24.
12.
She
hath
wearied
her self
with
lies
,
and
her
great
s●um
went
not
forth
out
of
her
,
her
scum
shall
be
in
the
fire
.
v.
13.
In
thy
filthiness
is
lewdness
,
because
I
have
purged
thee
(
by
afflictions
,
)
and
thou
wast
not
purged
(
by
repentance
,
)
thou
shalt
not
be
purged
from
thy
filthiness
any
more
,
till
I
have
caused
my
fury
to
rest
upon
thee
Ver.
14.
I
the
Lord
have
spoken
it
,
it
shall
come
to
pass
,
and
I
will
do
it
,
I
will
not
go
back
,
neither
will
I
spare
,
neither
will
I
repent
:
aocording
to
thy
waies
,
and
according
to
thy
doings
shall
they
judge
thee
,
saith
the
Lord
God
,
Luke
19.
ver.
42.
Oh!
if
thou
hadst
known
,
even
thou
at
the
least
in
this
thy
day
the
things
which
belong
unto
thy
peace
,
but
now
they
are
hid
from
thine
eies
.
Hebr.
3.
ver.
10.
I
was
grieved
with
that
generation
,
and
said
,
they
do
alwaies
err
in
their
hears
,
and
they
have
not
known
my
waies
.
Vers.
11.
So
I
sware
in
my
wrath
,
they
shall
not
enter
into
my
rest
.
Psal.
81.
ver.
11.
But
my
people
would
not
hearken
to
my
voice
,
and
Israel
would
none
of
me
.
v.
12.
So
I
gave
them
up
to
their
own
hearts
lusts
,
and
they
walked
in
their
own
counsels
.
These
four
places
do
afford
us
four
sad
things
,
which
may
befal
persons
refusing
to
return
from
their
sins
,
and
deluding
that
work
.
1.
That
the
Lord
will
not
still
be
usi●g
of
means
.
2.
That
he
will
draw
off
the
means
.
3.
He
will
leave
such
sinners
,
and
give
them
up
to
themselves
.
4.
They
shall
never
enter
into
his
rest
;
and
this
the
Lord
binds
with
an
Oath
.
Every
one
of
these
is
a
Judgment
sufficiently
fearfull
;
for
,
what
shall
become
of
the
sinner
,
when
the
Lord
shall
(
judicially
)
draw
off
the
means
of
his
Conversion
?
or
if
the
means
be
continued
in
common
to
others
,
yet
he
will
not
work
any
more
upon
that
person
through
them
;
but
he
shall
despise
the
counsels
of
the
Word
,
and
slight
the
message
of
all
Afflictions
;
and
that
a
person
should
run
so
far
and
so
high
in
a
way
of
wickedness
,
that
the
Lord
gives
him
over
as
a
desperate
,
hopeless
,
and
forlorn
wretch
,
to
walk
in
his
own
counsels
,
and
after
the
lusts
of
his
own
heart
;
and
when
the
Lord
seals
him
up
by
his
Oath
,
that
this
is
a
person
who
shall
never
see
my
face
;
though
many
a
sinner
shall
be
pardoned
and
saved
,
yet
this
sinfull
Transgressor
shall
never
enter
into
my
rest
:
Now
what
doth
the
sinner
know
,
who
seeks
new
ways
to
secure
his
sinning
,
and
opposeth
thereby
all
the
ways
which
God
useth
for
his
converting
,
I
say
,
how
doth
he
know
,
but
that
the
Lord
will
deal
thus
with
him
.
God
hath
dealt
so
with
some
,
for
dealing
thus
with
him
;
he
closed
up
the
day
upon
Jerusalem
,
and
left
the
Israelites
to
their
own
hearts
lusts
,
and
never
answered
Saul
any
more
,
neither
by
Prophets
,
nor
by
Dreams
,
and
threatens
to
remove
the
Candlestick
,
Revel.
2.
3.
Consider
,
That
if
the
Lord
should
shew
almost
the
Miracle
of
his
Goodness
towards
such
a
shuffling
sinner
,
his
Conversion
the
Harder
,
for
as
much
as
all
further
degrees
and
steps
be
the
Harsher
;
the
child
which
sticks
so
often
in
the
birth
,
causeth
the
birth
to
be
Surely
,
after
that
I
was
turned
,
I
repented
,
saith
Ephraim
,
and
after
that
I
was
instructed
I
smote
upon
my
thigh
,
I
was
ashamed
,
yea
,
even
confounded
,
because
I
did
bear
the
reproach
of
my
youth
,
Jer.
31.
19.
Then
shall
ye
remember
your
own
evil
ways
,
and
your
doings
that
were
not
good
,
and
shall
loath
your selves
in
your
own
sight
,
for
your
iniquities
,
and
for
your
abominations
.
Ezek.
36.
31.
Ah!
how
it
will
rent
and
press
the
soul
!
Such
a
fool
,
such
a
beast
was
I
,
to
pursue
my
own
ruine
,
to
reject
my
own
mercies
,
to
slight
so
great
salvation
,
to
vex
so
good
a
God
,
and
to
be
so
infinitely
,
unthankfully
base
,
that
if
I
could
have
found
any
means
of
support
,
I
would
never
have
submitted
unto
him
,
and
left
my
sinfull
course
:
Ah!
how
doth
the
Lord
take
this
at
my
hands
?
how
unacceptable
may
my
returning
now
be
,
which
may
seem
rather
to
be
forced
through
extremity
,
than
to
spring
out
of
any
ingenuity
.
So
that
you
see
,
by
our
sinfull
shiftings
,
either
God
may
deny
us
converting
grace
,
or
else
we
shall
make
our
Conversion
much
less
easie
and
comfortable
.
Object
.
But
some
may
say
,
What
can
we
help
it
?
can
we
turn
our
own
hearts
?
it
must
be
the
Lord
who
must
do
that
;
and
he
Sol.
And
is
this
excuse
to
pass
for
currant
?
hath
not
God
dealt
2.
But
What
may
we
do
to
prevent
this
shuffling
,
and
assaying
of
means
to
support
us
in
sinning
,
when
the
Lord
deals
with
us
,
and
Sol.
I
would
commend
these
five
Directions
.
1.
Strive
to
be
convinced
of
this
,
That
as
long
as
the
Course
is
a
sinfull
Course
,
it
can
never
be
a
safe
Course
.
We
may
weary
our selves
in
the
multitude
of
our
imaginations
and
ways
,
but
run
what
course
you
please
,
and
pursue
your
own
devices
,
yet
this
ye
shall
reap
of
the
Lord
,
you
shall
lie
down
in
your
shame
and
sorrow
;
you
may
run
to
new
experiments
,
but
misery
will
follow
your
sins
the
next
time
as
well
as
this
,
and
in
every
way
as
well
as
one
way
:
Your
sins
will
find
you
out
;
and
as
long
as
you
carry
your
sins
with
you
,
you
cannot
keep
off
calamities
from
you
.
2.
Of
necessity
you
must
return
or
perish
:
Your
sinfull
course
is
3.
It
cannot
but
be
best
,
the
sooner
it
is
:
I
must
return
,
or
perish
;
too
soon
I
cannot
return
,
and
the
sooner
the
better
.
A
for
Safety
;
for
,
thy
life
is
very
uncertain
;
and
if
thou
doest
not
leave
thy
sins
to
day
,
thou
mayest
be
in
Hell
(
for
ought
thou
knowest
)
for
thy
sins
to
morrow
:
For
Acceptance
;
the
Lord
likes
it
best
,
when
For
Quietness
;
for
we
do
hereby
deliver
not
onely
our
Souls
,
but
Bodies
also
,
from
many
troubles
,
4.
Strive
against
those
diverting
Principles
,
which
do
draw
thee
from
the
right
and
onely
way
,
and
put
thee
on
by-thoughts
and
thine
own
Power
:
Thou
mayest
be
hindred
of
the
time
which
thou
doest
project
,
and
mayest
want
strength
to
execute
thy
purposes
:
For
sinfull
practises
do
altogether
weaken
our
power
,
whilest
they
delude
us
with
a
conceit
of
strength
hereafter
.
2.
Stoutness
and
pride
of
spirit
:
Do
not
,
in
a
bravery
of
villany
,
dispute
with
the
Almighty
in
sin
,
which
drowns
the
errand
of
all
afflictions
,
&c.
5.
Beseech
the
Lord
,
at
the
very
first
,
to
circumcise
the
stubbornness
of
your
hearts
,
and
to
give
you
the
understanding
ear
,
and
the
obedient
spirit
;
that
when
in
the
Word
he
calls
upon
you
to
turn
from
your
sins
,
your
hearts
may
fall
down
,
and
cry
out
,
O
Lord
,
turn
me
;
and
when
by
afflictions
he
calls
upon
you
to
turn
,
you
may
presently
humble
your
hearts
,
and
cry
out
,
O
Lord
,
pardon
me
;
O
Lord
,
heal
me
;
O
Lord
,
turn
and
save
me
:
Let
us
all
think
of
this
;
You
know
that
the
Lord
is
displeased
with
us
,
and
we
have
hitherto
hardened
our
hearts
against
the
Lord
;
God
hath
dealt
with
us
once
,
twice
,
often
,
in
publick
,
in
private
ways
,
and
still
we
seek
our
own
ways
,
delude
the
work
of
Repentance
,
set
nothing
to
heart
,
nor
repent
of
our
evil
doings
.
I
I.
Now
I
proceed
to
the
Second
thing
,
which
is
,
The
final
disappointment
of
the
Prodigals
assays
and
designs
,
in
these
words
,
[
And
no
man
gave
unto
him
.
]
Whence
I
observe
,
That
nothing
shall
avail
the
shuffling
sinner
,
until
he
doth
turn
from
his
sins
;
but
God
will
disappoint
all
his
projects
,
batter
down
all
his
confidences
,
frustrate
all
his
expectations
,
drive
him
out
of
all
his
harbours
,
and
overthrow
all
the
means
and
ways
which
he
flies
unto
.
Before
I
confirm
this
Assertion
,
let
me
premise
a
few
particulars
,
that
so
you
may
rightly
conceive
the
scope
of
it
.
Thus
then
.
1.
I
intend
the
Assertion
,
of
a
sinner
whom
God
doth
intend
to
convert
;
others
he
may
leave
to
prosper
in
their
imaginations
:
For
you
see
it
raised
from
the
disappointment
of
a
Prodigal
,
one
whose
conversion
at
length
attended
his
manifold
afflictions
,
and
as
manifold
contrivances
to
keep
up
his
sinfull
conversation
:
though
such
a
person
knows
not
it
,
nor
thinks
on
it
,
yet
God
is
secretly
against
him
,
and
thrusts
him
off
from
all
the
Cities
of
Refuge
,
unto
which
he
flies
;
which
way
soever
he
turns
,
and
what
course
soever
he
applies
himself
unto
,
whatsoever
vessel
he
puts
himself
into
,
it
shall
be
like
Jonah's
ship
,
which
will
not
be
quiet
until
he
be
cast
out
,
until
he
doth
come
to
consider
of
his
doings
,
and
return
.
2.
I
intend
the
Assertion
,
of
an
eventual
,
not
of
an
instantaneous
disappointment
:
(
i.
)
Though
for
the
present
,
and
some
short
space
,
the
cunning
sinner
may
quietly
possess
the
fruits
of
his
projects
,
and
solace
himself
in
some
carnal
securities
;
yet
at
length
,
sooner
or
later
,
God
will
again
besiege
him
,
and
take
him
off
.
As
it
was
with
Adonijahs
guests
,
though
for
some
minutes
they
did
feast
and
rejoyce
,
yet
on
a
sudden
they
were
all
amazed
,
fled
and
dispersed
;
or
as
it
is
with
the
Fowls
which
are
pursued
,
though
they
light
,
as
they
think
,
upon
a
prey
,
yet
the
Piece
is
discharged
,
and
they
are
all
driven
away
:
So
is
it
with
the
sinner
(
whom
God
intends
to
convert
)
though
he
may
contrive
a
way
(
as
he
thinks
)
and
quietly
and
safely
go
on
in
his
sinfull
course
,
and
begin
to
sit
down
,
yet
thither
also
will
the
Hue
and
Cry
come
,
and
he
shall
be
forced
away
;
all
that
also
shall
be
dashed
in
pieces
;
there
will
come
down
a
Writ
of
Ejection
,
and
cast
him
out
of
the
house
,
as
it
did
Ahab
out
of
the
Vineyard
which
he
had
unjustly
possessed
;
so
that
he
shall
not
settle
long
upon
any
way
or
course
,
without
some
special
and
effectual
disturbance
from
God
.
3.
The
shuffling
projects
of
a
sinner
may
be
reputed
invalid
,
either
,
when
that
every
thing
or
way
which
he
contrives
is
rased
and
slighted
:
As
a
Ca●●le
,
unto
which
the
Souldiers
fly
,
is
demolished
;
so
when
the
Lord
takes
off
that
Friend
,
or
utterly
blasts
that
course
of
Living
,
that
way
of
Trade
and
Imployment
wherein
a
sinner
trusted
all
his
hopes
with
:
Or
,
When
that
which
the
sinner
contrived
as
his
help
and
strength
,
shall
shut
the
gate
against
him
,
not
admit
him
into
harbour
:
Or
,
when
that
which
he
hath
with
much
art
and
pains
contrived
,
is
so
far
from
proving
an
help
,
that
it
augments
his
grief
and
trouble
:
There
is
,
as
it
were
,
an
evil
spirit
,
put
in
twixt
the
plotting
heart
,
and
the
obtained
help
,
so
that
it
proves
a
bitter
enemy
instead
of
a
friend
,
and
a
further
misery
instead
of
a
comfort
.
One
of
these
ways
doth
God
make
the
shuffling
projects
of
a
sinner
unavailable
;
either
by
blasting
that
vain
Gourd
which
delightfully
shadowed
him
;
or
by
turning
off
the
sinner
from
the
Horns
of
those
Altars
,
unto
which
he
flies
in
times
of
misery
;
or
else
by
making
the
land
of
Egypt
,
into
which
he
flies
for
Bread
and
Corn
,
to
become
an
House
of
cruel
Bondage
;
I
mean
,
by
turning
his
desires
into
,
if
not
Curses
,
yet
intollerable
Crosses
.
4.
Whether
the
cause
why
the
sinner
doth
shuffle
,
be
inward
,
or
the
strokes
of
Conscience
,
or
whether
it
be
the
stripes
of
Affliction
;
he
shall
neither
keep
down
the
one
,
nor
keep
off
the
other
,
but
the
inward
wounds
shall
ever
and
anon
be
renewed
.
As
all
the
endeavours
of
the
Mariners
could
not
calm
the
Sea
,
until
Jonah
was
cast
out
of
the
ship
;
so
until
the
sinner
forsakes
his
evil
ways
,
there
is
no
escaping
the
one
or
the
other
.
The
Proposition
being
thus
explicated
,
I
shall
briefly
confirm
it
,
by
resolving
two
things
;
1.
How
it
may
appear
to
be
true
?
2.
Why
it
is
so
?
Quest.
1.
How
it
may
appear
to
be
a
truth
,
that
nothing
shall
Sol.
Thus
:
1.
The
Lord
doth
many
times
make
all
the
helps
and
means
which
the
sinner
useth
,
to
be
vain
,
and
unable
,
and
insufficient
.
Truly
in
vain
is
salvation
hoped
for
from
the
hills
,
and
from
the
multitude
of
mountains
.
The
Israelites
were
distressed
by
reason
of
their
sins
,
they
were
besieged
and
surprized
by
the
Babylonians
;
their
proper
work
now
had
been
to
have
returned
unto
the
Lord
:
But
they
still
go
on
,
and
think
to
salve
and
secure
themselves
by
the
help
of
Syria
;
but
all
in
vain
,
they
could
not
preserve
them
,
they
were
not
able
.
So
the
Prophet
,
Hos.
5
13.
When
Ephraim
saw
his
sickness
,
and
Judah
his
wound
,
then
went
Ephraim
to
the
Assyrian
,
and
sent
to
King
Jarib
,
yet
could
he
not
heal
you
,
nor
cure
you
of
your
wound
.
He
alludes
to
a
sick
patient
,
and
an
impotent
Physitian
,
who
cannot
possibly
heal
.
See
,
all
the
strength
unto
which
they
repaired
,
could
not
deliver
or
secure
them
;
though
they
did
undertake
the
cure
,
the
safety
,
yet
they
could
not
perform
it
.
2.
That
shame
which
hath
covered
the
faces
of
sinners
after
all
their
cunning
experiments
,
confirms
this
truth
also
,
That
nothing
avails
,
&c.
The
Israelites
tried
the
help
of
Assyria
,
but
that
was
too
weak
a
Bow
;
then
they
have
another
project
,
they
will
make
use
of
Egypt
;
nor
should
this
prosper
,
when
they
had
tried
it
,
they
were
ashamed
of
it
;
they
had
propounded
great
matters
,
and
boasted
much
,
how
able
they
should
now
be
,
and
how
safe
;
but
when
all
came
to
all
,
nothing
at
all
came
of
it
.
J●r.
2.
36
,
Why
gaddest
thou
about
so
much
to
change
thy
way
?
thou
also
shalt
be
ashamed
of
Egypt
,
as
thou
wast
ashamed
of
Assyria
.
v.
37.
Yea
,
thou
shalt
go
forth
from
him
,
and
thine
hands
upon
thy
head
;
for
the
Lord
hath
rejected
thy
confidences
,
and
thou
shalt
not
prosper
in
them
.
3.
The
Lord
hath
pulled
the
sinners
out
of
their
sanctuaries
and
helps
unto
which
they
have
fled
;
yea
,
hath
pulled
them
out
like
sheep
,
Jer.
12.
3.
and
taken
them
away
as
with
fish-hooks
,
Amos
4.
2.
4.
He
hath
dashed
in
pieces
the
refuges
on
which
they
trusted
;
blown
down
the
house
which
they
took
up
to
lodge
in
;
as
is
evident
in
the
cracking
of
the
King
of
Egypt
,
unto
whom
the
Israelites
in
their
captivities
fled
;
but
the
Lord
brought
on
him
the
Army
of
the
Chaldeans
,
which
utterly
overthrew
him
.
As
it
was
with
Jonah
,
who
fled
from
the
Lord
,
and
got
into
a
ship
for
●arshish
;
the
Lord
sent
a
wind
and
storm
,
which
did
never
leave
working
,
till
it
purged
Jonah
out
of
the
ship
.
So
that
strength
,
and
secure
defence
,
unto
which
the
sinner
betakes
himself
,
God
doth
as
it
were
besiege
him
therein
,
and
never
leaves
,
until
he
hath
demolished
it
,
and
brought
him
to
terms
of
capitulation
afresh
.
5.
By
making
his
sinfull
contrivances
to
prove
his
stronger
and
harder
fetters
;
that
The
men
of
thy
Confederacy
have
brought
thee
even
to
the
border
;
the
men
that
were
at
peace
with
thee
,
have
deceived
thee
;
they
that
did
eat
thy
bread
,
have
laid
a
wound
under
thee
.
Obad.
7.
So
the
Lord
hath
so
over-ruled
it
,
that
he
hath
driven
the
sinner
to
a
miserable
stand
,
even
when
he
hath
pursued
the
wyaes
(
as
he
thought
)
of
his
own
contentment
;
in
the
pursuing
whereof
,
he
hath
onely
followed
a
smiling
River
,
into
a
most
unquiet
and
troublesome
Sea
.
6.
By
a
most
perfect
beleagring
(
as
it
were
)
of
a
projecting
sinner
:
hedging
up
all
his
ways
with
thorns
,
or
immuring
of
him
as
in
a
Castle
,
Hos.
2.
and
shutting
of
him
up
,
that
there
shall
be
no
going
out
or
coming
in
.
Now
for
the
second
Question
,
Why
nothing
shall
avail
the
shuffling
sinner
,
until
he
repents
?
I
conjecture
these
Reasons
may
be
rendred
.
1.
That
unhappy
quality
of
sin
which
makes
every
way
unsuccessfull
.
It
is
like
some
Whiles
the
Lord
is
against
a
man
,
nothing
can
be
sufficient
to
help
him
.
What
can
prove
a
friend
,
Ephraim
and
Judah
in
their
distress
betook
them
to
the
Assyrians
,
b●●
they
could
do
them
no
good
.
V.
14.
For
I
will
be
unto
Ephraim
as
a
Lion
,
and
as
a
young
Lion
to
the
house
of
Judah
;
I
,
even
I
,
will
tear
,
and
go
away
;
I
will
take
away
,
and
none
shall
rescue
him
.
But
now
whiles
a
man
goes
on
,
shuffling
,
in
a
sinful
way
,
the
Lord
is
against
him
.
3.
The
sinner
would
never
turn
to
God
,
if
any
of
his
own
waies
could
avail
.
If
Now
to
proceed
to
the
Application
of
this
:
Shall
nothing
help
the
shuffling
sinner
till
he
repents
?
then
certainly
the
Lord
shews
great
mercy
unto
him
;
it
is
one
of
the
greatest
judgments
,
when
the
Lord
lets
the
sinner
alone
,
to
go
on
and
prosper
;
a
miserable
thing
it
is
,
when
the
patient
is
given
over
,
and
no
Physician
will
meddle
with
him
;
so
on
the
contrary
,
It
is
a
great
mercy
,
when
the
Lord
doth
not
give
over
the
sinner
,
but
still
follows
him
,
and
still
disappoints
his
counsels
,
and
undermines
as
it
were
his
projects
,
and
is
too
hard
for
him
in
all
his
waies
.
Thou
doest
oft
times
take
it
heavily
,
that
the
Lord
should
stand
against
thee
thus
,
and
pull
away
this
comfort
,
and
stop
up
that
way
,
and
disappoint
and
defeat
one
enterprise
after
another
:
Why
!
now
consider
,
were
it
kindness
to
let
thee
make
up
thy
works
to
hold
out
against
God
?
Were
it
a
mercy
to
thee
,
to
let
thee
grow
strong
in
a
way
of
damnation
?
The
Lord
is
still
against
me
,
saiest
thou
,
I
can
set
on
no
way
,
but
I
find
him
my
adversary
;
I
cannot
settle
on
any
thing
,
but
he
plucks
it
off
:
I
answer
,
The
Lord
is
not
so
much
against
thee
,
as
thou
art
against
thy self
;
it
is
true
,
the
Lord
hath
not
yet
done
with
thee
;
Why
!
because
thou
hast
not
yet
done
with
sin
?
and
his
hand
is
still
stretched
out
against
thee
,
Why
?
because
thy
hand
is
still
stretched
out
against
him
;
he
doth
by
variety
of
afflictions
and
crosses
still
pursue
thee
;
but
let
me
tell
thee
one
thing
,
It
is
better
he
should
pursue
thy
sins
,
then
thy
soul
;
let
the
afflictions
be
what
they
will
,
they
are
better
then
damnation
;
all
that
God
intends
unto
thee
is
onely
this
,
he
will
never
leave
thee
,
untill
he
hath
overcome
thee
;
as
they
in
the
war
take
one
out-work
after
another
,
untill
the
besieged
do
yield
up
:
So
is
it
with
the
Lord
,
he
will
drive
thee
out
of
all
thy
holds
,
as
he
did
Nebuchadnezzar
out
of
his
Kingdom
,
untill
he
hath
brought
thee
to
humble
thy self
for
thy
sins
,
and
repent
.
And
what
is
all
this
,
but
a
most
tender
mercy
which
doth
thus
pursue
thee
,
onely
that
it
may
save
thee
.
2.
Then
it
is
in
vain
to
strive
against
God
,
to
hold
out
,
for
nothing
shall
avail
:
Are
we
stronger
then
he
,
said
the
Apostle
?
Can
3.
Lastly
,
then
let
us
speedily
return
,
and
at
once
take
forth
the
lesson
of
all
Gods
dealing
with
us
;
that
which
he
aims
at
is
our
Luke
15.
17.
And
when
hee
came
to
himself
,
he
said
,
How
many
hired
servants
of
my
father
have
bread
enough
,
and
to
spare
,
and
I
perish
with
hunger
?
ver.
18.
I
will
arise
and
go
to
my
father
,
&c.
These
words
contain
in
them
the
happy
fruits
of
sharp
afflictions
,
the
dawning
of
the
day
after
a
stormy
night
,
the
quicknings
of
a
dead
man
,
the
penitential
recovery
of
a
sinful
Prodigal
.
We
must
not
despair
of
men
,
though
they
be
great
sinners
;
a
prodigal
,
riotous
,
luxurious
person
begins
here
to
return
;
nor
must
we
be
quick
and
peremptory
in
our
final
censures
of
them
,
though
(
like
a
ship
in
many
storms
)
they
hold
on
their
sinful
courses
after
many
dealings
,
for
the
power
which
converts
is
mighty
,
and
the
season
to
convert
is
different
;
God
doth
as
it
were
nurse
up
some
from
their
youth
in
grace
,
others
he
leaves
to
conquer
in
battel
;
when
their
deseases
are
grown
to
age
and
strength
,
yet
he
can
over-master
and
heal
them
,
as
here
the
Prodigal
.
Concerning
whose
penitent
estate
(
which
was
the
second
General
)
you
may
he
pleased
to
consider
a
double
I
must
treat
next
on
the
first
work
,
which
is
the
judgment
of
the
act
of
Consideration
,
which
is
such
an
effect
of
right
reason
,
whereby
we
rightly
understand
and
judge
of
things
;
Others
conjecture
it
an
act
of
Consultation
,
wherein
he
did
deliberate
and
debate
his
way
and
condition
throughly
in
his
mind
,
in
comparing
it
with
another
opposite
condition
;
so
then
in
this
judicious
working
of
his
you
have
:
First
,
A
serious
consideration
[
he
came
to
himself
]
(
i.
)
now
he
began
to
bethink
where
he
was
,
and
what
he
had
done
;
like
a
Secondly
,
A
wise
consultation
:
Ah!
thinks
he
,
I
have
brought
my self
into
a
miserable
condition
,
I
am
even
ready
to
perish
1.
That
great
afflictions
may
end
in
a
sweet
conversion
;
or
,
the
sharpest
miseries
,
may
prove
a
means
to
bring
us
to
the
sweetest
I
had
perished
,
said
one
,
unless
I
had
perished
;
so
may
many
a
man
say
,
Had
I
not
been
afflicted
,
I
had
been
damned
;
my
great
losses
have
proved
my
greatest
gain
;
I
never
fell
into
the
love
of
God
,
untill
I
came
under
the
scourge
of
God
.
2.
That
even
a
great
sinner
is
not
uncapable
of
mercy
or
grace
;
a
luxurious
prodigal
,
who
spent
all
among
Harlots
,
is
3.
That
God
doth
many
times
permit
the
sinner
to
try
to
the
utmost
,
and
then
converts
him
.
A
long
season
ere
some
return
:
4.
That
an
Vnconverted
man
is
a
mad
man
,
he
is
besides
himself
.
Sin
bereavs
the
sinner
of
the
right
use
of
reason
,
and
he
That
a
serious
Consideration
,
and
the
right
Comparison
of
the
miserable
estate
of
a
sinful
Condition
,
with
the
happy
estate
of
a
Converted
condition
,
are
the
prime
steps
and
occasions
of
a
true
and
speedy
Repentance
.
For
the
Explication
of
this
point
,
I
must
open
some
particulars
;
1.
Concerning
a
Serious
Consideration
of
a
Sinful
Condition
:
It
is
an
Intentive
work
of
the
Judgment
,
wherein
it
doth
narrowly
and
diligently
meditate
on
the
whole
estate
of
sin
.
It
is
called
in
Scripture
,
a
remembring
of
our
wayes
;
and
sometimes
a
bethinking
of
our selves
,
and
a
seeing
what
we
have
done
,
a
pondring
of
our
paths
.
It
is
opposed
not
only
to
Ignorance
and
Nescience
,
but
also
to
Negligence
;
yea
,
to
rashness
and
suddenness
;
and
indeed
it
is
a
very
deep
searching
,
and
minding
,
and
weighing
of
matters
:
When
a
man
sits
down
and
museth
,
so
that
his
mind
and
thoughts
are
throughly
imployed
,
he
makes
it
a
special
business
,
he
bends
all
his
strength
rightly
to
inform
himself
,
to
bring
himself
to
a
right
understanding
of
his
estate
;
this
is
a
proper
consideration
.
There
be
two
kinds
of
thoughts
and
mindings
:
some
are
only
Intuitive
;
they
are
but
the
cast
of
the
eye
,
a
glancing
,
lightning
motion
.
Others
are
Discursive
,
fully
searching
;
the
mind
in
them
doth
throughly
insist
on
the
Natures
,
Kinds
,
Circumstances
,
Occurrences
and
Issues
of
things
,
it
is
taken
up
with
it
as
a
business
.
The
serious
consideration
of
a
mans
sinfulness
,
falls
into
this
latter
;
it
is
not
a
confused
work
,
or
a
light
overly
sight
of
sin
,
it
is
a
setled
and
deep
pondering
of
the
estate
in
the
Qualities
,
Acts
and
Fruits
of
it
;
Nature
,
Number
,
Circumstances
,
Danger
:
v.
g.
When
I
seriously
consider
of
my
sinful
estate
,
I
reflect
on
my self
,
what
kind
of
life
I
lead
,
what
are
those
qualities
,
what
those
wayes
which
I
find
and
walk
in
:
my
Thoughts
,
my
Affections
,
my
Speeches
have
been
thus
;
and
thus
my
actions
,
and
thus
my
course
of
Life
.
I
have
many
bonds
upon
me
to
serve
the
Lord
,
and
not
to
sin
against
him
;
but
,
Wretch
that
I
am
,
I
see
all
my
ways
(
which
I
took
for
pleasures
and
profits
)
have
been
sinful
and
vile
.
By
them
all
I
have
violated
a
righteous
Will
,
dishonored
and
provoked
a
great
God
(
whose
wrath
is
a
consuming
fire
)
I
have
(
to
satisfie
them
)
lost
all
my
comforts
,
caused
many
evils
to
others
,
brought
many
miseries
on
my self
,
put
Christ
to
death
,
and
,
if
God
be
not
merciful
,
lost
my
miserable
soul
for
ever
.
These
wayes
(
will
I
not
believe
mine
own
eyes
?
)
are
extremely
sinful
,
and
therefore
(
should
I
not
believe
the
Scriptures
)
are
damnable
:
many
a
year
have
I
run
this
course
,
and
often
times
under
checks
of
Conscience
;
very
much
evil
hath
already
been
upon
me
,
and
all
for
sin
;
some
troubles
of
Conscience
:
And
that
wrath
which
God
threatens
and
is
behind
,
is
terrible
.
If
I
go
on
thus
,
I
perish
for
ever
;
for
whilst
I
keep
my
sins
,
the
least
sin
of
them
,
I
must
necessarily
part
with
God
,
and
lose
my
soul
.
Tell
me
,
O
my
vainly
deluded
soul
,
can
that
be
good
which
God
hates
,
or
safe
,
which
God
doth
curse
?
Wouldst
thou
dye
thus
?
O
then
thou
dyest
for
ever
;
and
why
then
wilt
thou
live
thus
any
longer
?
O
thou
hast
presumed
too
far
already
;
perhaps
Patience
will
bear
no
longer
,
and
Mercy
being
often
abused
,
may
be
for
ever
recalled
;
and
then
,
thou
,
O
my
Soul
,
then
whither
wilt
thou
go
?
No
,
no
,
we
must
no
more
of
these
forbidden
fruits
,
and
no
longer
must
we
trade
in
the
paths
of
death
;
there
is
a
God
who
hath
lookt
on
thee
all
this
while
,
and
hates
thy
wayes
,
and
hath
sealed
his
implacable
wrath
with
an
Oath
if
thou
return
not
:
Come
,
my
soul
,
think
aright
of
God
,
of
thy
past
acts
,
of
thy
present
estate
,
of
thy
future
condition
;
believe
me
,
thy
Guilts
are
many
,
thy
Accounts
will
be
bitter
;
God
hath
been
still
dishonoured
,
he
will
not
be
mocked
;
let
us
return
,
for
we
are
out
of
the
way
of
Heaven
,
and
are
even
upon
the
brink
of
Hell
.
2.
Concerning
the
right
Comparison
of
the
miserableness
of
a
Opposita
juxta
se
posita
,
&c.
sinful
,
with
the
happiness
of
a
penitent
Condition
,
I
need
say
but
little
:
It
is
nothing
else
,
but
after
a
distinct
view
of
either
,
to
set
the
one
against
the
other
in
the
Nature
,
Kinds
,
Qualities
,
Concomitants
,
Ends
and
Issues
,
v.
g.
Thus
base
and
foul
is
an
In
penitent
estate
;
thus
excellent
and
glorions
is
a
Converted
estate
;
That
how
opposite
to
God
,
This
how
suitable
;
That
how
odious
to
God
,
This
how
acceptable
;
That
how
covered
with
threats
▪
This
how
inriched
with
promises
;
That
is
a
cloud
of
thunder
,
This
a
river
of
delight
;
That
is
a
path
of
misery
,
This
a
way
of
mercy
:
in
that
God
Abhors
me
,
in
this
God
loves
me
;
in
that
I
feel
his
Frowns
and
strokes
,
in
this
I
feel
his
Smiles
and
comforts
;
that
brings
down
all
Curses
on
me
,
this
all
Blessings
on
me
;
In
that
I
shew
my self
a
Rebel
,
and
do
nothing
but
dishonour
God
,
in
this
a
Servant
,
and
in
some
measure
bring
him
Glory
;
if
I
continue
in
that
,
farewell
all
Mercy
and
happiness
,
I
perish
with
hunger
,
I
am
lost
for
ever
;
if
I
attain
to
this
,
God
is
mine
,
Christ
is
mine
,
Mercy
,
Pardon
,
Favour
,
Comfort
,
Grace
,
Heaven
,
Happiness
,
I
sha●l
be
saved
for
ever
.
Now
,
O
my
Soul
,
thou
seest
both
Estates
in
their
Nature
,
in
their
Fruits
,
in
their
Ends
;
yea
,
thou
hast
felt
the
bitterness
of
the
one
,
say
,
Is
not
Mercy
better
then
Misery
?
is
not
God
better
then
Sin
?
is
not
Heaven
better
then
Hell
?
is
not
Plenty
better
then
Famine
?
Life
,
then
Death
?
O
then
,
arise
,
up
,
be
gone
,
relinquish
thy
course
of
Sin
,
of
Misery
,
of
Death
,
of
Hell
,
and
arise
and
go
by
true
Repentance
unto
God
,
unto
Christ
,
unto
Grace
,
unto
new
Obedience
,
unto
Mercy
,
unto
Joy
,
unto
Blessing
,
unto
Life
,
unto
Eternal
Life
,
and
that
most
happy
,
&c.
3.
The
third
thing
is
to
clear
it
,
How
these
two
are
prime
steps
to
Repentance
;
viz.
A
Consideration
that
a
sinful
course
is
most
miserable
,
and
a
penitent
is
most
happy
and
comfortable
;
are
steps
,
&c.
Only
premise
a
difference
twixt
a
Cause
,
and
twixt
an
Occasion
of
Repentance
.
The
Spirit
of
God
is
the
Cause
,
these
considerations
are
Occasions
,
and
work
by
way
of
argument
or
means
.
1.
That
they
do
so
,
appears
by
Scripture
,
1
King
.
8.
47.
If
they
shall
bethink
themselves
in
the
Land
whither
they
were
carried
Captive
,
and
repent
.
Ezek.
18.
28.
Because
he
considereth
and
turneth
away
from
all
his
Transgressions
,
&c.
Nay
,
if
inconsideration
be
given
as
a
proper
reason
,
why
some
repented
not
(
no
man
repented
,
saying
,
What
have
I
done
?
)
then
è
contra
,
Consideration
of
our
sins
must
be
a
right
step
unto
Repentance
:
Here
you
see
clearly
,
that
solid
consideration
is
,
as
it
were
,
the
Foundation
of
true
Conversion
;
there
it
begins
and
takes
rise
:
there
is
a
Bethinking
of
sin
,
before
a
Repenting
from
sin
.
2.
Nay
,
and
it
is
evident
in
Example
too
:
I
thought
on
my
wayes
(
said
David
,
Psal.
119.
59.
)
and
turned
my
feet
unto
thy
Then
shall
she
say
,
I
will
go
and
return
to
my
first
husband
,
for
then
was
it
better
with
me
then
now
.
The
condition
in
which
the
Church
then
was
,
was
a
condition
of
much
misery
and
affliction
;
her
way
of
sin
was
hedged
up
with
thorns
,
vers.
6.
and
the
way
of
obedience
she
considered
of
to
be
a
path
of
mercy
,
and
much
prosperity
;
and
comparing
the
one
condition
with
the
other
,
hereupon
resolves
,
to
return
to
her
first
husband
(
i.
)
to
turn
unto
God
by
true
Repentance
.
3.
It
may
be
cleared
by
Argument
and
Reason
,
that
these
two
,
viz.
Solid
Consideration
,
and
Right
Comparison
,
are
steps
unto
1.
For
Solid
Consideration
,
thus
:
If
inconsideration
be
the
cause
of
impenitency
(
or
of
going
on
in
a
sinful
course
)
then
Consideration
is
a
proper
means
and
way
for
Repentance
;
for
as
much
as
these
two
are
contraries
,
and
contrary
causes
produce
contrary
effects
;
but
inconsideration
is
a
cause
of
impenitency
,
so
the
Prophet
,
No
man
repented
him
of
his
Wickedness
,
saying
,
What
have
I
done
?
every
one
turned
to
his
course
,
as
the
horse
rusheth
into
the
battel
.
They
minded
not
what
they
did
,
whether
lawful
,
or
unlawful
,
or
what
would
be
the
issue
of
these
things
;
but
like
the
horse
,
which
without
fear
or
wit
rusheth
into
the
battel
among
swords
and
pikes
.
2.
Consideration
of
sin
,
removes
many
qualities
which
keep
the
heart
in
impenitency
;
therefore
it
is
a
good
step
and
way
unto
Repentance
.
There
are
three
qualities
which
hold
fast
the
soul
from
returning
:
1.
Ignorance
;
therefore
darkned
understandings
,
and
hearts
alienated
from
the
life
of
God
,
are
conjoined
,
Eph.
4.
18.
a
blind
mind
,
and
a
wicked
life
,
are
inseparable
;
yea
,
greediness
to
sin
,
and
ignorance
,
are
there
also
coupled
,
vers.
18
,
19.
no
man
so
forward
2.
Security
;
for
presumptuous
men
will
never
leave
sin
,
if
they
may
be
safe
.
He
who
fears
not
miserable
evil
,
will
not
be
Hardness
of
heart
:
That
brawny
Rockiness
which
is
ever
accompanyed
with
their
hearts
as
an
Adamant
stone
,
least
they
should
hear
the
Law
,
&c.
Zach.
7.
12.
But
solid
consideration
helps
much
against
this
unsensible
temper
;
it
is
of
great
force
towards
the
melting
of
the
heart
,
working
strongly
upon
the
affections
,
as
Peter
thought
thereon
and
wept
bitterly
.
Then
shall
ye
remember
your
wayes
,
and
shall
loath
your selves
:
For
now
a
man
sees
indeed
that
he
is
in
a
very
evil
condition
,
and
lost
for
ever
,
if
the
Lord
be
not
the
more
merciful
to
him
;
and
this
will
startle
him
somewhat
,
pierce
him
,
make
him
,
with
them
in
Acts
2.
cry
out
,
Men
and
brethren
,
what
shall
I
do
?
3.
Solid
Consideration
of
sin
,
makes
sin
appear
to
the
soul
in
its
own
proper
nature
,
colours
and
effects
:
As
we
are
drawn
to
●ommit
sin
,
so
likewise
to
continue
in
it
:
through
falshood
and
error
,
we
are
deceived
and
err
in
our
hearts
,
and
therefore
we
continue
in
sinful
wayes
;
but
as
Truth
doth
rise
in
the
mind
,
so
Reformation
will
appear
in
our
hearts
and
wayes
;
know
therefore
that
sin
appears
unto
us
two
wayes
;
either
Erroneously
,
as
invested
and
clothed
with
pleasures
,
profits
,
much
serviceableness
to
our
ends
,
and
as
satisfactions
of
our
desires
;
as
Judas
lookt
on
his
sin
in
the
money
,
and
went
on
;
and
thus
they
tend
to
impenitency
,
they
keep
us
fast
in
an
evil
way
,
because
of
sensible
sweetness
.
Or
,
Properly
,
and
nakedly
as
sin
;
as
the
Violation
of
a
most
holy
Will
,
dishonour
of
a
great
God
,
and
separation
from
a
good
God
,
and
as
exposing
us
to
the
wrath
of
God
,
curse
of
the
Law
,
and
pains
of
Hell
and
all
outward
Calamities
.
And
thus
apprehended
,
new
Arguments
and
Reasons
of
hatred
and
Detestation
arise
within
the
Soul
:
Should
I
love
that
,
or
live
in
that
,
which
is
Gods
dishonour
,
and
will
prove
mine
own
damnation
?
My
troubles
,
losses
,
fears
come
all
from
my
sins
;
these
are
my
sins
and
my
doings
,
they
are
the
cause
of
all
this
trouble
,
inward
and
outward
:
But
solid
consideration
makes
sin
to
appear
as
sin
in
its
own
nature
and
true
effects
;
therefore
it
occasioneth
hatred
of
sin
,
and
consequently
Repentance
.
2.
For
Comparison
of
the
misery
of
a
sinful
,
with
the
happiness
1.
This
Comparison
breeds
sound
Judgment
in
us
of
things
that
differ
:
All
corrupt
works
are
rooted
in
a
corrupted
mind
;
like
ill
rhumes
in
the
Head
,
which
come
from
ill
qualities
in
the
Stomack
;
or
rather
like
some
ill
diseases
and
irregularities
in
the
Lambs
,
Arms
and
Feet
,
which
come
from
unsound
humours
in
the
Brain
.
So
it
is
in
this
case
,
men
go
on
confidently
in
sin
,
and
are
taken
excessively
with
those
poor
baits
of
sensual
pleasure
and
profit
,
as
if
there
were
no
other
pleasure
,
delight
,
gain
,
acquirable
,
or
to
be
found
,
but
in
the
wayes
and
service
of
sin
;
as
they
in
hell
,
think
there
is
no
other
heaven
:
Or
as
foolish
children
,
who
conceive
no
other
sport
or
delight
like
a
rattle
or
dirting
their
hands
,
&c.
But
now
,
when
by
a
comparison
and
true
survey
of
either
estate
,
it
shall
appear
unto
the
soul
that
all
these
sinful
pleasures
and
profits
are
but
stolen
waters
,
and
at
the
best
but
for
a
season
,
they
will
end
bitterly
;
and
on
the
contrary
,
That
Repentance
from
sin
makes
way
for
the
most
precious
fountains
of
the
most
living
comforts
;
that
it
enables
a
man
for
a
nearer
conjunction
with
the
truest
happiness
,
and
fulness
of
most
infinite
goodness
,
and
lets
in
to
such
pleasures
and
joyes
which
pass
all
understanding
,
&c.
Now
the
soul
is
reduced
to
a
right
judgment
,
and
begins
to
contemn
those
false
,
vain
,
deluding
temptations
by
sin
,
and
is
carried
off
to
another
course
or
way
which
will
afford
the
real
,
solid
,
superlative
advantages
in
happiness
and
comfort
,
&c.
2.
This
Comparison
will
win
our
love
and
affection
to
a
Converted
and
penitent
condition
:
It
is
true
,
that
as
long
as
the
heart
loves
Amor
is
Radix
actionum
,
as
well
as
Passionum
.
Now
by
a
right
comparison
of
estates
,
there
will
appear
in
a
converted
and
penitent
condition
the
sole
and
sufficient
causes
of
Love
;
viz.
Good
,
and
the
best
good
,
and
only
good
,
and
most
proper
and
sutable
good
;
all
which
is
apt
to
draw
love
,
and
consequently
Repentance
,
for
as
much
as
Conversion
from
sin
,
begins
in
love
to
God
.
3.
This
comparing
of
estates
,
in
the
wofulness
of
the
one
,
and
occasionally
stirs
up
the
heart
to
fly
unto
God
by
prayer
,
and
in
the
use
of
other
means
,
for
grace
and
ability
to
leave
the
paths
of
death
,
and
to
walk
in
the
wayes
of
life
;
for
naturally
men
do
affect
life
and
happiness
,
and
are
afraid
of
death
and
misery
.
The
first
Use
which
I
would
make
of
this
shall
be
for
Information
.
Cause
why
many
are
yet
in
their
sins
;
that
they
repent
not
,
though
we
preach
,
though
God
punisheth
,
though
man
counsels
.
Surely
they
never
yet
did
search
their
hearts
and
wayes
,
they
never
did
consider
of
what
they
have
done
;
they
are
like
the
Laodiceans
,
who
thought
themselves
to
be
rich
and
increased
,
and
to
stand
in
need
of
nothing
;
but
they
never
yet
saw
their
blindness
,
nakedness
,
and
extreme
poverty
and
misery
.
There
are
many
duties
unto
which
men
will
be
perswaded
,
as
to
hear
the
Word
,
receive
the
Sacrament
,
give
some
Almes
,
say
some
Prayers
,
and
now
and
then
to
confer
of
some
good
;
but
of
all
the
duties
which
do
so
nearly
concern
them
,
they
are
hardly
perswaded
to
this
,
viz.
to
consider
of
their
sins
:
't
is
true
,
they
will
confess
,
That
all
men
are
sinners
,
and
themselves
too
,
but
as
some
do
with
their
debts
,
they
care
not
to
see
and
view
them
;
so
many
with
their
spiritual
estates
,
they
have
no
mind
to
search
into
them
,
to
look
them
over
,
to
meditate
of
the
Vileness
of
them
.
Consider
these
things
,
1.
That
this
inconsideration
leaves
many
a
sin
already
committed
upon
a
sad
account
.
God
doth
consider
That
it
ripens
sin
exceedingly
:
The
heart
which
will
not
consider
of
past
,
will
break
out
into
sin
future
;
it
will
be
high
in
sinning
,
if
negligent
in
considering
;
he
will
venture
deeply
,
who
knows
not
the
nature
nor
the
merit
of
sinning
.
3.
All
the
work
of
Repentance
will
lye
flat
and
dead
:
Why
?
where
can
be
that
brokenness
of
heart
?
that
filial
lamentation
for
sinning
?
that
remorse
of
spirit
?
that
indignation
,
that
detestation
of
it
?
that
resolution
against
it
?
that
watchfulness
and
fear
?
until
by
a
sound
consideration
we
come
to
see
the
vileness
and
miserableness
of
sinning
,
&c.
He
who
thinks
his
way
right
,
will
not
turn
aside
;
and
that
man
who
knows
no
better
,
will
never
leave
,
or
change
,
a
bad
course
.
4.
You
advantage
Temptations
exceedingly
:
You
are
under
the
edge
and
power
of
them
all
,
for
you
see
nothing
to
hinder
you
;
the
motions
to
sin
will
pass
without
any
contradiction
,
for
you
know
not
the
evil
nor
misery
of
being
impenitent
.
Great
sins
will
seem
but
little
,
little
will
seem
none
;
how
easie
is
he
to
sin
,
who
considers
not
the
great
evil
in
sin
?
5.
All
the
edge
of
the
Ordinances
is
blunted
and
dulled
by
inconsideration
;
they
are
but
water
on
the
Tiles
,
which
passe
away
:
For
what
are
Threatnings
against
sin
?
what
operation
have
they
on
us
to
make
us
tremble
and
humble
our
hearts
,
whiles
we
hear
them
as
Pieces
discharged
at
others
,
not
at
our selves
?
And
so
,
what
force
have
the
Precepts
for
new
Obedience
,
or
the
Promises
for
much
mercy
to
the
Penitent
,
until
we
see
that
we
are
the
men
(
as
Nathan
said
to
David
)
whom
all
this
concerns
.
6.
You
will
never
prize
Christ
aright
,
nor
the
love
of
God
in
giving
of
Christ
,
nor
will
you
ever
seek
him
to
purpose
(
with
hungrings
and
thirstings
)
until
you
do
seriously
consider
of
your
sinful
estates
:
A
man
,
if
whole
,
will
not
seek
to
the
Physician
,
and
if
he
hath
but
a
scratch
,
will
not
send
to
the
Chyrurgion
:
No
,
sense
,
or
slight
sense
of
sin
,
hath
no
influence
on
ou●
affections
;
but
let
a
man
sadly
view
and
find
out
that
he
is
bad
indeed
,
out
with
God
,
ready
for
Hell
,
must
perish
for
sin
,
this
man
will
cry
out
,
Is
there
no
Balm
in
Gilead
?
is
there
no
hope
for
us
sinners
?
He
will
enquire
for
a
Saviour
,
and
when
he
knows
him
,
he
will
with
tears
beseech
him
(
O
the
hope
of
Israel
and
the
Saviour
thereof
in
the
time
of
Trouble
!
)
Master
,
have
mercy
on
me
or
else
I
perish
:
if
thou
canst
do
any
thing
,
save
me
.
7.
You
will
never
come
to
any
true
setledness
,
nor
grounded
assurance
of
peace
with
God
,
nor
in
your
own
Consciences
,
until
you
do
throughly
consider
of
your
sinful
conditions
and
estates
:
For
how
know
you
whether
you
be
good
or
bad
?
in
Covenant
,
or
out
of
Covenant
with
God
?
that
he
will
save
you
or
condemn
you
?
what
shall
become
of
you
when
you
die
?
Untill
you
by
solid
Consideration
find
out
the
vileness
and
miserableness
of
your
sinful
condition
,
out
of
which
you
must
indeed
be
translated
,
if
ever
you
would
be
saved
,
or
know
assuredly
that
you
shall
be
saved
.
8.
You
will
not
know
how
to
make
special
requests
unto
God
:
For
you
know
not
the
nature
nor
danger
of
that
pride
,
of
that
hypocrisie
,
of
that
uncleanness
,
of
that
envy
and
malice
,
&c.
which
are
in
you
:
When
we
do
not
know
what
our selves
are
,
what
our
estates
are
,
we
can
never
make
special
requests
for
the
supply
of
special
wants
;
either
we
make
no
prayers
at
all
,
or
only
general
,
and
faint
,
and
flat
Petitions
.
9.
Lastly
,
If
you
will
not
think
on
your
wayes
with
a
Penitential
Consideration
,
you
must
one
day
think
on
them
with
a
Judicial
Consideration
:
T
is
better
to
consider
of
them
now
and
Repent
,
then
to
feel
them
and
find
them
in
Hell
and
be
Damned
.
Object
.
But
you
'l
say
,
We
are
Ignorant
,
and
it
belongs
to
have
Learning
to
consider
throughly
of
their
sinful
estates
.
Sol.
1.
It
doth
indeed
belong
to
the
Learned
,
but
not
only
to
them
:
A
learned
conscience
is
necessary
for
every
sinner
,
though
not
a
God
hath
given
thee
a
Reflexive
Faculty
,
a
conscience
,
a
memory
inabling
thee
to
review
what
hath
been
done
;
thou
hast
these
still
in
thee
,
and
thou
canst
make
use
of
them
for
other
businesses
;
why
not
in
this
?
3.
But
then
,
study
the
Word
more
,
that
thou
mayest
thence
be
inlightned
to
conceive
of
sin
aright
,
&c.
get
knowledg
,
get
understanding
,
&c.
Obj.
But
we
are
not
at
Leisure
,
we
have
so
much
business
to
do
,
&c.
Sol.
1.
This
is
a
most
necessary
work
,
it
deserves
thy
pains
and
time
:
What
,
not
at
leisure
to
save
thy
soul
?
at
leisure
It
is
a
most
Beneficial
work
:
it
will
deliver
thee
from
Hell
,
and
make
way
for
Heaven
.
3.
It
is
the
m●st
excellent
work
that
thou
canst
spend
time
upon
,
the
change
of
thee
from
Sin
,
to
Grace
;
from
a
sinful
,
to
an
holy
condition
;
it
is
a
glorious
change
,
even
into
the
Image
of
God
in
Christ
.
Object
.
But
it
will
make
me
nothing
but
mourn
,
and
sigh
,
and
Sol.
1.
So
Satan
tells
thee
;
so
doth
not
God
nor
his
Word
tell
thee
.
2.
If
consideration
of
Sin
,
breeds
godly
sorrow
for
Sin
;
and
Godly
sorrow
,
Repentance
unto
Salvation
,
thou
hast
little
cause
to
grieve
to
be
thus
grieved
.
3.
Nay
,
the
neglect
of
timely
consideration
,
that
is
the
cause
indeed
of
such
fear
and
despair
.
O
,
say
men
!
had
we
thought
of
this
course
,
known
this
heretofore
,
we
had
never
run
on
so
,
we
had
never
come
into
this
extremity
of
horror
,
&c.
It
is
with
sin
as
it
is
with
diseases
,
if
taken
or
not
taken
in
time
.
Another
Use
which
I
would
make
of
this
Point
,
shall
be
of
Satisfaction
to
settle
and
relieve
troubled
Souls
,
who
fear
much
whether
they
have
ever
throughly
and
rightly
considered
thus
of
sin
or
no
;
and
consequently
,
fear
the
truth
of
their
Repentance
.
For
the
fuller
satisfying
of
them
I
will
propound
some
Cases
,
the
Resolution
of
which
may
afford
more
clear
1.
How
a
Christian
may
know
that
his
consideration
of
sin
is
right
and
penitential
?
I
conjecture
thus
,
1.
If
it
work
in
him
a
Condemnation
of
sin
:
Before
a
man
consider
aright
of
sin
,
he
is
ready
to
call
the
proud
happy
;
he
knows
how
to
commit
sin
,
and
to
approve
it
,
and
defend
it
,
and
plead
for
it
.
Sin
seems
his
daintiest
bit
,
and
choicest
bait
;
as
if
nothing
else
bore
delight
and
contentment
but
sin
:
but
when
the
heart
is
brought
rightly
to
ponder
and
to
consider
of
sin
,
he
is
enabled
not
only
to
condemn
sin
in
the
general
,
(
thus
,
sin
is
an
evil
thing
;
)
but
also
in
particular
(
these
my
sins
are
vile
and
evil
things
;
I
have
done
exceeding
foolishly
,
said
David
;
)
O
that
I
should
ever
open
my
mouth
for
them
,
that
ever
I
should
love
them
,
follow
them
as
I
have
done
;
I
now
behold
them
as
the
only
dishonour
of
God
,
grief
of
his
Spirit
,
Violations
of
his
Righteousness
,
Injuries
of
his
patience
,
abuses
of
his
goodness
and
mercies
;
the
speares
in
the
heart
of
Christ
,
the
spots
in
my
soul
,
the
wounds
in
my
conscience
,
&c.
It
is
one
thing
to
look
upon
sin
as
a
meer
Object
,
and
it
is
another
thing
to
look
upon
sin
as
a
vile
Object
:
to
look
on
sin
as
a
meer
Object
,
this
is
but
the
natural
act
of
the
understanding
,
which
,
like
the
eye
,
is
ready
to
see
all
colours
;
but
to
look
on
sin
as
a
vile
Object
,
this
is
the
work
of
a
penitential
understanding
,
wherein
a
person
sees
so
much
intolerable
and
excessive
foulness
in
his
sinful
wayes
,
that
he
now
condemns
and
judgeth
those
wickednesses
and
abominations
;
and
himself
too
for
highest
folly
and
madness
for
love
,
service
and
obedience
to
them
.
2.
If
it
work
in
him
humiliation
for
sin
;
we
read
of
Peter
he
went
out
and
wept
bitterly
.
There
is
a
fourfold
consideration
of
sin
:
One
is
only
a
consideration
of
sin
;
when
a
man
thinks
of
sin
as
he
hears
a
Sermon
,
hear
it
only
:
so
,
think
of
it
only
,
and
that
's
all
;
this
is
an
empty
consideration
.
Another
is
,
a
sinful
consideration
only
;
when
a
man
considers
of
sin
in
a
sinful
way
,
either
to
boast
of
it
,
or
to
excite
his
heart
to
more
delight
and
propension
to
sin
;
this
is
a
guilty
consideration
.
A
third
is
a
Judicial
consideration
,
which
ariseth
from
the
promptings
and
suggestions
of
a
conscience
awakened
,
now
accusing
,
and
condemning
,
and
pursuing
the
sinner
,
both
with
the
remembrance
of
former
sins
,
and
with
the
evidence
of
Gods
present
and
future
indignation
.
A
fourth
is
,
a
Penitential
consideration
;
wherein
,
upon
the
evidence
of
sinning
,
the
soul
is
sensible
,
not
to
despair
,
which
breeds
hopeless
terror
,
yet
to
repentance
,
wherein
it
is
exceedingly
grieved
,
and
troubled
,
and
displeased
for
the
sins
committed
.
If
the
consideration
of
sin
be
a
dry
act
,
such
an
act
as
sets
where
it
riseth
(
only
in
the
mind
)
and
hath
no
influence
upon
the
affections
;
if
it
be
not
a
sympathizing
act
(
.i.
)
such
an
act
as
works
grief
in
the
soul
,
as
well
as
discovery
of
evil
in
the
mind
,
it
is
but
a
vain
thing
and
never
conduceth
to
repentance
;
for
as
it
is
with
mercies
received
,
unless
the
apprehension
of
their
kindness
and
goodness
descends
to
the
affections
,
they
never
stir
up
thankfulness
;
and
as
it
is
with
the
promises
,
unless
their
excellency
and
sutableness
come
down
from
the
mind
to
the
will
,
they
never
excite
faith
:
so
is
it
with
sin
;
unless
,
besides
the
consideration
of
it
,
there
be
not
an
operation
and
influence
upon
the
heart
to
grieve
and
mourn
,
it
will
never
prove
right
and
penitential
.
Thou
sayest
,
thou
knowest
thy
sins
as
well
as
any
man
can
tell
thee
:
Be
it
so
,
but
if
thy
heart
remain
hard
,
not
humbled
,
abased
,
broken
,
grieved
for
these
sins
,
alas
!
as
their
unworking
faith
,
Jam.
2.
so
thy
unaffected
speculation
of
sin
,
is
vain
:
but
findest
thou
this
,
that
upon
the
serious
consideration
of
thy
sins
,
thy
heart
is
humbled
and
abased
in
thee
?
that
thou
art
cast
down
in
the
sense
of
thy
exceeding
vileness
?
O
wretched
man
that
I
am
!
O
Lord
to
me
belongs
nothing
but
shame
and
confusion
!
and
that
thy
heart
is
grieved
within
thee
and
afflicted
?
that
bitter
mournings
arise
because
of
bitter
sinnings
?
my
soul
hath
them
in
remembrance
and
is
humbled
within
me
;
Lam.
3.
Thy
heart
melts
before
the
Lord
;
I
assure
thee
,
this
is
a
right
and
blessed
consideration
of
sin
.
3.
If
it
work
in
him
Detestation
of
sin
.
Griefe
seemes
to
be
more
Ye
shall
remember
your
own
evil
wayes
and
your
doings
that
were
not
good
(
here
is
the
consideration
we
speak
of
)
and
ye
shall
loath
your selves
in
your
own
sight
for
your
Iniquities
and
your
abominations
(
here
is
detestation
,
the
proper
effect
of
true
consideration
;
)
for
in
a
right
consideration
,
the
singular
causes
or
reasons
of
hatred
do
arise
:
v.
g.
Excess
of
evil
,
absolute
repugnancy
to
our
best
good
,
effectual
prejudice
,
and
greatest
injury
.
Repugnans
&
Offendens
,
the
Schoolmen
make
the
two
chief
grounds
of
hatred
.
Vide
Summistas
in
1.
2dae
.
q.
29.
But
I
will
not
prosecute
that
.
Now
then
peruse
thy self
,
Hast
thou
considered
of
thy
sinnes
aright
?
if
thou
doest
not
hate
them
,
thou
hast
not
;
Seest
thou
sinne
,
and
art
thou
brought
to
hate
it
?
Let
me
but
propound
a
few
things
unto
thee
,
that
thou
mayest
see
whether
thou
loathest
and
hatest
sin
,
or
no.
"
Is
it
peace
,
or
is
it
war
?
If
sin
lies
quietly
in
the
soul
,
it
is
peace
,
it
is
not
hatred
;
hatred
breeds
variance
,
enmity
,
opposition
,
conflict
.
Paul
hated
sin
,
Rom.
7.
15.
and
wars
with
it
,
v.
23.
"
Is
it
a
deadly
war
?
is
it
for
life
?
will
this
suffice
thee
,
that
sin
doth
not
terrifie
thy
conscience
;
or
wilt
thou
not
be
satisfied
,
till
sin
be
mortified
and
crucified
in
the
lusts
and
affections
thereof
?
"
Is
it
like
Davids
war
,
wherein
he
left
not
one
Amalekite
to
escape
and
carry
tidings
;
and
not
like
Sauls
,
to
kill
some
,
and
spare
the
rest
?
Canst
thou
say
,
Lord
,
I
hate
the
thing
that
is
evil
?
Psal.
97.
10.
and
I
hate
every
false
way
?
Oh
,
if
there
be
raised
in
thee
,
upon
the
consideration
of
sin
,
a
deadly
enmity
and
defiance
with
it
,
an
implacable
,
general
dislike
,
abomination
,
resistance
,
and
desire
to
root
it
out
;
happy
art
thou
;
thy
consideration
of
sin
is
rightly
and
effectually
penitential
.
4.
If
it
work
in
him
,
Reformation
of
sin
:
Do
you
not
read
in
David
considered
and
thought
on
his
wayes
?
I
thought
on
my
ways
,
saith
David
,
(
so
do
many
,
many
indeed
do
so
,
but
not
as
David
did
;
for
after
he
had
said
,
I
thought
on
my
ways
,
he
addeth
,
)
and
turned
my
feet
unto
thy
testimonies
.
He
so
thought
of
his
ill
ways
,
that
he
left
them
,
and
betook
himself
unto
good
ways
.
If
thinking
on
sin
doth
not
produce
leaving
of
sin
,
it
is
nothing
;
if
thinking
of
sin
doth
not
breed
leaving
of
sin
,
then
going
on
in
sin
will
make
you
leave
thinking
of
sin
:
And
though
we
think
of
an
ill
way
,
yet
if
we
do
not
enter
into
,
and
walk
in
a
good
way
,
it
is
nothing
.
There
is
a
two-fold
leaving
of
sin
,
one
which
is
proper
to
the
condition
of
Glory
;
another
which
is
proper
to
the
condition
of
Grace
.
I
speak
not
of
the
former
,
which
is
the
absolute
dissolution
of
sin
;
but
of
the
latter
,
which
is
an
imperfect
(
though
true
)
separation
from
sin
;
consisting
,
in
Affection
,
wherein
the
Will
is
alienated
from
sin
;
the
evil
which
I
would
not
do
,
saith
the
Apostle
:
In
Mourning
;
O
wretched
man
!
who
shall
deliver
me
from
this
body
of
death
?
In
Endeavour
;
willing
,
or
endeavouring
to
live
honestly
,
Heb.
13.
18.
There
is
a
purpose
to
walk
in
new
obedience
,
and
an
hearty
desire
so
to
do
,
and
not
to
serve
sin
any
longer
;
and
also
an
active
endeavour
to
put
off
the
former
conversation
,
and
to
crucifie
the
flesh
,
with
the
affections
and
lusts
thereof
.
To
consider
of
sin
,
and
yet
still
to
love
it
,
and
still
to
live
in
it
,
to
study
to
fulfil
the
lusts
of
it
,
to
give
up
our selves
to
the
service
of
it
,
to
walk
in
darkness
,
to
be
the
same
in
our
affections
to
it
,
and
in
our
obedience
unto
it
,
this
is
not
onely
a
vain
,
but
a
fearfull
consideration
:
But
if
,
when
we
have
throughly
considered
of
sin
in
the
vileness
of
it
,
we
are
effectually
wrought
upon
to
arise
from
our
sinfull
course
;
O
Lord
!
I
have
sinned
exceedingly
,
and
done
very
foolishly
;
I
am
resolved
to
leave
this
sinfull
way
;
Lord
!
help
thou
me
,
give
me
thy
grace
;
turn
thou
me
,
and
I
shall
be
turned
;
turn
away
my
heart
and
eyes
,
cause
me
to
put
off
my
old
conversation
;
enable
me
to
walk
and
live
in
newness
of
life
.
This
is
an
happy
Fruit
,
especially
if
it
hath
two
other
Effects
accompanying
it
,
viz.
1.
Fervent
Supplication
;
if
it
carries
the
soul
to
God
in
Christ
for
mercy
,
for
grace
,
for
strength
.
The
resolution
to
reform
,
if
it
goes
no
further
than
the
strength
of
the
soul
,
it
will
easily
cool
,
and
quickly
fail
us
;
if
ever
it
prove
right
,
it
must
carry
us
to
Christ
,
for
as
much
as
it
is
by
his
strength
,
and
by
his
grace
,
that
we
get
our
hearts
turned
from
sin
,
or
that
we
are
able
to
forsake
our
sins
.
Hast
thou
considered
of
thy
sins
?
why
and
doest
thou
not
discern
such
infinite
guilt
in
them
,
as
makes
thee
for
ever
accursed
,
if
thou
hast
not
mercy
in
Christ
?
and
doest
thou
hereupon
apply
thy self
,
in
all
humbleness
of
heart
,
to
the
Throne
of
mercy
?
O
Lord
be
mercifull
to
me
a
sinner
;
according
the
multitude
of
thy
tender
mercies
,
blot
out
my
transgressions
:
Behold
me
through
the
bloud
of
Christ
,
yea
,
O
Lord
!
heal
my
sinfull
soul
;
O
Lord
!
change
my
heart
;
O
Lord
!
dissolve
the
powers
of
sin
in
me
,
by
thy
mighty
power
subdue
my
iniquities
;
turn
me
from
all
sin
,
make
me
a
servant
of
righteousness
.
2.
Diligent
application
of
our selves
to
the
Means
,
private
and
publick
,
ordinary
and
extraordinary
;
through
the
right
use
of
which
,
we
may
expect
sufficient
grace
from
God
to
work
Repentance
never
to
be
repented
of
.
Hast
thou
rightly
considered
of
sin
,
why
!
what
art
thou
now
doing
?
where
mayest
thou
now
be
found
?
what
course
doest
thou
take
to
leave
sin
?
what
helps
doest
thou
apply
thy self
unto
?
what
occasions
of
sin
doest
thou
decline
?
what
furtherances
of
a
new
life
dost
thou
regard
and
use
?
If
there
be
no
watchfulness
over
thy
spirit
,
no
restraint
to
thy
flesh
,
no
stoutness
of
resolution
,
no
separation
from
the
occasions
of
sin
,
no
humble
study
and
respect
to
the
Word
,
no
fruitfull
converse
with
holy
society
,
how
is
it
that
thou
sayest
thou
hast
considered
thy
sins
?
Whether
the
consideration
of
sin
may
be
right
,
and
available
to
Repentance
,
when
yet
there
are
some
sins
which
a
man
thinks
not
That
actual
or
particular
inconsideration
,
if
it
be
voluntary
and
affected
,
doth
prejudice
Repentance
:
For
it
is
to
be
supposed
,
that
he
who
will
not
take
the
pains
to
think
of
his
sins
,
hath
〈◊〉
yet
found
an
heart
or
a
will
to
leave
his
sins
.
Therefore
consider
,
that
actual
inconsideration
may
arise
,
either
,
From
want
of
light
or
evidence
;
the
eyes
of
the
mind
are
not
yet
so
fully
opened
,
they
are
not
so
perfectly
acquainted
with
the
Law
,
which
discovers
sin
;
much
sin
they
see
,
but
not
all
;
not
that
they
would
not
,
but
because
they
cannot
;
so
a
weak
eye
hath
not
such
clear
and
full
sight
:
Or
,
From
hypocrisie
of
will
;
when
means
of
evidence
are
present
,
and
commands
of
consideration
are
urged
;
but
either
from
a
secret
love
of
sin
,
or
from
a
laziness
of
spirit
,
the
person
will
not
take
pains
to
consider
throughly
of
his
manifold
sins
,
this
kind
of
inconsideration
being
wilfull
and
affected
will
be
interpreted
for
Impenitency
,
because
the
person
will
not
endeavour
faithfully
the
wayes
of
Repentance
.
2.
That
the
latitude
of
the
Object
considered
,
doth
not
so
immediately
discover
and
decide
,
as
the
efficacy
and
influence
flowing
from
consideration
it self
.
Though
I
am
not
able
to
find
out
every
particular
wherein
I
do
offend
;
yet
if
by
the
consideration
of
those
sins
,
which
I
do
consider
of
,
my
heart
doth
melt
and
mourn
,
and
strives
to
loath
and
forsake
them
,
because
they
are
sinfull
:
If
these
drive
me
out
of
my self
unto
Christ
;
if
these
occasion
me
earnestly
to
acquaint
my self
with
God
,
to
beg
for
Reconciliation
,
for
Grace
,
for
Mercy
,
for
Strength
,
&c.
though
there
be
many
sins
which
I
have
not
actually
thought
on
,
yet
this
may
be
a
right
and
penitential
consideration
.
Another
Case
may
be
this
;
Whether
the
Consideration
of
sin
,
tending
to
Repentance
,
must
be
frequent
?
or
,
Whether
a
single
Consideration
may
be
sufficient
?
For
the
resolution
of
this
Case
,
thus
.
1.
Divines
distinguish
of
Repentance
,
that
1.
That
solemn
Consideration
is
necessary
to
initial
Repentance
.
ordinary
consideration
is
necessary
to
gradual
Repentance
.
If
ever
you
would
perfect
your
solemn
Consideration
,
that
I
conjecture
is
not
necessary
at
all
times
,
but
upon
special
occasions
:
Either
1.
Before
we
The
third
and
last
Use
shall
be
for
Exhortation
,
to
set
upon
What
is
required
to
enable
a
person
rightly
to
consider
,
and
to
compare
?
&c.
I
conceive
thus
.
1.
There
must
be
knowledge
:
Right
Consideration
and
Comparison
,
are
works
of
an
illightened
mind
;
to
understand
the
proper
nature
and
distinction
of
things
,
necessarily
requires
knwoledge
:
For
Ignorance
can
neither
consider
nor
distinguish
;
therefore
study
the
Word
,
and
other
Books
,
to
understand
what
objects
are
,
of
which
you
are
to
consider
.
2.
There
must
be
some
Wisdome
:
For
every
Understanding
cannot
find
out
things
,
a
brutish
man
understands
them
not
,
&c.
Psal.
92.
5
,
6.
that
we
say
of
persons
onely
enlightened
,
That
if
they
have
not
spiritual
Wisdome
,
to
compare
things
,
or
to
consider
of
them
,
they
will
never
,
by
the
evidence
of
the
vileness
of
Sin
,
or
excellency
of
Grace
,
be
drawn
to
Repentance
.
3.
There
must
be
Retiredness
,
or
Sequestration
:
You
must
separate
your selves
,
as
Solomon
gather
your selves
together
:
You
must
strive
against
division
in
mind
;
be
carefull
to
unite
and
to
center
your
thoughts
,
Quest.
2.
In
what
manner
we
are
to
consider
,
and
to
compare
,
&c.
I
Answer
,
1.
The
Rules
for
a
right
consideration
,
so
in
a
free
time
;
there
are
times
,
wherein
a
man
is
most
unapt
for
such
a
work
as
this
,
as
when
very
sick
in
body
,
or
under
some
passion
of
grief
,
or
fear
,
or
loss
:
Now
the
soul
is
in
a
Tumult
,
it
cannot
see
things
aright
,
nor
judge
aright
.
Take
a
calm
time
for
all
works
of
moment
,
either
to
know
,
or
to
judge
thy
Estate
.
2.
Do
it
with
a
full
time
:
The
matter
is
weighty
,
not
the
work
of
a
day
,
as
they
spake
concerning
the
separation
in
Ezra
,
it
was
not
a
work
to
be
done
in
one
day
.
Nor
is
this
of
sound
Consideration
,
a
business
which
can
be
hastily
done
,
and
well
done
;
you
must
do
it
deliberately
and
seriously
;
for
there
are
many
sins
,
and
many
circumstances
to
be
considered
of
,
and
to
be
weighed
and
judged
,
&c.
3.
Do
it
throughly
:
Do
not
begin
a
little
,
and
then
give
over
;
leave
not
till
you
come
to
the
bottome
;
see
the
worst
do
it
so
long
,
until
your
heart
begin
to
relent
,
and
grows
tender
and
soft
:
Ah!
how
vile
,
and
abominable
,
and
wretched
,
&c.
and
then
strike
in
with
God
by
Prayer
and
Confession
,
&c.
And
this
is
a
way
to
bring
you
to
Repentance
.
Secondly
,
the
Rules
for
Comparison
.
If
you
would
so
compare
You
must
compare
them
in
their
proper
natures
and
effects
;
not
by
that
which
is
accidental
,
but
by
that
which
is
natural
;
there
may
be
some
trouble
to
a
converted
estate
,
and
some
delight
upon
an
unconverted
estate
;
these
then
are
preternatural
,
they
arise
not
from
the
things
themselves
,
but
are
contingent
accidents
:
But
compare
the
real
natures
and
fruits
of
the
one
with
the
other
,
and
then
you
shall
see
reason
to
leave
the
one
,
and
to
choose
the
other
.
2.
You
must
compare
them
by
a
proper
have
so
much
faith
also
,
as
to
believe
what
God
saith
of
either
estate
:
For
though
you
should
refer
the
decision
unto
him
,
yet
if
upon
his
resolving
,
you
are
resolved
to
quarrel
against
it
,
and
dispute
the
truth
and
validity
,
and
say
yet
,
It
is
otherwise
,
we
will
not
believe
that
our
sinfull
course
is
so
bad
and
so
dangerous
;
alas
!
you
will
never
repent
while
you
live
:
But
you
must
resolve
of
this
,
that
the
Word
shall
captivate
your
thoughts
,
and
shall
discover
,
and
set
the
differences
of
estates
;
and
so
you
may
be
occasioned
to
repent
.
4.
You
must
take
an
humble
and
firm
resolution
to
take
and
follow
that
way
which
God
discovers
unto
you
for
the
best
;
and
to
decline
that
way
which
God
discovers
to
be
bad
and
damnable
:
(
i.
)
You
will
betake
your selves
industriously
and
stedfastly
unto
all
the
ways
and
means
by
which
you
may
be
strengthened
to
leave
your
sins
,
and
to
walk
with
God
in
newness
of
obedience
.
LUKE
15.
18.
I
will
arise
,
and
go
to
my
Father
.
These
words
contain
in
them
,
the
other
fundamental
part
of
Repentance
appearing
in
the
Prodigal
,
viz.
The
Resolution
of
his
Will.
To
apprehend
evil
,
is
somthing
;
but
to
leave
it
,
is
the
Matter
of
it
,
which
is
very
compleat
;
it
contains
as
much
as
Repentance
(
Surgam
&
ibo
,
)
I
will
arise
,
I
will
go
.
St.
Austin
is
something
facetious
upon
the
words
;
Surgam
,
I
will
arise
,
quia
jacebat
,
for
the
Prodigal
was
down
before
:
Sin
is
a
fall
,
and
Repentance
is
a
rising
:
and
ibo
,
I
will
go
to
my
Father
,
quia
longe
aberat
,
for
the
Prodigal
was
far
from
home
:
Sin
is
a
long
travel
,
a
wandring
rather
;
and
Repentance
is
a
sweet
returning
:
We
go
abroad
when
we
sin
,
we
come
home
when
we
repent
.
And
Chrysostome
upon
Ibo
ad
patrem
,
I
will
go
home
to
my
Father
,
wittily
compares
the
motions
of
Repentance
to
those
of
a
journey
.
That
though
which
I
do
most
conjecture
at
in
the
words
,
is
,
The
Prodigals
compleat
Resolution
for
the
matter
of
Repentance
.
Repentance
is
a
motion
twixt
two
terms
,
and
is
made
of
Aversio
and
Conversio
;
Aversion
from
a
sinfull
course
,
and
that
is
in
Surgam
,
I
will
arise
;
Conversion
to
God
,
and
this
is
in
Ibo
ad
patrem
,
I
will
go
to
my
Father
.
2.
The
Manner
or
Form
of
it
:
It
is
not
votum
,
a
wish
,
nor
yet
velleitas
,
a
woulding
,
I
will
arise
,
I
will
go
:
It
was
a
strong
and
peremptory
and
present
Resolution
.
3.
The
Motive
or
Inducement
to
it
,
and
that
is
in
the
word
[
my
Father
.
]
The
apprehensions
of
a
Father
,
1.
That
Repentance
is
a
Gradual
thing
in
working
.
Though
the
habitual
implantation
of
it
be
instantaneous
,
(
for
it
is
a
Grace
He
came
to
himself
.
2.
He
considers
of
his
perishing
condition
.
3.
Then
compares
it
with
the
happy
condition
of
those
in
his
fathers
house
.
And
then
4.
Resolves
to
leave
his
sins
,
and
go
home
to
his
fathers
house
.
2.
That
Repentance
is
an
Active
thing
;
it
will
make
a
sinner
to
leave
his
place
and
to
find
his
feet
:
rising
and
going
are
will
no
more
have
to
do
with
them
;
and
readily
come
unto
the
Lord
,
Behold
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
.
And
therefore
S.
John
saith
,
Bring
forth
fruits
meet
for
repentance
.
Repentance
is
a
working
Grace
,
it
sets
the
judgment
,
the
will
,
the
affections
,
the
whole
man
on
work
.
3.
That
sound
resolution
is
requisite
to
sound
Reformation
.
I
will
arise
,
I
will
go
to
my
Father
:
This
is
a
point
of
great
consequence
,
and
very
proper
to
the
Text
,
and
therefore
I
will
insist
upon
it
,
by
inquiring
,
1.
What
this
sound
resolution
is
?
2.
Why
it
is
requisite
to
a
sound
Reformation
?
3.
Then
what
useful
Application
of
this
to
our selves
?
Quest.
1.
What
solid
Resolution
is
?
Sol.
It
is
a
well
grounded
,
strong
,
constant
and
active
purpose
of
the
Will
of
a
penitent
sinner
,
wherein
he
is
peremptorily
bent
to
forsake
a
sinful
course
,
and
to
lead
a
holy
and
a
better
life
.
1.
It
is
a
purpose
or
bent
of
the
Will
:
So
it
is
called
,
Act.
11.
23.
A
purpose
of
heart
:
when
matters
of
faith
or
fact
are
only
discovered
unto
us
,
the
work
of
the
mind
about
them
is
called
Apprehension
;
when
they
are
debated
and
disputed
there
,
this
is
called
Deliberation
:
and
when
the
will
is
fully
inclined
and
wrought
upon
,
that
it
is
with
it
as
with
the
body
carried
to
the
Center
,
the
natural
Inclinations
poyse
and
bend
it
thither
;
So
the
very
Spirits
,
as
it
were
,
of
the
will
,
the
Pondus
of
it
,
is
carryed
about
the
work
,
it
is
set
upon
it
;
this
is
called
Resolution
.
2.
To
forsake
a
sinful
course
:
You
must
distinguish
twixt
Intermissions
,
What
have
I
to
do
with
idols
any
more
?
said
Ephraim
;
and
this
separation
is
not
only
in
respect
of
a
particular
or
personal
act
;
as
thus
,
I
will
do
this
evil
this
time
,
or
for
so
long
a
time
;
but
also
in
respect
of
course
,
I
am
purposed
to
relinquish
it
,
both
in
part
,
and
in
whole
,
both
now
and
for
ever
:
there
is
difference
betwixt
1.
Absteining
.
2.
Forsaking
.
3.
Stopping
.
Non
propono
peccare
,
sed
propono
non
peccare
.
Isai
.
30.
22.
Thou
shalt
cast
them
away
as
a
menstruous
cloath
,
and
say
,
get
thee
hen●e
.
In
the
extent
and
latitude
,
though
they
have
been
Mulu
utilia
,
jucunda
&
chara
.
3.
And
to
lead
a
Holy
or
Godly
Life
:
And
in
this
respect
,
this
resolution
is
called
sometimes
,
a
choosing
of
the
way
of
God
,
I
and
my
house
will
serve
the
Lord
.
Psal.
119.
106.
I
have
sworn
and
will
,
&c.
The
sum
of
all
is
this
,
Then
is
it
a
resolution
of
the
will
,
when
a
person
attains
thus
far
;
This
is
an
evil
way
,
I
am
heartily
purposed
never
to
walk
in
it
more
;
this
is
an
holy
and
good
way
,
I
am
heartily
purposed
to
walk
therein
for
ever
;
these
sins
I
will
follow
and
serve
no
longer
;
but
this
God
shall
be
my
God
,
his
Lawes
shall
be
my
rule
,
and
guide
,
and
his
wayes
shall
be
my
wayes
in
the
which
I
will
walk
.
4.
In
the
discription
consider
the
properties
of
this
Resolution
,
which
a
well
grounded
purpose
of
the
will
;
it
is
not
a
house
without
a
foundation
,
nor
a
ship
without
a
bottom
,
nor
yet
with
a
weak
bottom
;
It
is
not
raised
,
I
know
not
how
,
or
on
a
sudden
,
in
an
irrational
and
humorous
way
,
or
in
all
hast
:
Ordinarily
,
he
who
will
leave
an
ill
course
in
hast
,
comes
off
from
it
(
indeed
)
with
too
much
leisure
;
but
it
is
such
a
purpose
,
as
is
throughly
bottomed
upon
such
grounds
as
can
give
life
,
and
maintain
the
bent
and
inclination
of
the
will
.
It
doth
arise
from
,
and
depend
upon
mature
consideration
,
and
upon
deep
conviction
:
The
sinner
doth
first
look
into
,
and
seriously
peruse
and
weigh
an
impenitent
and
sinful
course
,
and
seeth
the
strongest
,
and
forciblest
,
and
justest
causes
to
renounce
it
for
ever
;
and
also
upon
due
trial
,
and
searching
,
and
weighing
in
the
ballance
of
the
Sanctuary
,
he
doth
find
the
wayes
of
new
obedience
to
be
the
〈◊〉
and
only
wayes
of
life
,
to
which
if
he
doth
not
turn
,
he
cannot
please
God
,
nor
be
saved
;
and
unto
which
if
he
doth
turn
,
then
he
is
under
the
best
God
,
and
in
the
most
excellent
and
saving
condition
:
and
hereupon
begs
of
God
for
grace
and
strength
;
and
so
resolves
,
&c.
In
a
Word
,
the
Resolution
is
well
grounded
;
when
it
followes
serious
deliberation
,
and
is
raised
upon
divine
assistance
,
and
entred
into
with
earnest
supplication
;
for
our
strength
cannot
bring
forth
,
nor
maintain
so
great
a
work
as
reformation
.
2.
It
is
a
strong
purpose
of
the
will
:
The
operations
of
the
will
are
reputed
strong
,
when
either
they
are
not
divided
,
In
their
afflictions
they
will
seek
me
early
,
but
,
&c.
Hos.
6.
4.
But
to
the
production
of
a
penitential
resolution
(
which
makes
a
strong
purpose
in
the
will
)
there
must
be
an
habit
which
will
set
the
heart
,
and
incline
it
so
,
that
it
will
not
be
taken
off
;
as
in
Ruth
to
Naomi
,
Intreat
me
not
,
&c.
there
was
a
strong
principle
of
love
,
which
made
up
this
strong
purpose
to
cleave
unto
her
.
Again
,
if
the
operations
of
the
will
be
conditional
,
they
can
never
be
so
strong
,
as
when
they
are
absolute
;
for
a
supposition
and
case
,
where
the
will
may
put
off
and
dispence
with
it self
,
cannot
make
the
act
of
the
will
so
firm
as
where
the
case
is
absolute
(
for
now
the
whole
bent
of
the
will
is
carried
without
any
check
or
diminution
.
)
If
a
man
saith
,
I
will
leave
such
a
sinful
course
,
in
case
I
may
have
the
countenance
of
such
friends
,
or
the
benefit
of
such
an
estate
;
and
I
will
lead
a
godly
life
,
in
case
I
may
hold
correspondence
and
esteem
in
the
world
,
&c.
purposes
upon
variable
conditions
are
variable
.
These
conditions
do
diminish
the
strength
of
Resolution
;
but
when
a
person
is
carryed
in
an
absolute
way
,
come
what
will
come
,
friendship
or
enmity
,
greatness
or
poverty
,
life
or
death
,
I
will
change
my
course
;
this
is
a
strong
purpose
of
will
,
and
a
right
Resolution
.
3.
It
is
a
constant
purpose
,
or
continued
:
The
●hylosophers
do
4.
Lastly
,
It
is
an
active
purpose
:
for
as
it
is
a
vain
thing
to
Antigones
,
I
will
give
,
but
never
gave
.
So
,
if
a
man
resolve
to
leave
his
sins
,
but
the
day
is
still
to
morrow
;
he
sets
not
upon
it
indeed
,
but
yet
a
little
slumber
,
yet
a
little
sleep
,
as
S.
Austin
spake
of
himself
,
cras
,
cras
,
this
is
vain
.
But
true
resolution
is
stirring
and
striving
;
it
puts
a
man
upon
the
work
,
as
the
Prodigal
,
I
will
arise
and
goe
to
my
Father
,
who
indeed
did
thereupon
arise
and
go
.
I
am
resolved
to
confess
my
sins
,
to
judge
my self
,
to
seek
unto
God
by
prayer
;
and
I
do
indeed
do
so
,
I
do
confess
,
judge
,
pray
,
use
the
means
,
&c.
Quest.
2.
Why
this
Resolution
is
requisite
to
a
sound
Reformation
?
1.
Because
Reformation
of
our
wayes
cannot
be
performed
without
much
Opposition
:
As
when
Nehemiah
began
to
repair
the
walls
,
2.
Because
sin
hath
been
very
dear
unto
us
,
and
is
beyond
measure
subtile
to
perswade
and
entice
us
.
It
is
not
an
easie
thing
(
though
death
otherwise
be
threatned
)
to
make
a
man
willing
to
have
his
Arm
or
Leg
cut
off
.
Sin
is
as
our
members
ot
us
,
it
is
called
our self
,
born
and
bred
with
us
.
The
separation
is
not
easie
where
the
Conjunction
is
Natural
,
and
hath
been
more
familiar
:
It
will
not
be
done
by
reasoning
or
intreaty
,
but
Resolution
is
necessary
.
Again
,
Sin
is
most
subtile
to
alure
us
,
to
entice
us
,
to
put
out
our
thoughts
of
Reformation
.
How
often
doth
it
untwist
the
Cord
and
propound
delights
and
pleasures
(
some
sweet
baits
or
other
)
which
take
us
quite
away
from
our
private
intentions
?
How
extremely
doth
it
fill
the
heart
with
Unbelief
,
that
the
Reformation
of
such
a
sin
can
never
be
?
and
if
we
set
upon
it
,
how
strangely
doth
it
amaze
us
,
that
there
is
no
hope
of
mercy
,
and
therefore
we
were
better
enjoy
some
pleasure
a
while
,
then
bitterness
and
anguish
for
ever
.
3.
The
heart
is
naturally
deceitful
,
and
apt
to
turn
or
be
turned
:
4.
If
you
consider
the
frame
and
disposition
of
that
new
course
of
Godly
walking
,
you
will
confess
that
a
resolution
is
necessary
;
for
,
1.
It
is
spiritual
,
and
wholly
heavenly
.
2.
It
is
strict
,
and
must
capable
of
such
dangers
,
which
will
not
easily
be
digested
,
even
loss
of
life
it
It
is
very
laborious
,
it
must
cost
a
man
much
study
and
search
,
much
care
and
watchfulness
,
much
prayers
,
and
many
tears
,
much
self-denial
,
and
mortification
;
much
going
out
of
himself
,
and
adventuring
upon
pure
promises
.
7.
Of
necessity
,
the
soul
must
undergoe
much
,
if
it
will
lead
a
godly
life
;
many
They
that
will
live
godly
must
suffer
persecution
.
Now
tell
me
whether
a
firm
resolution
be
not
necessary
,
when
a
man
changeth
to
a
course
which
is
very
spiritual
and
holy
,
whereas
before
he
lived
in
a
course
that
was
sensual
and
impure
;
again
,
into
a
course
very
strict
and
contrary
to
him
in
great
part
,
and
very
difficult
,
and
very
dangerous
,
and
wherein
he
must
be
very
industrious
,
and
go
through
many
a
sharp
trial
and
brunt
.
All
the
use
which
I
shall
make
of
this
assertion
shall
be
reduced
1.
The
Ex●ortation
is
,
that
as
we
do
desire
a
real
reformation
of
our
sinful
wayes
,
so
we
strive
to
bring
our
hearts
to
a
solid
resolution
against
them
.
Two
things
I
will
propound
as
motives
to
edge
this
exhortation
.
1.
The
folly
and
inconvenience
of
an
irresolute
and
tottering
and
hovering
spirit
viz.
1.
Till
you
attain
to
a
firm
resolution
,
you
will
never
be
free
from
strong
temptations
:
Faint
denials
are
interpretative
Encouragements
;
as
it
is
with
the
ill
humours
of
the
body
,
they
flock
and
resort
to
a
crazy
part
;
So
it
is
with
Satans
temptations
,
they
will
ever
be
frequent
where
the
heart
is
ready
to
embrace
,
or
not
resolved
to
resist
:
why
shouldest
thou
expect
that
Satan
should
fall
off
,
when
thou
art
yet
irresolved
to
resist
him
?
that
he
should
not
be
backward
to
tempt
,
when
thou
art
not
resolved
not
to
yield
?
2.
Till
you
attain
to
a
firm
resolution
,
you
will
never
come
to
a
firm
peace
;
Conscience
cannot
be
clear
in
its
testimony
,
when
we
are
indifferent
in
our
the
evil
that
I
would
not
doe
;
thou
canst
not
say
so
:
The
decision
of
that
estate
will
be
under
a
cloud
,
and
you
will
be
struck
with
more
suspicions
of
hypocrisie
and
wrath
,
while
you
come
to
be
plain-hearted
and
resolute
,
I
will
serve
no
sin
any
longer
.
3.
Till
you
attain
to
a
firm
resolution
,
you
will
be
subject
to
the
frequent
intanglings
of
sin
;
weak
you
will
but
shuffle
in
a
good
course
,
off
and
on
,
sometimes
A
double-minded
man
is
unstable
in
all
his
wayes
,
saith
St.
James
1.
8.
every
business
will
withdraw
you
,
and
any
occasion
will
excuse
you
from
Gods
service
,
while
you
are
indifferent
unto
it
;
every
wind
drives
through
thy
Boat
,
and
every
frost
will
nip
thy
Bud.
5.
Nay
,
Irresolution
will
prove
a
bitter
root
of
apostacy
:
if
dangers
surprize
thee
on
the
left
hand
,
or
temptations
on
the
right
Flat
and
poor
communion
with
God
:
You
will
make
no
prayer
,
or
but
cold
indifferent
Prayer
:
Austin
was
affraid
that
God
2.
The
benefits
and
comforts
o●
a
firm
Resolution
,
which
are
many
.
1.
It
will
be
a
great
Testimony
unto
you
,
that
your
hearts
are
upright
.
He
who
will
not
resolve
against
a
sinful
course
,
either
his
heart
hath
a
flaw
of
hypocrisie
,
or
a
sink
of
impiety
;
he
loves
sin
,
or
would
not
yet
le●ve
it
:
the
greatest
part
of
our
integ●ity
lies
in
the
hearts
frame
and
purpose
:
that
man
who
is
resoled
to
part
with
all
sin
,
hath
an
heart
who
loves
all
good
;
it
is
only
sound
grace
which
breeds
sound
resolution
.
2.
It
will
be
a
great
apology
,
in
case
of
falling
,
that
yet
it
is
not
presumptuous
,
but
of
In●irmity
.
(
The
evil
that
I
would
not
do
,
that
do
I
,
&c.
Rom.
7.
)
and
rather
an
affect
of
a
strong
temptation
,
then
of
any
secret
affection
of
the
heart
to
sin
;
for
where
the
purpose
and
resolution
of
the
heart
is
set
against
a
sin
,
and
makes
its
resistence
;
though
the
sinning
may
be
great
,
yet
it
is
not
presumptuous
.
Four
effects
this
firm
Resolution
worketh
about
sin
;
either
it
doth
,
1.
Cease
the
motions
of
it
;
or
2.
Abates
and
lessens
them
;
or
3.
Disappoints
and
frustrates
them
;
as
Joseph
about
his
mistress
:
or
else
,
4.
It
mitigates
and
corrects
them
in
the
degree
of
guilt
;
either
it
keeps
me
sound
,
or
else
causeth
that
the
wound
is
less
.
3.
Such
a
man
may
confidently
go
to
God
for
help
and
assistance
.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
my
prayer
(
said
David
)
but
verily
,
God
hath
heard
me
,
he
hath
attended
to
the
voice
of
my
Prayer
,
Psal.
69.
18
,
19.
Thou
shalt
not
struggle
with
sin
in
vain
,
nor
cry
unto
God
in
vain
;
if
once
thou
couldst
be
firmly
resolved
against
sin
,
thou
shouldst
more
confidently
repair
to
Christ
,
and
shouldst
assuredly
find
more
Victory
over
it
,
as
Paul
,
Rom.
7.
24
,
25.
What
have
I
to
do
any
more
with
idols
?
I
have
heard
him
,
and
observed
him
;
I
am
like
a
green
Fir-Tree
,
from
me
is
thy
fruit
found
.
Hos.
14.
8.
4.
And
more
confidently
,
expect
the
remission
of
sins
past
;
with
what
face
can
a
m●n
embolden
himself
before
the
O
Lord
I
beseech
thee
to
pardon
such
or
such
a
sin
,
and
I
trust
thou
wilt
do
it
,
but
I
am
not
yet
resolved
to
leave
it
.
And
when
a
person
can
come
before
the
Lord
,
and
say
,
Search
and
tell
me
,
O
Lord
,
if
there
be
any
way
of
wickedness
,
which
I
know
and
allow
against
,
which
I
am
not
resolved
and
strive
.
Now
O
Lord
,
thou
art
a
gracious
God
,
I
beseech
thee
for
thy
mercies
sake
,
forgive
my
sins
,
blot
them
out
,
I
hate
them
with
an
unfeigned
hatred
,
do
thou
for
thine
own
sake
pardon
and
subdue
them
.
5.
You
shall
much
free
your selves
from
the
ancient
suggestions
of
Satan
,
about
particular
Sins
:
Resist
the
Divel
and
he
will
flee
from
you
,
Jam.
4.
7.
Where
there
is
no
hope
of
Victory
,
there
will
be
little
encouragement
to
fight
;
firm
resolutions
are
like
rocks
,
against
which
the
waves
may
beat
and
strike
,
but
cannot
move
nor
alter
;
Satan
may
indeed
somewhat
molest
,
but
the
heart
is
in
a
sort
impregnable
,
which
is
stedfastly
resolved
.
Christiana
sum
,
said
she
,
I
am
a
Christian
,
who
was
much
assaulted
to
deny
the
Faith
;
and
Paul's
resolution
fixed
for
Jerusalem
,
they
gave
off
their
importunity
:
so
Temptations
will
slack
when
our
Resolutions
are
settled
.
It
is
in
vain
,
I
will
not
hearken
;
thou
mayest
molest
me
,
Satan
,
but
I
will
never
yield
unto
thee
.
6.
You
will
be
less
interrupted
in
your
holy
services
.
Whilest
the
heart
is
any
thing
indifferent
and
flexible
,
sinfull
motions
,
The
next
Use
shall
be
for
Direction
,
and
that
in
two
particulars
:
First
,
The
Means
to
raise
it
.
There
are
some
things
of
1.
A
secret
favouring
of
sin
.
As
long
as
your
hearts
cunningly
connive
at
,
and
harbour
your
lusts
(
those
evil
Inmates
)
2.
A
tenderness
or
delicacy
of
spirit
:
I
mean
,
an
inordinate
3.
A
perversness
of
spirit
,
on
self-wilfulness
;
if
you
do
resolve
4.
A
faintness
of
spirit
.
If
you
make
the
work
absolutely
impossible
,
II.
There
are
some
things
which
you
must
,
in
some
measure
1.
Get
as
distinct
a
knowledge
of
sin
,
as
clear
conviction
as
you
can
.
It
is
our
blindness
which
keeps
us
in
service
;
and
the
Will
is
usually
perverse
,
because
the
Judgment
is
greatly
dark
:
Did
we
know
sin
aright
,
(
truly
,
fully
,
experimentally
,
)
you
have
attained
to
Reasons
enough
,
why
you
should
resolve
against
it
.
Sin
carries
its
own
condemnation
with
it
:
Sometimes
the
particular
effects
of
sin
do
half
perswade
us
to
be
Christians
,
to
leave
the
service
of
sin
;
a
stroke
or
two
upon
the
Conscience
,
do
thus
far
prevail
,
as
to
pause
and
stop
;
If
then
we
knew
sin
in
the
latitude
of
its
bitter
effects
,
and
in
the
intensiveness
of
them
(
beyond
all
thoughts
)
for
bitterness
and
perpetuity
,
as
also
that
extreme
vileness
in
the
formal
nature
of
it
,
which
is
the
vast
womb
and
Ocean
,
out
of
which
these
bitter
waters
do
flow
;
if
we
did
know
sin
as
the
darkest
blot
,
and
loathsome
blur
,
opposite
to
the
truest
Glory
of
purest
Holiness
;
and
as
the
most
deformed
and
highest
Rebellion
to
the
most
equal
Laws
and
Rules
of
Divine
Soveraignty
;
and
as
the
very
Eclipse
,
and
utter
Inconsistence
with
all
real
Happiness
;
and
as
the
infallible
and
unavoidable
Precipice
of
our
intollerable
and
eternal
Damnation
:
At
least
,
this
would
be
an
occasional
excitation
,
if
not
a
strong
foundation
,
upon
which
to
raise
a
Resolution
to
quit
and
forsake
it
.
Sure
I
am
,
the
defect
of
this
,
that
men
know
not
sin
,
makes
them
bold
and
venturous
,
obstinate
,
and
tenacious
;
they
will
not
desist
from
the
practice
of
sin
,
because
they
know
not
the
evil
of
sin
.
2.
You
must
get
an
hatred
of
sin
,
else
you
will
never
truly
and
principia
immediate
&
vincentia
;
and
of
all
the
affections
(
as
the
Anatomists
observe
in
the
body
,
two
master-Veins
,
Vena
cava
,
&
vena
aorta
;
)
so
in
the
soul
,
there
are
two
which
are
Soveraign
,
and
bear
sway
;
one
is
Love
,
and
the
other
is
Hatred
;
that
bears
sway
in
matters
elegible
and
practicable
,
this
in
matters
sinfull
and
declinable
.
Resolutions
against
sin
,
not
rooted
in
hatred
,
will
slack
like
a
deceitfull
Bow
;
and
Resolutions
to
a
better
course
,
not
raised
from
love
,
will
be
but
as
the
morning
dew
:
It
is
hatred
which
makes
us
bent
and
peremptory
againct
evil
,
and
it
is
love
which
mak●s
us
resolute
and
stedfast
for
good
.
Hatred
hath
three
properties
in
it
against
an
evil
Object
,
Enmity
,
Flight
,
and
Irreconcileableness
:
And
Love
hath
two
properties
in
it
,
Union
,
and
Adhaesion
;
Ruth
clave
in
love
to
Naomi
,
and
was
se●ed
in
it
,
never
to
leave
her
:
And
Ephraim
was
strong
in
detestation
,
and
therefore
peremptorily
in
resolution
,
What
have
I
to
do
any
more
with
Idols
?
3.
There
must
be
Faith
,
and
then
there
will
be
Resolution
.
To
believe
the
Word
of
God
,
discovering
and
threatning
an
evil
condition
and
course
;
2.
To
believe
the
excellency
of
a
good
Condition
,
and
Life
,
and
Rewards
.
If
thou
didst
indeed
believe
that
sin
would
damn
thee
,
wouldst
not
thou
resolve
against
it
?
if
thou
didst
indeed
believe
that
the
holy
life
were
the
happy
life
,
couldst
thou
by
Faith
see
him
that
is
invisible
,
and
the
beauties
of
holiness
,
which
are
hid
from
the
World
,
and
those
great
consolations
and
rewards
reserved
for
a
pious
heart
and
conversation
,
thou
wouldst
quickly
turn
the
Scale
,
m●ke
the
cho●ce
,
and
resolve
,
'T
is
true
,
I
must
leave
my
sins
,
but
I
shall
gain
my
God
;
their
pleasures
,
but
I
shall
gain
his
delights
;
I
may
forfeit
the
love
of
Friends
,
but
I
shall
find
kindness
of
God
;
I
quit
Earth
,
but
I
shall
get
Heaven
;
I
leave
but
filthiness
,
but
guilt
,
but
misery
,
but
Hell
;
I
shall
get
holiness
,
and
peace
,
and
Christ
,
and
Comfort
,
and
Heaven
;
I
am
insufficient
,
but
God
is
sufficient
.
4.
Vehement
Prayer
,
that
the
Lord
would
give
a
heart
willing
O
that
my
ways
were
directed
to
keep
thy
statutes
.
v.
8.
I
will
keep
thy
statutes
;
O
forsake
me
not
utterly
:
What
you
undertake
without
prayer
,
you
will
forsake
without
c●mfort
:
All
resolutions
are
best
made
,
which
are
made
upon
the
knee
of
prayer
.
Secondly
,
The
means
to
maintain
and
keep
up
this
Resolution
.
1.
Let
your
Resolution
not
be
presumptuous
,
but
humble
:
If
you
raise
your
Resolutions
upon
your
own
strength
,
you
will
shortly
quit
them
by
your
own
weakness
.
No
spiritual
frame
or
work
is
safe
or
strong
,
which
is
reared
upon
it self
alone
;
it
must
not
be
less
than
a
rock
higher
than
our selves
,
upon
which
we
must
build
.
The
wings
bear
the
body
of
the
flying
Fowl
,
but
this
they
cannot
do
without
air
to
spread
and
bear
up
those
wings
.
I
can
do
all
things
through
Christ
that
strengthens
me
.
Philip.
4.
There
must
be
some
strength
in
us
to
advance
a
Resolution
,
but
then
there
must
be
another
Strength
,
upon
w●ich
both
that
Resolution
and
that
Strength
must
depend
:
And
therefore
as
a
Warrant
is
of
no
force
,
if
it
goes
not
out
in
the
Kings
name
;
so
a
Resolution
is
too
recoiling
,
which
begins
not
in
Christs
power
:
As
David
encountred
Goliah
,
not
with
his
own
Sword
,
but
in
Gods
Name
;
so
we
must
resolve
against
our
sins
,
with
Gods
strength
assisting
of
us
;
otherwise
,
our
sins
may
rerly
to
us
,
as
the
Devils
to
the
sons
of
Sceva
,
●esus
I
know
,
and
Paul
I
know
,
but
who
are
ye
?
A
ship
,
though
well
built
,
must
have
wind
to
drive
it
,
and
set
it
forward
;
and
a
Christian
needs
more
strength
than
his
own
,
to
forsake
a
bad
,
or
to
follow
a
good
course
.
It
is
a
wise
course
,
in
lendi●g
of
Money
,
to
joyn
another
party
in
the
Bond
,
who
is
more
able
and
sure
than
the
borrower
:
Doest
thou
resolve
against
such
a
sinfull
way
,
or
for
a
holy
life
?
t●ke
not
single
Bond
;
(
thy
own
heart
,
though
to
thy
thinking
well
furnisht
and
stock●
with
resolution
,
is
yet
but
a
creature
,
and
may
deceive
thee
,
and
m●ke
thee
to
break
:
)
but
take
double
Bond
,
beseech
the
Lord
to
be
bound
for
thee
,
to
give
thee
his
strength
,
which
is
indeed
sufficient
to
preserve
,
and
to
perpetuate
thy
resolutions
.
2.
You
must
be
sure
that
you
get
a
mournfull
heart
for
what
is
past
,
or
else
you
will
never
get
a
resolute
heart
for
the
future
:
if
the
heart
be
not
broken
for
sin
,
sin
will
quickly
break
the
resolution
of
the
heart
;
He
who
will
without
any
more
adoe
be
joyously
good
,
I
fear
,
least
after
a
while
,
you
see
him
earnestly
bad
.
We
seldome
observe
,
that
an
unbroken
heart
is
stedfast
;
that
his
foot
stands
sure
,
whose
eyes
remains
dry
,
(
i.
)
who
can
leap
into
a
good
way
,
yet
never
was
truly
grieved
for
a
bad
.
Peter's
Resolution
to
confess
his
Master
,
held
out
better
after
his
tears
,
than
after
his
confidence
:
The
mournfull
remembrance
of
a
bad
life
,
wherein
God
hath
been
so
much
dishonoured
,
and
his
spirit
so
often
grieved
,
it
excites
and
quickens
,
and
doubles
our
hatred
,
and
fears
,
and
cares
,
and
resolves
,
Should
I
any
longer
continue
thus
?
should
I
thus
offend
again
?
Paul
doth
frequently
remember
his
sinfull
persecutions
of
Christ
,
and
then
is
inflamed
,
with
a
more
zealous
resolution
and
industry
,
to
preach
and
advance
him
:
Nothing
daunts
him
,
in
the
righting
of
that
good
Lord
and
Christ
,
whom
before
he
had
so
much
wronged
.
3.
Be
active
against
sin
,
and
that
is
the
way
to
keep
up
your
4.
Let
it
be
watchfull
,
and
not
careless
:
They
are
not
the
many
Souldiers
which
keep
the
City
,
but
the
watchfull
Souldiers
;
5.
If
you
would
still
keep
up
your
Resolutions
,
then
often
review
and
renew
them
.
Our
resolutions
come
to
be
strengthened
O
my
soul
,
thou
hast
seen
the
vileness
of
such
sinfull
courses
,
and
hast
felt
the
bitterness
of
them
,
and
hast
solemnly
protested
against
them
before
the
Lord
,
and
resolved
to
prosecute
them
no
more
;
thou
hast
given
thy
Word
and
Bond
for
this
unto
the
great
God
:
Well!
how
hast
thou
performed
this
purpose
?
art
thou
still
willing
?
hast
thou
been
faithfull
to
thy self
,
and
to
thy
God
?
wa
st
thou
no
way
surprized
this
day
?
though
thou
didst
not
break
,
yet
didst
not
thou
bow
to
day
?
though
thou
didst
not
fall
,
didst
not
thou
trip
?
did
nothing
come
from
thee
to
undo
,
or
else
to
weaken
thy
resolution
?
Such
evil
motions
sprang
from
thy
heart
to
sin
again
,
didst
thou
abhor
them
,
and
cry
unto
God
against
them
?
such
temptations
presented
themselves
unto
thee
,
didst
thou
reject
and
stoutly
resist
them
?
or
hast
thou
not
found
an
heart
somewhat
hearkning
,
somewhat
yielding
,
somewhat
venturing
?
If
so
,
then
humble
thy self
,
and
as
David
to
Joab
,
2
Sam.
11.
25.
Make
thy
battel
more
strong
against
the
City
;
so
do
thou
,
bewail
thy
failings
,
and
renew
thy
resolution
again
more
strongly
and
carefully
.
6.
If
your
Resolutions
be
any
thing
impaired
,
let
them
be
presently
repaired
.
It
is
possible
,
notwithstanding
our
Resolutions
7.
Let
your
Resolutions
be
accompanied
with
the
use
of
all
holy
means
which
will
strengthen
and
perfect
them
.
Doth
not
the
(
i.
)
thy
Resolution
,
should
start
aside
,
when
thou
art
a
negligent
Hearer
,
and
an
inconstant
Petitioner
?
why
!
where
lies
thy
strength
to
perform
?
why
doest
thou
put
off
thy
helps
?
what
!
art
thou
alone
?
He
who
hath
not
strength
to
fight
,
how
shall
he
have
power
to
conquer
?
wouldst
thou
stand
?
wouldst
thou
resolve
?
wouldst
thou
resolve
so
as
to
reform
?
Be
much
in
Prayer
;
Keep
thy
servant
,
O
Lord
,
uphold
me
by
thy
Word
,
preserve
me
by
thy
Spirit
;
work
in
me
the
will
and
the
deed
,
work
thine
own
works
in
me
,
finish
what
thou
hast
wrought
;
shew
thy
power
in
my
weakness
,
let
thy
Grace
be
sufficient
for
me
;
leave
me
not
,
nor
forsake
me
;
incline
my
heart
to
thy
testimonies
,
turn
away
mine
eyes
from
vanity
.
And
so
for
the
Ordinances
,
attend
them
;
they
are
the
Strength
of
God
for
thee
;
they
work
holy
qualities
,
holy
motions
,
holy
convictions
,
holy
excitations
,
holy
affections
,
desires
,
a
fear
lest
we
depart
,
and
fall
from
our
stedfastness
;
and
they
kindle
more
and
more
our
purposes
to
walk
with
God
,
and
to
shun
iniquity
.
Oh
,
how
admirably
the
heart
under
them
is
caused
to
burn
with
ardent
love
of
God!
with
desires
and
resolutions
to
keep
closer
to
him
,
how
is
it
stirr'd
up
with
more
detestation
of
sin
?
how
often
do
they
melt
the
heart
?
recover
the
heart
,
restore
the
heart
,
and
send
it
away
with
this
resolution
,
Well!
by
the
grace
of
God
I
will
never
go
on
in
such
a
sinful
course
,
&c.
The
last
Use
shall
be
for
Exhortation
unto
us
,
though
we
have
taken
ill
courses
formerly
,
yet
now
to
resolve
against
them
,
to
must
resolve
to
leave
your
sins
,
or
be
damned
for
them
,
why
wil●
thou
lose
thy
pretious
soul
for
ever
.
2.
Whether
is
better
to
come
back
and
find
God
a
depart
still
from
him
,
and
feel
him
a
Judge
.
If
mercy
be
better
then
wrath
,
if
heaven
be
better
then
hell
,
resolve
to
arise
and
leave
thy
sinful
waies
,
and
return
unto
a
God
and
Father
.
3.
Hast
thou
not
found
thy
sinful
courses
to
be
evil
and
bitter
unto
thee
already
:
why
wilt
thou
serve
an
evil
master
for
evil
wages
,
the
which
also
will
still
be
more
fearful
and
heavie
,
by
how
much
the
longer
thou
continues
sinful
and
wicked
;
thy
terrours
will
not
shorten
,
while
thou
dost
lengthen
thy
sins
,
nor
maiest
thou
expect
that
thy
latter
daies
will
be
peace
,
when
all
thy
daies
have
been
wickedness
;
if
thou
livest
in
sin
,
thou
must
lie
down
in
sorrow
.
4.
Sin
is
an
hateful
object
,
and
a
conquerable
enemy
,
therefore
resolve
against
it
.
It
onely
hath
the
most
absolute
reasons
of
the
strongest
hatred
,
as
being
completely
evil
and
vile
;
it
is
the
basest
of
all
objects
,
and
is
thine
highest
enemy
,
there
is
nothing
which
can
undo
thee
but
sin
;
and
yet
i
is
a
conquerable
enemy
,
it
is
very
possible
that
a
sinner
may
be
changed
.
5.
If
thou
once
couldst
but
get
an
heart
to
resolve
against
sin
,
thou
shouldst
find
the
work
more
easie
.
Saint
Austin
professeth
,
that
though
the
thoughts
of
leaving
his
sins
were
once
a
great
burthen
to
him
,
yet
at
length
being
peremptorily
resolved
he
found
it
a
most
easie
and
delightful
thing
to
live
without
them
.
6.
A
new
course
of
obedience
;
O
this
is
lise
indeed
.
Now
ar●
thou
alive
from
the
dead
,
if
thy
heart
be
truly
resolved
,
I
may
say
〈◊〉
〈◊〉
as
Christ
to
Zacheus
,
This
day
is
salvation
come
to
thine
house
;
〈◊〉
holy
life
and
course
is
the
most
excellent
,
is
the
most
easie
,
is
the
most
peaceable
,
is
the
most
gainful
,
it
is
the
best
,
it
is
the
sweetest
,
it
is
the
happiest
life
;
it
begins
in
Grace
,
it
will
end
in
Glory
.
LUKE
15.
v.
18
,
19.
And
will
say
unto
him
,
Father
,
I
have
sinned
against
Heaven
,
and
before
thee
,
and
am
no
more
worthy
to
be
called
thy
Son
;
make
me
as
one
of
thy
hired
servants
.
You
have
heard
of
the
Prodigals
penitential
consideration
of
his
sinful
estate
,
and
of
his
penitential
resolution
,
to
forsake
that
condition
and
course
,
I
will
arise
and
go
to
my
father
:
now
you
are
to
hear
his
penitential
confession
,
And
will
say
unto
him
,
Father
,
I
have
sinned
against
Heaven
,
&c.
In
which
words
you
have
considerable
.
1.
Who
doth
confess
;
I.
2.
What
he
doth
confess
,
I
have
sinned
.
3.
To
whom
he
doth
confess
,
Father
,
I
have
sinned
,
4.
How
he
doth
confess
,
Against
Heaven
and
before
thee
;
In
to
&
coramte
:
There
is
no
difficulty
in
the
word
;
and
therefore
I
will
proceed
to
the
intent
of
it
,
which
is
this
:
That
true
Repentance
for
sin
against
God
,
will
bring
forth
true
Confession
of
Sin
unto
God
.
This
is
evident
almost
in
all
persons
,
whether
single
I
have
sinned
,
2
Sam.
12.
upon
Nathans
conviction
.
The
Publican
,
Lord
be
merciful
to
me
a
sinner
;
he
stood
afar
off
,
smiting
his
brest
,
and
inditing
himself
for
his
sins
:
A
whole
Church
in
Ezra
,
in
Nehemiah
,
in
Daniel
,
all
at
once
confessing
,
We
have
sinned
,
we
have
done
wickedly
,
our
sins
are
gone
over
our
heads
.
For
the
better
explication
of
the
assertion
;
know
,
That
there
is
a
threefold
confession
of
sin
;
1.
Auricular
,
or
Sacramental
,
which
the
Church
of
Rome
&
circumstancias
,
yea
,
and
all
the
circumstances
of
your
sins
;
this
is
the
confession
which
the
Church
of
Rome
in
the
Trent
Council
doth
injoin
upon
pain
of
Anathema
to
be
made
unto
the
Priest
.
Sess.
14.
Can.
7.
but
without
any
warrant
from
the
Scripture
,
or
averment
from
true
Antiquity
;
for
Scripture
assures
us
,
that
confession
of
sin
made
to
God
alone
,
obtained
remission
of
sins
and
favour
,
Psal.
32.
5.
I
said
,
I
will
confess
my
sins
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
.
Lo
!
here
confession
to
God
alone
,
not
to
a
Priest
,
and
upon
it
remission
of
sins
by
God
himself
;
dares
any
Popish
Priest
reverse
this
absolution
or
confession
,
because
not
made
to
man
,
which
yet
is
accepted
with
God
.
Saint
Chrysostome
speaks
strange
words
;
Let
Tom.
5.
Hom.
de
paenit
.
&
confess
.
Lat.
●d
.
Bas
.
an
.
1
558.
God
onely
see
thee
confessing
.
And
again
upon
Hob.
12.
Hom.
31.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Reveal
thy
way
unto
the
Lord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Confess
them
before
God
:
and
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Confess
thy
sins
before
thy
Judge
;
and
Saint
Austins
tongue
needs
to
be
clipped
;
Quid
mihi
cum
hominibus
,
ut
audiant
confessiones
nostras
Conf.
lib
10.
cap.
13.
quasi
ipsi
sanaturi
sint
omnes
languores
meas
?
What
have
I
to
do
with
men
,
that
they
should
hear
my
confessions
,
as
though
they
could
heal
all
my
diseases
?
Saint
Basil
saith
,
that
the
groans
of
his
2.
Christian
and
prudential
Confession
;
and
this
is
the
acknowledging
notorious
scandal
,
which
the
primitive
Churches
much
urged
and
used
;
or
else
in
case
of
trouble
;
and
thus
we
deny
not
but
any
person
may
lawfully
,
and
warrantably
go
unto
a
faithful
,
godly
,
skilful
,
compassionate
Minister
,
and
confess
his
sins
,
either
to
obtain
counsel
out
of
the
Word
of
God
for
the
remedy
of
sins
,
to
recover
or
prevent
them
;
or
to
be
imformed
aright
concerning
his
present
estate
,
or
to
have
his
conscience
quieted
and
settled
.
3.
Penitential
,
which
is
made
onely
to
God
:
this
the
Scripture
Secondly
,
This
penitential
confession
may
be
considered
,
either
in
respect
of
the
material
part
onely
,
and
so
it
consists
of
words
whereby
we
acknowledge
wherein
we
have
transgressed
,
Hos.
4.
ver.
1
,
2.
Or
of
the
formal
part
also
,
and
thus
it
conteins
these
1.
It
is
an
hearty
acknowledgment
,
no●
nuda
confessio
;
feigned
cum
sensu
peccati
&
miseriae
,
as
a
sick
man
opens
his
disease
,
here
I
feel
it
,
&c.
The
publican
smote
upon
his
breast
,
and
confessed
.
True
confession
is
the
language
of
the
very
soul
,
being
very
sensible
of
sin
.
2.
It
is
voluntary
,
not
coacta
confessio
;
the
Thief
may
confess
upon
the
rack
:
though
I
have
sinned
.
Many
of
the
Saints
did
I
shut
up
in
prison
,
and
when
they
were
put
to
death
I
gave
my
voice
against
them
.
I
punished
them
oft
in
every
Synagogue
,
Acts
26.
10
,
11.
3.
It
is
distinct
,
and
not
confused
:
the
penitent
hath
special
bills
of
inditement
:
he
knows
his
sins
,
and
Sauls
lap
,
as
well
as
Vriahs
murther
,
antient
sins
as
well
as
present
,
secret
sins
as
well
as
open
.
But
must
our
confession
of
sins
be
particular
?
Sol.
Either
explicitly
so
,
or
virtually
so
;
the
heart
hath
a
particular
intention
or
affection
;
the
more
particular
,
the
better
,
to
humble
our
hearts
,
to
obtein
mercies
,
to
make
us
fervent
.
As
David
,
though
hee
did
give
a
touch
at
all
his
sins
in
the
beginning
of
the
51
Psalm
,
yet
at
length
brancheth
his
confession
into
particulars
,
into
that
of
Adultery
,
and
the
other
of
Blood
.
So
doth
Paul
often
uncover
his
special
sins
of
Persecuting
the
Church
,
and
Blaspheming
,
and
of
Injuriousness
:
Judas
cryed
out
of
Blood
,
but
not
of
Covetous●ess
and
Hypocrisie
.
4.
It
is
Humble
,
and
not
Sack●loth
and
Ashes
;
and
the
opening
of
their
sins
is
termed
,
The
pouring
out
of
water
before
the
Lord
(
I
am
vile
,
Job
40.
4.
Not
worthy
,
&c.
Luke
15.
)
because
when
they
p●ured
out
their
sins
in
confession
of
Tongue
,
they
likewise
poured
out
contrition
of
Heart
;
their
tears
of
Grief
,
spake
as
much
as
the
words
of
their
Lips
:
I
will
declare
mine
Iniquities
,
and
be
sorry
for
my
sin
,
Psal.
38.
The
Papists
indeed
have
as
course
a
Garment
,
and
as
severe
a
Garb
in
penitential
confession
as
any
,
but
underneath
they
have
dainty
Linnen
;
there
lies
great
pride
under
all
this
pretended
Humiliation
,
as
if
all
this
did
merit
at
the
hands
of
God
;
the
Voice
is
humble
Jacob's
,
but
the
pride
upon
the
act
is
proud
Esau's
.
If
they
saw
the
wrong
which
they
did
by
sinning
,
how
could
they
so
proudly
challenge
God
upon
their
confessing
(
what
doth
the
murtherer
deserve
because
he
confesseth
?
)
But
truly
Penitential
Confession
is
accompanied
with
grief
in
the
heart
,
and
with
shame
in
the
face
,
and
with
acknowledgment
,
That
by
reason
of
our
sins
there
belongs
nothing
to
us
but
●hame
and
confusion
,
Daniel
9.
5.
It
is
mixt
with
some
Faith
,
not
overcome
with
Despair
:
If
the
fled
into
the
Land
of
Nod
,
and
reputes
his
offence
Unpardonable
,
beyond
the
power
or
intention
of
Mercy
to
pardon
him
.
Judas
likewise
utters
his
sin
in
particular
,
I
have
sinned
in
betraying
innocent
.
Blood
;
But
then
he
goos
out
and
hangs
himself
:
But
if
the
confession
be
truly
penitential
,
it
acknowledgeth
sin
fully
,
yet
believingly
;
not
to
a
meer
Judge
,
who
out
of
the
mouth
of
the
Confessor
condemneth
,
but
to
a
father
(
Father
,
I
have
sinned
,
saith
our
Prodigal
)
who
knows
how
to
absolve
and
forgive
him
,
that
knows
how
to
accuse
and
condemn
himself
.
As
you
must
in
Confessions
acknowledg
,
O
Lord
my
sins
are
very
great
;
so
likewise
must
you
relieve
your selves
,
O
Lord
,
thy
mercies
are
exceeding
many
;
thus
have
I
sinned
,
but
thou
canst
pardon
;
I
deserve
wrath
,
but
thou
canst
freely
shew
me
mercy
;
I
am
a
sinner
,
yet
,
Lord
,
be
merciful
to
me
a
sinner
.
6.
It
is
Sincere
and
not
fraudulent
:
then
is
the
Confession
sincere
,
not
woman
gave
it
me
to
eat
.
I
did
eat
,
said
the
woman
,
but
the
Devil
tempted
me
.
I
did
offer
Sacrifice
,
said
Saul
,
but
I
was
afraid
of
the
Philistims
.
These
are
fraudulent
Confessions
,
when
either
a
part
is
knowingly
and
willingly
kept
back
;
or
if
all
comes
forth
,
it
is
extenuated
as
much
as
may
be
.
Not
that
any
person
is
to
accuse
himself
of
more
then
he
is
guilty
,
but
that
he
is
not
to
extenuate
and
mince
any
thing
wherein
he
is
faulty
,
but
therein
to
set
out
himself
to
the
full
;
Of
whom
,
I
am
chief
,
said
Paul
:
And
the
Prodigal
here
,
I
have
sinned
against
heaven
,
and
before
thee
.
7.
It
must
be
joyned
with
desire
and
endeavour
of
Reformation
:
Therefore
forsaking
of
sin
(
at
least
in
Voto
&
conatu
)
Pharaoh
,
Exod.
9.
27
,
34.
but
then
he
hardned
his
heart
,
and
sinned
yet
more
.
They
loved
ease
,
but
not
cure
;
but
David
desires
medicine
as
much
as
quiet
;
Grace
to
heal
,
as
well
as
Mercy
to
quiet
:
he
did
not
open
his
wounds
,
and
then
make
more
,
but
desires
those
which
are
made
,
that
they
might
be
bound
up
and
healed
.
So
did
Shecaniah
,
not
only
confess
their
trespasse
,
in
taking
of
strange
wives
,
Ezra
10.
2
,
3.
but
intends
reformation
:
Now
therefore
let
us
make
a
Covenant
with
God
to
put
them
all
away
.
These
ingredients
I
do
conjecture
that
they
make
up
the
very
form
and
vitals
of
a
penitential
Confession
.
But
why
should
true
penitents
make
confession
of
their
sins
to
God
?
1.
There
is
a
necessity
so
to
do
:
Necessitas
ex
parte
Dei
,
&
ex
parte
rei
.
1.
Ex
parte
Dei
,
God
requireth
you
so
to
do
:
Acknowledge
thine
Iniquity
,
that
thou
hast
transgressed
against
the
Lord
thy
God
,
and
hast
scattered
thy
wayes
to
the
Strangers
under
every
green
tree
,
Jer.
3.
13.
So
Hos.
14.
1.
Return
to
the
Lord
thy
God
.
Ver.
2.
Take
with
you
words
,
and
turn
to
the
Lord
,
and
say
unto
him
,
Take
away
all
Iniquity
,
and
receive
us
graciously
.
2.
Ex
parte
Rei
:
When
the
heart
is
penitentially
2.
There
is
Vtility
in
so
doing
:
Though
true
confession
of
sin
doth
not
at
all
merit
,
yet
it
is
a
way
or
means
to
obtain
three
Remission
of
Sins
:
This
is
a
most
sweet
and
surpassing
mercy
;
David
accounts
him
Blessed
whose
iniquities
are
covered
:
but
Confession
is
the
means
for
Remission
,
which
may
evidently
appear
,
1.
By
Gods
direction
of
his
people
to
take
this
course
,
that
so
they
might
be
pardoned
,
Jer.
3.
12
,
13.
2.
By
his
special
Promise
,
upon
their
true
confession
,
for
to
pardon
them
their
sins
,
Prov.
28.
13.
He
that
confesseth
and
forsaketh
his
sins
,
shall
find
mercy
.
1
Joh.
1.
9.
If
we
confess
our
sins
,
God
is
faithful
and
just
to
forgive
us
our
sins
.
3.
By
frequent
experience
:
David
said
,
I
will
confess
my
Transgressions
,
and
thou
for
gavest
the
Iniquity
of
my
sin
,
Psal.
32.
5.
The
Publican
penitentially
confessed
,
and
went
home
Justified
,
Luk.
18.
13
,
14.
2.
Power
against
sins
:
By
hearty
confession
to
uncover
Medici
Emplastrum
,
If
we
confess
our
sins
God
is
faithful
to
forgive
us
our
sins
;
but
also
addeth
,
and
to
cleanse
us
from
all
unrighteousness
.
3.
Peace
of
Conscience
:
You
may
I
acknowledg
my
sin
unto
thee
,
and
mine
iniquity
have
I
not
hid
:
I
said
I
will
confess
my
transgressions
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
.
Selah
.
So
Job
33.
27.
If
any
say
,
I
have
sinned
,
and
perverted
that
which
is
right
,
and
it
profited
me
not
;
Ver.
28.
His
life
shall
see
the
light
:
It
is
one
of
the
Windows
to
let
in
the
beams
of
heavenly
comfort
.
3.
Lastly
,
God
is
much
Glorified
when
the
penitent
doth
humbly
and
truly
confess
his
sins
:
David
acknowledgeth
his
sins
,
That
thou
mightst
be
justified
when
thou
speakest
,
and
be
clear
when
thou
judgest
,
so
Psal.
51.
4.
q.
d.
Lord
,
thus
have
I
sinned
;
and
whatsoever
punishment
thou
hast
inflicted
,
or
mayest
inflict
,
I
must
quit
thy
Justice
in
all
thy
proceedings
;
thou
canst
not
but
be
Righteous
,
for
I
confess
my self
to
be
sinful
:
Nay
,
his
Justice
only
is
not
glorified
,
but
his
Wisdom
,
that
he
knows
all
our
sins
and
wayes
;
and
his
Power
,
that
he
is
able
to
Judge
and
condemn
us
;
yea
,
and
his
Mercy
too
,
that
we
hope
yet
he
will
pardon
and
forgive
the
sins
which
we
confess
unto
him
.
If
true
Repentance
brings
forth
true
Confession
,
then
by
this
it
will
appear
,
That
there
are
very
few
true
penitents
,
because
1.
Some
may
say
of
sin
,
what
Pilate
did
of
truth
,
What
's
Truth
?
So
they
,
What
's
Sin
?
They
are
so
ignorant
,
that
they
know
not
what
is
evil
,
or
when
they
do
evil
.
Now
,
how
can
any
confess
or
acknowledg
that
sin
to
God
,
which
is
not
known
at
all
to
himself
.
2.
Others
are
so
far
from
confessing
themselves
to
be
sinful
,
that
they
(
like
the
proud
Pharisee
)
justifie
themselves
to
be
righteous
;
talk
of
their
good
meanings
,
purposes
,
●ust
dealings
,
&c.
Sana
membra
ostendebat
(
saith
S.
Austin
of
that
Pharisee
)
vulnera
tegebat
;
I
am
no
Extortioner
,
no
Adulterer
,
&c.
Ask
some
persons
,
Do
you
acknowledg
One
only
God
,
who
is
most
Merciful
,
Just
,
Holy
,
Omnipotent
,
Faithful
,
Long-suffering
,
〈◊〉
of
Goodness
and
Truth
,
&c.
Yes
,
that
do
they
,
God
forbid
else
,
&c.
Ask
them
again
,
Are
you
Idolaters
?
make
you
no
Idols
?
or
did
you
ever
worship
them
?
Who
they
!
nay
,
they
defie
them
,
and
all
such
trumpery
.
But
do
you
not
use
to
swear
,
and
take
the
Name
of
God
in
vain
?
Nay
,
for
swearing
,
of
all
sins
they
cannot
away
with
that
;
a
man
gets
no
good
by
swearing
.
But
do
you
remember
to
keep
holy
the
Sabbath
?
Yea
,
all
their
neighbours
can
bear
witness
,
that
they
keep
to
the
Church
constantly
.
Ask
them
again
,
Did
you
never
injure
your
Parents
?
O
,
they
were
always
dutifull
Children
.
But
did
you
never
play
the
whore
,
or
the
adulterer
,
or
the
thief
?
Nay
,
now
they
will
talk
no
longer
with
you
,
if
you
be
so
uncharitable
as
to
imagine
such
guilt
.
Why
,
O
thou
ignorant
sinner
!
why
doest
thou
deceive
thy
soul
?
if
thou
art
thus
righteous
,
thou
needest
not
to
repent
;
and
if
thou
art
free
from
all
sin
,
how
canst
thou
confess
thy
sins
(
as
a
true
penitent
ought
to
do
)
to
God
?
3.
But
some
others
there
are
,
who
do
both
know
and
acknowledge
their
sin
;
but
how
?
onely
in
a
formal
,
cold
,
indifferent
manner
.
True
,
we
are
all
sinners
,
God
help
us
,
and
there
is
no
man
but
he
sins
,
yea
,
the
best
of
them
all
;
Never
considering
,
That
great
Justice
of
God
which
is
provoked
by
their
sins
;
nor
that
vile
and
abominable
nature
in
their
sins
;
nor
that
infinite
wrath
unto
which
their
guilt
doth
oblige
them
;
nor
the
excellency
and
necessity
of
pardoning
mercy
,
which
we
should
earnestly
sue
out
when
we
confess
our
sins
.
4.
There
is
another
sort
,
who
do
more
distinctly
,
and
perhaps
somewhat
feelingly
and
freely
,
confess
their
sins
;
but
then
they
keep
Benjamin
back
:
And
as
Rachel
hid
the
images
under
her
,
so
they
reserve
some
one
special
lust
;
they
do
not
bring
all
the
Prisoners
forth
unto
the
Bar
:
There
is
a
sin
which
they
hide
close
because
it
is
sweet
,
as
Zophar
speaks
,
Job
20.
12.
Now
this
argues
,
1.
Hypocrisie
and
guile
of
heart
,
a
secret
love
to
sin
;
it
is
made
,
in
Job
20.
12.
the
guise
of
an
Hypocrite
,
to
hide
his
sin
.
2.
Extreme
folly
and
vanity
of
spirit
;
for
,
canst
thou
conceal
any
sin
from
that
God
,
who
is
acquainted
with
all
thy
paths
,
and
knows
thy
thoughts
afar
off
,
and
to
whose
eyes
all
things
are
naked
?
will
not
the
Lord
discover
the
sin
(
which
thou
doest
cover
)
before
Men
and
Angels
,
to
thy
eternal
infamy
and
condemnation
?
assuredly
,
though
thou
wilt
not
set
thy
sins
in
order
before
him
,
yet
he
will
set
thy
sins
in
order
before
thee
,
and
will
reprove
thee
for
them
,
Psal.
50.
(
i.
)
he
will
publish
them
,
and
he
will
everlastingly
punish
thee
for
them
.
5.
Others
do
confess
all
their
sins
,
but
this
onely
in
times
of
wrath
,
and
judgment
,
and
death
;
not
like
Penitents
,
but
as
Malefactors
,
(
as
men
make
their
Wills
upon
a
death-bed
;
)
not
out
of
an
hatred
of
sin
,
but
out
of
meer
sense
or
fear
of
punishment
;
it
is
not
filial
,
ingenuous
,
free
,
but
onely
extorted
,
involuntary
,
and
servile
,
and
therefore
not
truly
penitential
:
They
do
not
go
and
confess
their
sins
,
as
they
to
John
the
Baptist
,
but
cry
out
and
confess
their
sins
;
it
is
that
,
not
which
they
would
do
,
but
which
they
cannot
avoid
:
Conscience
,
like
an
over-charged
stomack
,
doth
so
over-press
and
pain
them
,
that
they
cannot
hold
,
but
out
it
comes
,
what
oppression
,
injustice
,
usurious
,
injurious
,
beastly
,
filthy
,
swinish
sins
they
have
lived
in
.
6.
Others
seem
to
be
more
ingenuous
and
voluntary
,
or
ready
to
confess
their
sins
;
but
then
this
is
with
such
pretences
,
colours
,
shiftings
,
shuffling
,
as
if
they
were
,
like
Lawyers
,
to
mitigate
and
colour
a
bad
cause
.
S.
Austin
complains
of
some
,
who
would
impute
their
sins
to
Fate
,
to
Fortune
,
to
the
Devil
,
nay
,
to
God
himself
:
The
complaint
may
well
suit
with
us
;
generally
,
we
have
some
device
or
other
,
either
to
deny
,
or
to
extenuate
our
sinfull
facts
;
rather
to
plead
for
our selves
,
than
to
plead
against
our
iniquities
.
It
was
company
,
and
we
are
but
flesh
and
bloud
,
and
it
is
not
usual
,
or
(
which
is
contrary
)
it
is
my
nature
,
and
the
Devil
was
strong
with
me
,
others
do
worse
,
&c.
7.
But
of
all
men
,
they
are
most
contrary
to
penitential
Confession
,
who
●all
evil
good
,
and
darkness
light
,
and
that
make
a
a
mock
,
and
a
sport
of
sin
;
whereas
they
should
,
with
grief
of
heart
,
and
shame
of
face
,
mournfully
,
penitently
,
humble
themselves
before
the
Lord
,
and
acknowledge
their
iniquities
,
instead
thereof
.
They
boast
themselves
of
their
iniquites
,
and
make
but
a
jest
of
that
which
cost
the
bloud
of
Christ
;
It
is
but
a
trick
of
Youth
,
and
good
Fellowship
,
and
Handsomness
,
and
Complement
,
and
discreet
Thrift
;
thus
do
they
phrase
their
Uncleanness
,
their
Drunkenness
,
their
Pride
,
their
Lying
,
their
Covetousness
.
8.
Lastly
,
to
mention
no
more
,
They
are
defective
too
about
the
true
penitential
confession
,
who
are
assiduous
to
confess
,
but
desiduous
to
forsake
;
frequent
to
acknowledge
and
declare
their
sins
,
but
negligent
in
forsaking
and
leaving
of
them
:
Discovery
sufficeth
,
but
Recovery
they
mind
not
.
This
is
most
ordinary
with
us
,
that
we
make
our
confession
of
sins
to
God
,
rather
an
act
of
our
Memory
,
than
a
work
of
our
Conscience
:
it
sufficeth
us
to
deliver
in
the
tale
,
to
number
our
transgressions
;
but
then
we
wrestle
not
with
the
Lord
in
prayer
,
for
his
Spirit
of
Grace
to
heal
our
hearts
,
and
to
turn
us
from
the
sinfull
ways
unto
which
we
find
our
hearts
so
apt
and
forward
.
But
I
will
no
longer
insist
upon
the
Convicting
part
,
I
proceed
to
another
Use
.
Which
shall
be
,
Not
to
hide
our
sins
,
but
to
declare
and
acknowledge
them
in
a
right
penitential
manner
before
the
Lord
,
that
I.
Not
to
hide
and
cover
our
sins
.
There
is
a
two-fold
Covering
of
our
sin
;
One
is
natural
,
which
is
that
Vail
of
Ignorance
and
blindness
drawn
over
the
soul
by
Original
sin
,
keeping
the
mind
in
spiritual
darkness
,
not
able
to
see
it self
,
nor
acts
,
nor
wayes
aright
:
This
is
such
a
Cover
,
wherein
we
our selves
are
hid
from
our selves
.
There
is
another
Covering
,
which
is
voluntary
and
artificial
;
wherein
we
dig
deep
to
hide
our
counsels
,
intentions
,
delights
,
actions
from
the
Lord
,
cunningly
contriving
and
feigning
a
secrecy
,
as
if
we
could
put
a
curtain
or
a
cloud
twixt
Gods
eyes
,
and
our
actions
;
doing
evil
,
and
saying
,
None
shall
see
it
:
And
when
it
is
done
,
never
bringing
that
forth
by
a
penitential
confession
,
which
we
did
bring
out
by
a
sinfull
commission
.
Oh
take
heed
of
this
,
though
we
be
forward
to
sin
,
beware
lest
we
be
artificial
to
conceal
it
.
If
we
cannot
have
eyes
to
foresee
,
and
strength
to
prevent
evil
;
yet
let
us
have
hearts
to
bewail
,
and
tongues
to
confess
it
.
Consider
seriously
1.
This
hiding
quality
is
a
very
ill
quality
;
it
is
an
embleme
2.
It
adds
much
to
your
sin
:
To
commit
a
sin
may
be
an
act
of
3.
It
adds
nothing
to
our
safety
:
Adam
hid
himself
in
the
thicket
,
what
got
he
by
it
?
what
if
you
keep
the
fire
close
in
the
thatch
?
4.
Nor
doth
it
add
to
our
secrecy
:
For
all
things
are
naked
and
bare
before
God
,
&c.
God
can
easily
discover
thy
sin
.
1.
He
sees
it
,
he
has
an
all-seeing
eye
.
2.
He
can
make
thy
conscience
the
rack
of
torment
at
confession
.
3.
And
will
at
the
last
day
;
Nothing
is
hid
that
shall
not
be
made
manifest
.
In
two
things
doth
the
inconfitent
sinner
much
prejudice
himself
by
hiding
of
his
sins
:
One
,
that
he
contrives
himself
for
a
sore
punishment
;
another
,
that
he
reprieves
himself
for
an
open
shame
.
It
is
Gods
disposition
,
this
,
that
when
we
discover
our
sin
,
and
condemn
our selves
,
then
will
he
cover
those
sins
,
and
not
judge
our
persons
.
1
Cor.
11.
31.
If
we
would
judge
our selves
,
we
should
not
be
judged
.
But
when
we
with
wile
and
guile
contrive
to
keep
them
close
,
God
then
will
publish
and
manifest
them
;
for
there
is
nothing
(
in
this
kind
)
secret
,
which
shall
not
be
made
manifest
:
Nay
,
simply
,
manifestation
is
not
all
;
judiciary
is
it
;
he
will
so
discover
them
,
as
to
question
,
as
to
arraign
,
as
to
convict
,
as
to
sentence
,
as
to
condemn
your
sins
.
Object
.
But
sinners
are
ready
to
object
;
Who
is
able
to
confess
his
sins
?
Doth
not
David
say
,
Who
knoweth
how
oft
he
offendeth
?
Psal.
19.
Sol.
It
is
true
,
every
particular
,
numerical
thought
and
act
of
sin
,
is
not
possible
to
be
cited
and
confessed
;
but
who
urgeth
that
?
This
belongs
to
thee
;
1.
To
study
thy
heart
and
life
;
2.
To
observe
what
the
Lord
forbids
and
commands
;
3.
To
hear
what
thy
Conscience
will
speak
for
kinds
and
acts
;
4.
To
give
diligence
to
find
out
as
many
of
thy
sins
as
thou
canst
,
and
by
no
means
to
omit
thy
special
sins
;
and
so
to
spread
all
of
them
,
with
humble
,
hearty
,
and
mournfull
acknowledgment
before
the
Lord
.
Object
.
This
is
the
way
to
breed
despair
,
to
see
an
Army
of
sins
on
a
sudden
raised
up
in
the
soul
.
Sol.
1.
See
them
you
must
,
first
,
or
last
;
either
now
to
your
humiliation
,
or
hereafter
to
your
confusion
;
better
see
them
now
,
when
you
have
time
to
get
God
to
pardon
them
,
then
after
life
,
when
it
is
Gods
time
onely
to
condemn
you
for
them
.
And
2.
He
who
bids
thee
to
see
thy
sins
,
bids
thee
to
confess
them
;
and
he
who
bids
thee
to
confess
them
,
hath
promised
also
to
pardon
them
.
Object
.
But
I
shall
be
ashamed
to
confess
them
,
so
many
,
so
foul
transgressions
.
Sol.
1.
If
it
were
to
Man
,
then
thou
mightst
blush
and
fear
;
he
might
wonder
at
thee
,
and
perhaps
incompassionately
censure
and
blab
.
2.
But
it
is
to
a
God
onely
;
One
who
is
very
mercifull
and
will
keep
counsel
,
he
is
very
ready
to
pity
and
to
spare
thee
.
3.
The
commission
of
sin
should
be
a
shame
,
but
the
confession
of
it
is
an
honour
;
it
is
an
honourable
thing
that
a
sinner
will
glorifie
God
,
and
confess
and
forsake
his
sins
.
Let
the
disease
be
what
it
will
,
thou
wilt
discover
it
to
the
Physitian
;
why
then
this
sinfull
modesty
to
reveal
thy
sins
to
God
?
And
4.
especially
,
if
thou
considerest
thus
much
,
that
thy
confession
is
not
to
give
him
knowledge
of
any
fact
with
which
he
is
not
acquainted
,
but
to
yield
a
testimony
of
thy
obedience
,
and
repentance
,
and
grief
,
and
to
get
thy
acquittance
and
discharge
.
II.
But
discover
and
confess
them
:
and
to
move
you
to
this
,
consider
1.
Though
it
be
a
shame
to
commit
sin
,
yet
it
is
an
honour
to
confess
it
.
My
son
,
give
glory
to
the
God
of
Israel
,
and
confess
unto
him
,
said
Joshua
,
cap.
7.
19.
to
Achan
.
2.
Though
the
commission
of
sin
brings
heavy
guilt
,
yet
the
confession
of
it
brings
peace
and
ease
:
It
is
the
letting
out
of
corrupt
&
ulcerous
matter
,
which
rages
,
and
swelleth
,
and
boils
in
the
conscience
.
3.
Is
it
so
great
a
matter
,
being
greatly
guilty
,
freely
and
humbly
to
confess
?
If
the
Prophet
had
bid
thee
to
have
done
some
onely
acknowledge
thine
iniquity
,
that
thou
hast
transgressed
against
the
Lord
thy
God
,
Jer.
3.
13.
4.
It
shall
surely
find
mercy
.
O
pardoning
mercy
!
how
necessary
,
how
sweet
for
a
sinner
!
But
who
shall
have
it
?
He
that
confesseth
and
forsaketh
his
sins
,
shall
find
mercy
,
Prov.
28.
I
said
,
I
will
confess
my
sins
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
,
Selah
,
Psal.
32.
5.
Nondum
pronuntiat
,
sed
promittit
se
pronuntiaturum
,
&
ille
dimittit
,
saith
Saint
Austin
,
ibid.
And
again
;
Vox
nondum
in
ore
erat
,
sed
auris
Dei
in
corde
erat
:
So
was
it
with
the
Prodigal
;
he
purposeth
to
confess
,
and
his
Father
seeth
him
a
far
off
.
LUKE
15.
19.
And
am
no
more
worthy
to
be
called
thy
Son
;
make
me
as
one
of
thy
hired
Servants
.
These
words
contain
in
them
,
a
continuation
of
the
Prodigals
humble
Confession
;
he
had
in
the
former
Verse
acknowledged
his
sinfulness
,
and
in
this
he
confesseth
his
unworthiness
,
[
And
am
no
more
worthy
to
be
called
thy
Son
.
]
2.
A
modest
supplication
,
[
Make
me
as
one
of
thy
hired
Servants
.
]
There
are
three
Propositions
which
these
two
parts
do
afford
us
,
viz.
1.
That
penitent
persons
are
humble
and
lowly
persons
.
[
I
am
no
more
worthy
.
]
2.
That
unworthiness
is
no
just
prejudice
to
supplication
.
[
I
am
not
worthy
,
yet
make
me
,
&c.
]
3.
That
penitent
persons
earnestly
desire
some
relation
to
God
.
[
Make
me
as
one
of
thy
hired
Servants
.
]
That
penitent
persons
are
humble
and
lowly
persons
.
[
I
am
no
more
worthy
.
]
Look
on
every
word
almost
in
the
Text
,
and
you
shall
see
in
it
the
blush
of
humility
;
I
am
not
worthy
.
]
The
language
of
Pride
is
,
I
am
not
as
other
men
;
the
voice
of
Humility
is
,
I
am
not
worthy
;
what
I
have
is
of
meer
mercy
,
what
I
crave
is
not
of
my
merit
;
God
may
give
what
he
pleaseth
,
and
I
may
receive
what
he
giveth
,
but
I
am
unworthy
of
both
;
I
dare
not
expostulate
nor
challenge
,
I
have
sinned
,
and
what
mercy
can
I
then
deserve
.
No
more
worthy
.
]
Was
he
ever
worthy
?
No.
Why
then
no
more
worthy
?
q.
d.
O
Lord
,
I
deserve
nothing
,
no
,
nothing
at
all
;
so
vile
a
wretch
have
I
been
,
that
it
's
singular
mercy
if
thou
look
at
all
upon
me
.
To
be
thy
Son
.
]
A
Son
,
thy
Son
,
O
it
is
a
high
Relation
,
an
high
Digni●y
!
for
a
Vassal
of
Wrath
to
be
made
a
Vessel
of
Glory
!
for
a
Slave
to
Sin
,
to
be
translated
to
a
Son
of
God!
Who
am
I
?
it
is
that
which
I
want
,
it
is
that
though
which
is
too
great
for
me
to
ask
;
I
am
not
worthy
to
be
thy
Son
,
nay
,
not
worthy
to
be
called
thy
son
,
]
the
very
title
and
name
is
too
good
for
me
:
that
so
debauched
and
luxurious
a
sinner
as
I
,
should
have
that
honour
from
thee
,
to
be
mentioned
or
spoken
of
,
to
be
in
any
sort
reputed
among
those
of
so
singular
Relation
unto
thee
;
I
who
have
sinned
so
much
against
thee
,
that
I
should
in
any
kind
be
owned
as
a
Son
by
thee
,
this
is
an
eminency
;
I
am
not
worthy
to
be
called
thy
Son
.
Thus
you
see
his
humbleness
in
confession
;
Not
worthy
,
utterly
unworthy
to
be
a
Son
,
nay
,
to
be
called
thy
Son
:
See
some
steps
of
it
in
his
Petition
;
Make
me
as
one
of
thy
hired
servants
.
]
A
low
request
,
but
it
is
the
modest
breath
of
a
lowly
spirit
.
If
I
may
be
thy
servant
,
I
shall
be
glad
of
that
;
not
thy
onely
servant
,
but
one
of
thy
servants
;
not
the
chiefest
of
thy
servants
,
but
any
one
of
thy
servants
,
thy
hired
servant
:
And
perhaps
even
that
is
too
good
for
me
,
to
be
a
servant
,
to
be
an
hired
servant
,
to
be
one
of
them
;
I
shall
count
my self
happy
,
if
I
may
be
as
one
of
the
meanest
servants
,
if
I
may
be
but
a
servant
to
the
meanest
of
thy
servants
that
serve
thee
.
And
Father
,
I
beg
for
this
too
,
make
me
as
one
of
thy
hired
servants
;
I
am
not
worthy
of
the
least
place
,
nor
of
the
meanest
Relation
;
I
challenge
it
not
,
onely
be
thou
pleased
to
bestow
it
upon
me
.
He
is
not
worthy
to
desire
the
greatest
,
and
he
doth
modestly
intreat
for
the
lowest
Relation
;
both
which
shew
the
humbleness
of
his
penitential
spirit
.
Thus
was
it
with
Paul
after
his
conversion
;
how
he
sinks
his
thoughts
and
estimation
&
indignissimus
,
not
worthy
to
be
called
an
Apostle
.
Nay
,
he
falls
lower
than
this
,
Ephes.
3.
8.
Minimus
sanctorum
minor
minimo
,
less
than
the
least
of
all
Saints
,
is
this
grace
given
,
&c
,
Do
you
not
see
this
also
in
the
penitential
Publican
?
He
stood
afar
off
,
and
would
not
so
much
as
lift
up
his
eyes
to
heaven
,
but
smote
upon
his
brest
,
saying
,
God
be
mercifull
to
me
a
sinner
.
He
judges
those
feet
unworthy
to
carry
him
unto
God
,
which
so
often
carried
him
from
God
;
and
those
eyes
unworthy
to
look
on
his
holiness
,
which
had
been
so
frequently
cast
upon
sinfulness
;
and
whereas
the
Pharisee
spreads
his
hands
abroad
,
he
turns
them
upon
his
brest
,
his
contrite
brest
,
and
doth
not
boast
of
his
righteousness
,
but
cries
out
of
his
sins
;
and
justifies
not
himself
,
but
humbly
begs
,
Lord
,
be
mercifull
to
me
a
sinner
.
Thus
was
it
with
Mary
Magdalene
upon
her
repentance
,
Luc.
7.
38.
She
stood
at
the
feet
of
Jesus
,
behind
him
,
weeping
,
and
began
to
wash
his
feet
with
tears
,
and
wiped
them
with
the
hairs
of
her
head
,
and
kissed
his
feet
,
and
anointed
them
with
ointment
.
Mark
it
;
all
her
service
is
lowly
;
she
stood
,
she
did
not
sit
;
sitting
was
a
posture
of
familarity
,
standing
of
humility
:
and
she
stood
behind
;
to
look
after
Christ
was
enough
,
to
look
upon
him
she
was
unworthy
:
And
then
she
stood
at
his
feet
,
the
humblest
posture
,
and
there
all
her
work
is
acted
:
Stood
at
his
feet
,
wept
at
his
feet
,
washed
his
feet
,
wiped
his
feet
,
kissed
his
feet
,
anointed
his
feet
.
But
now
for
the
opening
of
this
Proposition
,
I
will
briefly
discuss
,
1.
What
this
lowly
humbleness
is
,
which
accompanies
true
Repentance
?
2.
The
Causes
why
true
Penitents
are
so
humbly
lowly
?
3.
Some
usefull
Application
of
this
.
Quest.
1.
What
that
humble
lowliness
is
,
which
is
to
be
found
in
the
true
penitnnt
?
Sol.
It
is
not
a
promiscuous
familiarity
with
every
body
;
such
an
humbleness
becomes
Solomon's
fool
;
nor
is
it
an
affected
garb
of
complemental
dissimulation
,
that
was
Absalom's
treacherous
stirrup
to
mount
up
himself
into
the
Throne
;
nor
is
it
a
slavingly
abasing
of
a
mans
self
to
acts
incongruous
with
the
dignity
of
his
place
and
calling
;
this
were
to
be
the
Tom
of
a
Parish
;
nor
is
it
a
denial
of
those
gifs
and
graces
that
God
hath
bestowed
upon
us
,
this
is
a
modest
lie
,
it
is
not
lowliness
;
nor
is
it
passive
humiliation
,
wherein
the
spirit
may
be
crackt
as
low
as
Hell
,
and
yet
be
still
as
proud
as
Hell
;
nor
is
it
a
rejecting
of
Gods
promises
,
because
we
can
bring
no
worth
unto
them
:
But
Humbleness
which
accompanies
Repentance
,
It
is
a
Grace
of
Gods
Spirit
,
whereby
the
penitential
person
,
from
right
knowledge
,
becomes
low
in
his
own
eyes
,
and
judgeth
himself
most
unworthy
in
his
addresses
unto
God
.
1.
It
is
a
Grace
of
Gods
Spirit
.
]
It
is
one
of
the
Pearls
in
the
2.
Making
us
low
in
our
own
eyes
:
]
Behold
,
saith
Job
,
40.
4.
I
am
vile
,
(
.i.
)
nothing
worth
,
base
,
What
shall
I
answer
thee
?
I
am
as
a
weaned
child
,
said
David
,
Psa.
131.
2.
I
have
not
the
Understanding
of
a
man
,
said
Agur
,
Pro.
30.
2.
Not
as
if
I
had
yet
attained
,
saith
the
Apostle
,
Phil.
3.
Hence
is
it
that
in
Scripture
humble
persons
are
called
Little
,
(
one
of
these
little
ones
,
saith
Christ
)
little
,
not
only
in
the
proud
contempt
of
the
World
,
but
little
in
their
own
humble
estimation
of
themselves
.
As
David
is
said
to
be
little
in
his
own
eyes
;
one
who
set
a
very
low
rate
and
value
on
himself
.
And
they
are
said
to
be
poor
,
poor
in
spirit
;
they
have
indeed
very
rich
Graces
,
but
very
poor
opinions
and
conceits
of
themselves
;
I
,
who
am
but
dust
and
ashes
,
saith
Abraham
:
a
worm
and
no
man
,
said
David
.
Excellencies
they
have
,
but
they
are
not
puffed
up
by
them
.
God
doth
raise
them
,
but
they
raise
not
themselves
;
they
are
precous
and
honorable
in
his
sight
,
but
vile
and
nothing
in
their
own
;
they
have
an
high
Calling
,
and
high
Graces
,
and
high
Priviledges
,
but
still
low
hearts
:
when
they
look
on
their
Natural
frame
,
that
's
as
low
as
Earth
;
when
they
look
on
their
sinful
frame
,
that
's
as
low
as
Hell
;
when
they
look
on
their
Spiritual
frame
,
then
how
little
;
it
is
but
some
saith
,
Oh
,
that
God
would
help
my
Unbelief
!
that
sorrow
is
but
a
drop
,
that
love
but
a
spark
,
that
knowledge
but
a
dawning
light
,
their
strength
but
weakness
;
others
have
more
,
they
have
but
little
;
still
they
complain
of
defects
,
infirmities
,
failings
;
what
they
have
is
nothing
to
the
much
they
want
:
No
Vines
so
unfruitful
,
no
servants
so
unprofitable
as
they
.
Judging
themselves
unworthy
in
their
addresses
to
God
:
]
Thy
Saints
,
said
Moses
,
humble
themselves
at
thy
feet
;
unworthy
to
Arising
from
a
right
knowledg
:
]
As
Pride
is
rooted
in
Ignorance
1.
Of
God
:
Humble
persons
do
more
exactly
apprehend
abhors
himself
,
and
will
speak
no
more
.
2.
Of
our selves
,
both
in
Evil
and
in
Good
.
For
Evil
:
It
is
discerned
in
the
proper
nature
,
forms
,
colours
,
deserts
of
it
.
Oh
,
Qualities
or
Habits
:
at
the
best
very
weak
,
things
rather
of
desire
,
then
of
possession
;
we
know
but
in
part
,
believe
with
fear
,
trust
with
doubtings
,
see
but
as
in
a
glass
;
we
rather
imitate
then
apprehend
.
As
Prosper
spake
of
the
joyes
of
Grace
,
Ipsa
&
virtutum
gaudia
vulnus
habent
,
that
is
true
of
the
very
Graces
,
even
our
wine
is
mixt
with
water
;
and
like
Jacobs
speckled
Sheep
,
so
is
it
with
our
souls
,
some
of
all
graces
,
yet
but
alittle
,
and
accompanied
with
the
reliques
of
all
,
and
too
much
sinfulness
.
2.
Look
on
it
in
the
Acts
and
Fruits
:
We
cannot
go
without
a
Staff
,
and
,
too
like
Jacob
,
halting
to
our
dying
day
;
either
we
want
minds
to
good
,
or
wills
or
power
,
not
able
of
our selves
to
ha●ch
one
good
thought
,
and
when
the
will
is
present
,
yet
we
find
not
power
to
perform
;
and
though
sometimes
we
do
good
,
yet
evil
is
present
with
us
:
like
Beer
which
runs
low
with
the
liquor
,
there
runs
out
much
muddy
grounds
;
or
like
Abrahams
Sacrifice
,
many
Birds
lighting
on
it
;
or
like
Solomons
Ointment
,
in
which
is
some
dead
Flie
;
or
like
a
Candle
,
which
burns
with
a
Snuff
;
or
like
the
fire
,
which
ascends
with
much
smoke
.
Our
actions
are
like
the
Arrows
which
are
shot
,
one
is
too
far
,
another
is
too
short
,
another
is
too
wide
,
not
one
of
an
hundred
that
hits
the
mark
;
so
is
it
with
us
,
many
Duties
and
Services
are
performed
by
us
,
but
which
amongst
them
all
is
performed
with
that
reverence
of
Spirit
,
faith
on
Christ
,
integrity
of
Affection
,
unitedness
of
Soul
,
and
sole
fidelity
of
intention
to
Divine
Glory
.
Our
excellencies
are
weak
,
and
the
Lord
be
merciful
unto
us
,
how
often
do
we
weaken
them
?
our
work
is
but
little
that
we
do
,
very
little
;
take
aside
the
aversness
,
the
indispositions
,
the
formalities
,
the
coldness
,
the
distractions
,
the
unbelief
,
the
weariness
,
the
inconstancy
,
the
infinite
infirmities
which
accompany
them
,
what
poor
things
will
they
then
appear
?
may
we
not
fall
down
and
say
,
having
done
our
best
,
We
are
but
unprofitable
servants
.
Nay
,
and
that
which
being
known
may
likewise
abase
us
,
is
this
,
we
may
justly
say
of
all
our
poor
excellencies
,
as
the
Widow
of
her
Vessels
,
They
are
but
borrowed
ware
;
What
have
we
which
we
have
not
received
?
Every
Gift
and
Grace
which
we
have
,
is
but
a
Beam
born
of
the
Sun
,
a
drop
coming
from
another
Fountain
then
our
Natures
:
all
our
good
is
but
free
Gift
;
take
the
borrowed
feathers
from
the
Crow
,
it
is
then
a
most
black
creature
alone
.
So
that
consider
our
good
aright
,
either
in
the
initial
cause
of
it
,
viz.
Divine
and
free
Grace
;
or
in
the
upholding
cause
of
it
,
Divine
assistance
;
or
in
the
qualities
of
it
,
how
weak
and
imperfect
;
or
in
the
acts
of
it
,
how
rare
and
uneven
;
all
these
are
the
springs
as
it
were
,
which
feed
humbleness
of
heart
in
the
true
Penitent
.
Quest.
2.
Now
I
proceed
to
the
next
inquiry
,
Why
true
Penitents
Sol.
The
reasons
are
most
of
them
insinuated
already
;
I
will
either
express
them
again
,
or
add
more
to
them
:
thus
then
.
1.
Conversion
necessarily
infers
an
alteration
in
the
whole
man
:
Though
it
doth
not
destroy
Substances
,
yet
it
changeth
Qualities
;
of
unholy
,
They
never
did
experimentally
know
themselves
till
they
began
to
repent
:
Sin
was
but
a
delight
,
or
a
mock
,
or
a
meer
discourse
I
have
sinned
what
shall
I
say
unto
thee
,
O
thou
preserver
of
men
?
3.
They
never
saw
till
now
how
short
they
came
in
that
good
of
duty
which
they
owe
to
God
,
and
how
unanswerable
they
are
to
the
many
bonds
of
obedience
:
I
have
done
nothing
for
how
injurious
they
have
been
unto
God
,
to
the
kindness
of
his
Love
,
to
the
counsel
of
his
Spirit
,
then
let
us
reflect
on
our
own
hearts
,
and
judge
what
solidity
of
Repentance
is
wrought
in
us
by
that
lowliness
and
sense
of
unworthiness
which
is
to
be
found
in
true
penitents
.
Consider
Pride
,
and
loftiness
,
and
self-worthiness
are
very
natural
to
us
:
though
we
be
born
wholly
naked
,
not
any
external
ornament
is
upon
us
,
no
inward
excellency
,
yet
our
natures
are
puft
with
Who
is
the
Lord
,
said
Pharaoh
?
if
a
man
have
dignities
,
how
rare
is
it
to
see
greatness
stooping
,
and
lowliness
of
heart
with
highness
of
honor
.
If
a
man
have
riches
,
he
needs
an
Apostles
charge
,
Not
to
be
high-minded
.
If
a
man
be
poor
,
he
is
like
Diogenes
,
trampling
upon
the
Philosophers
chair
with
greater
pride
.
Generally
the
scum
is
most
light
,
and
vu●gar
spirits
most
censorious
and
insolent
.
If
a
man
be
ignorant
,
yet
Laodicea
thinks
her self
rich
,
and
increased
,
and
to
have
need
of
nothing
;
though
indeed
she
be
poor
,
and
blind
,
and
miserable
,
and
naked
.
2.
If
habitually
and
predominantly
proud
,
thou
art
as
yet
impenitent
;
't
is
true
that
Conversion
doth
not
give
an
absolute
cessation
They
were
far
from
righteousness
.
3.
Few
men
use
the
means
to
make
them
humble
,
they
seldom
are
at
home
,
they
are
so
studious
of
other
mens
sins
,
that
they
in
this
life
,
which
is
not
a
state
of
perfection
,
but
imperfection
.
Secondly
,
as
it
in
conflict
and
combate
,
not
as
absolute
and
free
.
Now
then
1.
If
you
be
truly
lowly
,
then
you
live
altogether
upon
free
and
meer
mercy
.
You
will
then
be
more
patient
under
delays
:
it
is
but
a
proud
beggar
who
will
be
served
at
first
knock
,
or
else
will
be
gone
.
It
is
a
very
ill
sign
when
we
are
so
You
will
be
silent
in
denials
and
withdrawments
.
Doth
not
God
answer
me
?
Why
!
I
deserv
no
look
nor
answer
.
Doth
he
You
will
be
very
thankful
for
any
answer
,
or
the
least
mercy
.
If
nothing
will
content
us
but
great
mercies
,
assuredly
we
are
not
more
mercies
and
answers
from
God
,
will
still
add
and
make
you
more
humble
and
lowly
.
Not
onely
the
sense
of
your
iniquities
,
but
the
experience
of
Gods
mercies
will
make
you
low
in
your
eies
.
Mercies
have
two
effects
upon
humble
hearts
,
they
make
them
more
humble
,
and
more
fruitful
.
David
in
2
Sam.
7.
when
God
gave
him
the
advouzon
,
and
,
as
it
were
,
confirmed
and
added
to
his
former
Charter
,
an
intention
of
greater
mercy
to
his
posterity
,
Why
!
this
casts
David
down
,
ver.
18.
Then
went
King
David
in
,
and
sa●e
before
the
Lord
,
and
he
said
,
Who
am
I
,
O
Lord
God
,
and
what
is
my
house
,
that
thou
hast
brought
me
hitherto
.
The
more
corn
is
in
the
ear
,
the
more
it
hangs
down
the
head
;
and
the
tree
bends
most
,
when
laden
with
fruit
.
But
if
mercies
make
us
forget
God
,
as
afflictions
make
us
forget
our selves
;
if
it
be
with
us
as
with
the
Arrow
,
which
when
the
Bow
is
most
bent
and
drawn
,
it
flies
farthest
from
us
;
Or
as
with
the
Dial
which
casts
the
shortest
shadow
,
when
the
Sun
is
highest
;
or
as
with
some
grounds
,
which
yields
the
rankest
corn
after
the
fullest
tillage
:
we
grow
careless
of
God
,
of
his
Ordinances
in
publick
,
of
his
worship
in
private
,
scornful
of
heavenly
reproof
,
admonition
,
obedience
;
alas
!
this
shews
we
are
not
humble
.
If
upon
due
search
we
find
our
hearts
lifted
up
with
an
opinion
We
should
be
humbled
for
want
of
this
humbleness
:
as
Hezekiah
,
though
his
heart
was
lifted
up
,
yet
the
text
saith
,
He
humbled
himself
for
the
pride
of
his
heart
,
2
Chron.
32.
25
,
26
,
27.
And
use
the
means
by
which
we
may
become
humbly
sensible
of
our
own
great
unworthiness
.
v.
g.
1.
Study
our selves
more
.
Gray
hairs
are
here
and
there
upon
him
.
No
,
no
,
but
as
David
,
Who
can
tell
how
oft
he
offends
?
if
we
knew
our selves
,
we
would
abhor
our selves
.
2.
Study
the
Law
more
,
the
perfection
and
excellency
of
it
,
and
bring
thy
many
blots
to
that
purity
,
thy
many
crookednesses
to
that
plainness
.
alive
before
the
Law
came
,
but
when
the
Commandement
came
,
sin
revived
,
and
he
died
.
3.
Study
your
own
performances
better
.
'T
is
true
,
something
is
done
,
but
there
is
more
undone
,
Study
the
creatures
better
,
which
are
the
bellowes
to
blow
up
your
self-conceits
and
high
thoughts
.
What
is
thy
beauty
but
a
Bird
ready
to
flye
;
Paul
reputes
them
uncertain
,
and
David
wonders
who
shall
enjoy
them
.
What
are
cloathes
but
a
few
Garments
of
Trees
,
of
Beasts
,
somewhat
trimmed
up
?
And
our
Honours
,
bu●
the
breath
of
the
People
,
a
vain
aire
and
wind
at
the
best
,
quickly
stirred
,
easily
turned
about
and
allayed
?
And
our
bodies
,
but
a
piece
of
clay
,
a
wall
of
earth
?
Our
heads
are
but
earthly
Globes
,
and
our
eyes
but
wasting
Candles
,
and
our
feet
but
decaying
Pillars
,
&c.
5.
Study
God
more
,
in
his
excellencies
of
holiness
,
Now
I
proceed
to
the
second
Proposition
,
viz.
That
personal
unworthiness
is
not
prejudicial
to
spiritual
supplication
;
Doct.
2.
Personal
unworthiness
is
not
prejudicial
to
spiritual
supplication
.
[
I
am
not
worthy
,
yet
make
me
as
.
]
Of
this
Proposition
,
I
will
give
you
1.
The
sense
.
2.
Arguments
to
confirm
it
.
3.
Some
useful
Applications
.
Touching
the
sense
or
Explication
of
it
,
premise
these
particulars
.
1.
There
is
a
twofold
unworthiness
;
Privative
;
when
there
is
no
quality
or
act
which
the
person
can
shew
to
God
,
as
a
(
.i.
)
unfit
or
uncapable
to
receive
good
,
who
yet
is
unworthy
,
(
.i.
)
unable
to
deserve
and
merit
it
.
2.
There
is
an
absolute
and
plenary
unworthiness
,
wherein
as
there
is
no
cause
of
good
,
so
there
is
effectual
cause
to
hinder
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
me
;
and
the
blind
man
cured
,
said
well
,
Joh.
9.
31.
We
know
that
God
heareth
not
sinners
.
When
people
have
not
onely
sin
living
in
them
,
but
themselvs
living
in
sin
;
when
they
know
and
affect
their
sins
,
have
means
to
leave
them
,
but
will
not
have
hearts
to
forsake
them
;
this
now
imprints
an
absolute
unworthiness
,
(
i
)
such
an
unworthiness
,
as
doth
effectually
prejudice
their
access
and
confidence
to
God
in
praier
.
Nevertheless
there
may
be
the
presence
of
many
corruptions
for
quality
and
fact
(
which
the
sinner
knows
,
and
bewails
,
and
judges
)
and
though
in
strict
justice
they
are
a
sufficient
prejudice
;
yet
through
a
divine
graciousness
,
they
prove
not
effectual
hinderances
to
the
presenting
〈◊〉
accepting
of
Praier
.
3.
The
privative
and
natural
or
restrictive
unworthiness
may
be
of
the
matter
of
it
,
which
is
some
kind
or
kinds
of
sinfulness
,
either
in
nature
,
〈◊〉
fact
:
for
nothing
makes
us
unworthy
but
sin
,
this
abaseth
us
,
and
keeps
us
at
a
distance
:
Or
,
of
the
sense
and
apprehension
of
it
;
when
the
sinfulness
which
doth
make
us
so
unworthy
,
is
discerned
by
us
;
and
so
discerned
,
that
by
reason
thereof
we
do
judge
out
selves
not
worthy
of
the
least
of
mercies
.
In
neither
respect
is
it
prejudicial
to
spiritual
supplication
,
(
i
)
though
there
be
sinfulness
in
us
,
and
upon
us
,
and
we
know
it
,
and
that
by
reason
of
it
wee
are
neither
worthy
to
speak
with
God
,
nor
to
prevail
with
God
,
yet
we
may
present
our
supplications
unto
him
.
4
Praier
may
be
considered
in
a
threefold
respect
;
Either
,
As
a
Not
to
take
us
off
from
performing
the
duty
of
praier
:
We
may
offer
up
our
sacrifice
,
though
we
cannot
offer
Innumerable
evils
have
compassed
me
about
,
mine
iniquities
have
taken
hold
upon
me
,
so
that
I
am
not
able
to
look
up
;
they
are
more
then
the
hairs
of
my
head
,
therefore
my
heart
saileth
me
:
Yet
he
makes
his
Supplication
presently
in
the
next
verse
,
v.
13.
Be
pleased
,
O
Lord
,
to
deliver
me
;
O
Lord
make
haste
to
help
me
.
So
did
Ezra
,
c.
9.
6.
and
Daniel
,
c.
9.
2.
Nor
take
off
Considence
in
the
time
of
Performance
:
An
Unworthy
person
may
lawfully
bee
an
earnest
Suiter
.
He
We
are
all
as
an
unclean
thing
,
and
all
our
righteousnesses
as
filthy
rags
,
&c.
Ver.
8.
But
now
,
O
Lord
,
thou
art
our
Father
.
Ver.
9.
Be
not
wrath
very
sore
,
O
Lord
,
neither
remember
iniquity
for
ever
;
behold
,
see
,
we
beseech
thee
,
we
are
all
thy
people
.
So
Psal.
25.
11.
For
thy
Names
sake
,
O
Lord
,
pardon
mine
iniquity
,
for
it
is
great
.
He
was
sensible
of
the
greatness
of
his
sin
,
yet
puts
up
a
believing
Petition
for
pardon
.
3.
Nor
yet
take
off
our
expectation
of
the
success
and
fruit
of
Prayer
:
Though
a
man
hath
sown
his
seed
with
an
hand
perhaps
foul
or
lame
,
yet
he
expects
an
Harvest
.
We
may
expect
a
most
gracious
,
and
proper
,
and
seasonable
answer
to
our
ptayers
,
though
we
be
most
unworthy
of
the
mercy
or
blessing
which
we
do
desire
.
Though
we
know
nothing
in
our selves
to
commend
us
to
God
,
yea
,
though
we
know
enough
in
our selves
to
condemn
us
before
God
,
to
non-suit
all
our
prayers
,
if
the
answers
were
to
be
given
according
to
our
deserts
,
yet
we
may
not
only
request
the
Lord
,
but
should
by
Faith
rely
on
God
;
yea
,
and
expect
an
answer
what
the
Lord
will
answer
us
,
and
when
he
will
perform
his
promise
to
us
.
2.
But
you
may
demand
,
Why
should
not
the
sense
of
our
unworthiness
prejudice
our
prayings
?
Sol.
I
will
give
you
divers
Reasons
for
it
:
1.
Because
though
we
cannot
Sue
in
our
own
name
,
yet
we
may
Sue
in
the
Name
of
Christ
:
There
may
be
a
worthiness
For
us
though
not
In
us
.
In
the
Old
Law
it
was
a
dangerous
presumption
for
any
man
to
offer
a
Sacrifice
without
a
Priest
,
Lev.
17.
3
,
4
,
5.
such
a
person
was
to
be
cut
off
:
in
like
manner
it
is
most
dangerous
for
any
man
to
offer
up
his
prayers
to
God
without
Christ
:
to
come
in
his
own
name
,
it
is
the
way
to
cut
off
our
prayers
.
God
will
not
take
any
petition
from
us
,
unless
it
come
out
of
the
hands
of
our
Master
of
requests
(
.i.
)
Christ
Jesus
.
And
again
,
in
the
Old
Law
,
if
the
Priest
did
offer
up
the
Sacrifice
,
though
it
were
not
a
rich
sacrifice
of
a
Bullock
or
a
Sheep
,
if
it
were
but
a
pair
of
Turtle
Doves
;
nay
,
if
it
were
but
the
tenth
part
of
an
Ephah
of
fine
flour
,
it
was
available
for
the
person
,
it
was
accepted
,
Levit.
5.
intim●ting
unto
us
,
That
it
is
not
our
own
names
,
not
any
excellencies
in
us
,
which
make
way
for
the
acceptance
or
the
answer
of
our
prayers
,
they
are
accepted
for
his
sake
in
whom
our
persons
are
accepted
;
and
therefore
you
read
in
Rev.
8.
3.
of
the
Angel
that
stood
at
the
Altar
,
having
a
golden
Censer
,
who
had
much
incense
,
which
he
offered
with
the
prayers
of
all
Saints
upon
the
golden
Altar
which
was
before
the
Throne
.
The
golden
Altar
,
and
the
golden
Censer
,
and
much
Incense
make
all
accepted
;
and
ver.
4.
The
smoke
of
the
incense
,
which
came
with
the
prayers
of
the
Saints
,
ascended
up
before
God
out
of
the
Angels
hand
.
It
was
the
Angels
Incense
which
made
even
the
prayers
of
the
Saints
to
ascend
(
.i.
)
the
meritorious
intercession
of
Christ
,
which
giveth
acceptance
and
audience
to
our
Petitions
;
as
he
is
a
sufficient
Redeemer
,
so
is
he
a
sufficient
Intercessour
,
and
therefore
our
own
Unworthiness
must
not
prejudice
or
discourage
us
,
for
as
much
as
the
name
of
Jesus
Christ
is
enough
to
implead
God
withall
.
2.
Secondly
,
When
we
come
to
God
in
Prayer
,
we
come
to
one
who
is
of
a
most
liberal
and
gracious
Nature
,
therefore
our
he
is
abundant
in
goodness
and
truth
,
so
Moses
.
He
will
give
grace
and
glory
,
so
David
.
He
giveth
to
all
men
liberally
and
upbraideth
not
,
so
Jam.
1.
5.
Water
comes
not
from
the
clouds
as
from
a
Pump
;
a
bountiful
and
noble
Nature
stands
not
on
desert
,
it
finds
principles
enough
within
it self
to
shew
kindness
.
But
which
is
yet
more
,
the
Lord
hath
not
only
a
nature
full
of
goodness
,
and
most
propense
to
give
,
but
also
he
hath
a
gracious
Nature
which
dispenseth
all
good
upon
free
terms
,
not
for
our
sake
who
receive
,
but
for
his
own
sake
only
who
gives
.
As
Gods
liberality
appears
in
giving
many
times
before
we
ask
,
and
sometimes
in
giving
more
then
we
ask
,
and
sometimes
in
giving
a
better
thing
then
we
ask
;
so
his
graciousness
appears
in
not
considering
how
worthy
we
are
,
what
Causes
and
Arguments
we
can
bring
,
but
in
a
a
free
dispensation
of
his
mercies
to
us
,
without
all
desert
or
causality
on
our
parts
:
The
whole
cause
of
the
mercy
,
is
only
in
mercy
,
as
in
Deut.
9.
6.
The
Lord
thy
God
doth
not
give
thee
this
good
land
to
possess
it
,
for
thy
righteousness
,
for
thou
art
a
stiff-necked
people
:
The
gift
then
was
gracious
,
no
desert
of
it
;
nay
,
a
desert
of
the
contrary
.
Come
,
saith
the
Prophet
,
ye
that
have
no
mony
,
come
ye
,
buy
and
eat
;
yea
,
come
buy
wine
and
milk
without
mony
and
without
price
,
Isay
55.
1.
If
God
doth
not
sell
any
of
his
mercies
,
if
he
will
take
none
of
our
coyn
;
if
he
doth
not
stand
upon
a
price
,
but
only
upon
the
asking
and
on
the
acceptation
of
his
gifts
,
then
our
Unworthines
doth
not
prejudice
our
prayers
.
3.
We
do
not
only
advance
the
name
of
Christ
,
and
the
name
of
divine
Grace
by
comming
with
a
sense
of
our
Unworthiness
,
but
it
is
the
necessary
concomitant
of
acceptable
prayer
.
There
are
two
singular
Graces
which
must
exercise
themselves
in
prayer
;
one
is
Faith
,
by
which
we
go
in
the
name
of
another
;
another
is
Humility
by
which
we
go
out
of
our selves
.
When
Abraham
prayes
,
his
form
was
humble
,
I
who
am
but
dust
and
ashes
.
When
Jacob
prayes
his
form
was
humble
,
I
who
am
not
worthy
of
all
the
goodness
and
truth
,
&c.
He
hears
the
desire
of
the
humble
;
This
poor
man
cried
unto
the
Lord
and
he
heard
him
.
When
we
pray
to
God
,
we
are
said
to
fall
down
at
his
footstool
;
not
only
our
bodies
but
our
souls
also
must
fall
down
at
his
footstool
:
And
when
do
our
soules
fall
down
?
Then
when
they
are
fully
affected
with
the
sense
of
their
own
unworthiness
.
If
we
would
pray
acceptably
,
we
must
pray
humbly
.
If
we
would
pray
humbly
,
we
must
be
sensible
of
our
own
Unworthiness
.
4.
God
hath
rejected
the
Prayer
of
such
who
have
rested
upon
their
own
worthiness
:
The
Pharisee
was
rejected
upon
this
account
.
Jam.
4.
6.
God
resisteth
the
proud
(
.i.
)
he
regards
them
not
,
he
rewards
them
not
;
the
humble
he
doth
,
but
the
proud
he
doth
not
:
He
hath
filled
the
hungry
with
good
things
,
and
the
rich
he
hath
sent
empty
away
,
so
Mary
,
Luk.
1.
53.
A
confidence
of
our
Worthiness
makes
us
uncapable
,
therefore
a
sense
of
our
Unworthiness
makes
us
not
uncapable
.
An
empty
Stomack
will
receive
,
but
a
full
Vessel
will
admit
of
nothing
;
you
shall
never
find
a
rich
God
,
if
you
come
to
him
with
rich
Spirits
:
The
Pharisee
he
goes
up
to
pray
;
and
what
doth
he
discover
in
his
prayers
?
I
am
not
as
other
men
;
I
am
no
Extortioner
,
I
am
no
Adulterer
,
I
fast
twice
in
the
week
.
He
conceales
his
sins
,
and
displayes
his
perfections
;
he
stands
upon
his
worthiness
,
but
he
loseth
his
acceptance
;
he
justified
himself
,
but
God
did
not
justifie
him
,
accept
him
,
acquit
him
.
5.
None
ever
found
more
mercy
then
such
who
have
come
unto
God
in
the
sense
of
their
own
Vnworthiness
;
I
will
give
you
some
instances
for
this
out
of
Scripture
.
Matth.
8.
The
Centurion
was
so
sensible
of
his
unworthiness
,
that
he
durst
not
himself
presume
to
invite
Christ
to
the
help
of
his
servant
;
and
when
he
had
intreated
him
,
he
did
not
think
his
house
worthy
of
Christs
presence
,
I
am
not
worthy
that
thou
shouldst
come
under
the
roofe
of
mine
house
,
ver.
8.
yet
he
prayes
,
Speak
the
word
only
,
and
my
servunt
shall
be
healed
,
and
he
speeds
;
his
Faith
is
applauded
,
and
his
prayer
fully
granted
;
ver.
13.
His
servant
was
healed
the
same
hour
.
Mar.
5.
25.
The
poor
woman
,
who
was
so
sensible
of
her
unworthiness
,
ver.
33.
she
came
fearing
,
and
trembling
,
and
fell
down
;
she
durst
not
either
immediately
or
mediately
speak
to
Christ
,
only
her
Faith
spake
at
her
fingers
ends
;
for
she
said
,
If
I
may
but
touch
his
cloaths
,
I
shall
be
whole
,
ver.
28.
How
doth
this
speed
?
ver.
29.
Straightway
the
fountain
of
her
blood
was
dryed
up
.
What
should
I
speak
of
the
woman
of
Canaan
,
who
confessing
her self
to
be
as
a
Dog
,
and
thereupon
craving
for
crumbs
,
was
presently
fed
and
answered
with
a
great
mercy
?
Or
,
what
should
I
speak
of
the
Publican
,
a
penitent
all
in
sighs
,
all
in
tears
,
altogether
unworthy
,
and
he
knew
it
,
and
therefore
Stands
afar
off
,
dares
not
lift
up
his
eyes
to
heaven
,
sm●tes
on
his
brest
,
and
cryes
out
,
Lord
,
be
merciful
to
me
a
sinner
?
Here
was
a
deep
sense
of
Unworthiness
;
here
was
nevertheless
a
fervent
prayer
,
and
upon
it
a
most
gracious
answer
,
He
went
home
justified
.
6.
Lastly
,
Sense
of
our
unworthiness
,
it
is
a
strong
principle
and
furtherance
of
prayer
:
We
are
most
barren
and
idle
in
prayer
,
when
we
are
least
sensible
of
our
sins
;
and
we
are
more
diligent
to
prayer
,
more
spurred
on
,
and
are
more
zealously
fervent
and
importunate
when
we
are
most
sensible
of
our
own
vileness
and
unworthiness
.
For
indeed
the
true
sense
of
our
unworthiness
,
is
a
special
part
of
our
spiritual
poverty
,
and
poverty
of
spirit
breeds
the
strongest
desires
,
even
hungring
and
thirsting
after
righteousness
,
and
both
of
them
have
promises
of
a
most
full
and
exceeding
great
reward
,
as
you
may
see
in
Mat.
5.
3
,
6.
And
thus
briefly
for
the
Explication
and
Comfirmation
of
the
Doctrine
.
Now
I
proceed
to
the
useful
Application
of
it
:
The
Uses
which
I
will
make
of
this
point
shall
be
.
1.
To
try
our selves
whether
we
be
sensible
of
our
unworthiness
in
our
For
Examination
.
Are
we
sensible
of
our
unworthiness
in
our
approaches
unto
God
?
that
we
deserve
nothing
at
1.
Because
many
pervert
this
Doctrine
of
personal
unworthiness
:
they
utterly
mistake
it
;
they
do
profess
that
nothing
2.
Because
many
tender
Christians
are
not
yet
rightly
sensible
of
their
unworthiness
;
they
are
very
apt
to
insist
and
adhear
unto
down
with
money
in
their
Sacks
,
and
would
not
go
without
Benjamin
;
so
these
Christians
would
bring
something
to
buy
out
their
requests
with
God
;
One
is
this
,
that
all
the
promises
of
free
Grace
and
mercy
do
not
satisfie
them
,
though
God
hath
said
he
will
love
freely
,
and
pardon
sin
for
his
own
sake
,
yet
they
are
not
contented
to
accept
,
to
receive
;
they
are
most
hardly
perswaded
that
the
Sun
will
shine
so
freely
,
that
God
will
accept
such
a
vile
sinner
upon
such
easie
terms
,
and
without
any
more
adoe
pass
by
all
transgressions
.
Another
is
,
that
they
are
frequent
in
digging
after
reasons
and
causes
of
good
in
themselves
;
If
they
could
bring
Hearts
more
broken
,
Graces
more
strong
,
Affections
more
melting
,
Conversations
less
tainted
;
then
they
could
be
perswaded
that
God
would
hear
and
grant
them
the
mercy
or
good
which
they
do
desire
:
I
confess
that
we
must
strive
after
perfection
in
all
Grace
;
enlarged
desires
,
an
humble
complaint
,
a
fervent
endeavour
in
the
use
of
all
sacred
means
;
all
of
these
are
commendable
practices
,
yet
herein
we
fail
,
and
exceedingly
to
,
if
we
pluck
back
the
hand
from
receiving
,
because
we
are
not
full
;
that
we
will
not
suck
the
brests
,
because
we
are
empty
;
that
we
would
find
any
causes
of
good
in
our selves
,
who
at
our
best
are
unprofitable
and
unworthy
.
3.
Because
it
is
a
very
dangerous
thing
to
stand
upon
our
personal
worthiness
,
when
we
approach
unto
the
Lord
;
For
,
Now
we
come
without
Christ
,
we
do
sacrifice
alone
,
we
take
the
Office
of
our
high
Priest
out
of
his
hands
;
Nay
,
we
frustrate
the
worthiness
of
Christ
,
for
we
cannot
joyn
our
worthiness
and
his
together
;
if
we
plead
in
our
own
names
,
we
make
void
his
:
As
it
is
in
the
point
of
Justification
,
if
we
stand
to
our
own
righteousness
,
we
make
void
the
righteousness
of
Christ
:
So
is
it
in
the
matter
of
supplication
,
if
we
stand
to
our
own
worthiness
,
and
will
be
heard
for
our
own
sake
,
we
exclude
the
merit
of
Christs
intercession
;
we
may
as
well
be
our
own
redeemers
,
as
our
own
intercessours
:
We
meet
with
pure
justice
;
for
if
we
stand
upon
personal
dignity
,
then
our
qualities
and
actions
must
necessarily
have
equality
to
justice
;
God
must
dispence
to
us
according
to
our
own
deserts
;
when
we
stand
upon
our
own
worthiness
,
then
God
deals
with
us
in
justice
;
if
we
renounce
it
,
then
room
is
made
for
the
mercy-seat
.
Quest.
But
then
you
will
demand
,
how
may
we
know
,
that
Sol.
I
conjecture
thus
:
1.
If
you
are
sensible
of
your
own
Unworthiness
,
when
you
pray
unto
the
Lord
,
Then
Jesus
Christ
will
be
your
greatest
plea
;
I
have
born
my
husband
this
son
,
therefore
my
husband
will
love
me
.
But
in
all
thy
sacrifices
and
services
,
thou
wilt
fly
unto
a
Mediator
,
and
still
plead
his
Title
,
his
Worth
,
his
Merit
;
Lord
,
help
me
to
pray
for
Christ's
sake
;
Lord
,
give
me
mercy
and
grace
for
Christ's
sake
;
Lord
,
hear
,
accept
,
answer
,
do
me
good
,
for
thy
Christ's
sake
.
2.
Then
the
Covenant
of
Grace
will
put
heart
into
you
,
and
draw
you
on
alone
to
your
performances
;
as
the
wind
alone
will
stir
the
Mill
,
or
the
tide
alone
will
drive
the
Boat
:
I
assure
you
,
that
if
you
be
rightly
sensible
of
your
Unworthiness
,
you
will
look
after
a
Mercy-Seat
,
and
after
a
Throne
of
Grace
;
you
will
be
inquisitive
,
upon
what
terms
Grants
of
Mercy
and
of
Grace
are
issued
out
of
the
Court
of
Heaven
.
Nor
will
it
seem
a
small
thing
in
thine
eyes
,
that
the
Lord
will
do
good
to
an
unworthy
sinner
for
his
own
sake
,
yea
,
that
he
hath
affirmed
as
much
,
and
obliged
himself
thereto
in
a
firm
Covenant
.
This
will
breed
in
thee
,
Thankfulness
;
it
will
be
,
not
onely
a
support
to
thy
soul
,
but
a
joy
to
thy
heart
,
thy
case
is
yet
hopefull
;
for
,
though
thou
be
not
worthy
,
yet
God
will
do
thee
good
readily
and
freely
:
And
Vsefulness
;
thou
wilt
be
readily
content
to
accept
of
mercy
upon
the
terms
of
mercy
:
A
beggar
ready
to
starve
,
will
be
glad
to
take
an
Alms
,
he
will
put
out
his
hand
to
receive
it
,
and
thank
you
too
.
As
the
Servants
of
Benhadad
catcht
the
word
,
Thy
servant
,
&c.
so
will
you
the
word
of
promise
;
Respect
,
Lord
,
for
thy
Covenant
sake
.
At
this
door
of
free
Grace
,
there
you
shall
have
the
sinner
sensible
of
his
unworthiness
,
standing
night
and
day
expecting
when
the
Scepter
shall
be
held
out
:
Gods
own
arguments
and
motives
of
doing
good
(
which
are
to
be
found
onely
in
the
Covenant
of
Grace
)
they
are
such
as
you
will
accept
of
with
all
your
hearts
,
to
plead
with
God
.
The
second
Use
is
for
Encouragement
:
That
though
we
be
sensible
of
our
Unworthiness
,
either
to
approach
unto
God
,
or
to
but
humbly
and
confidently
to
draw
near
to
the
Throne
of
Grace
,
expecting
grace
and
mercy
to
help
in
time
of
need
:
And
to
excite
you
thereto
,
consider
.
1.
It
is
not
our
merit
,
but
our
duty
that
we
must
look
unto
:
'T
is
not
thousands
of
Rams
,
or
ten
thousand
Rivers
of
Oyl
;
it
is
not
Ask
,
and
you
shall
receive
;
knock
,
and
it
shall
be
opened
unto
you
.
Ho
,
every
one
that
thirsts
,
come
,
drink
of
the
water
of
life
freely
.
2.
It
is
not
our
worthiness
that
we
must
plead
,
but
Gods
promise
,
when
we
pray
unto
him
.
Remember
the
word
upon
which
thou
hast
caused
thy
servant
to
hope
,
said
David
,
Psal.
119.
Remember
thy
Covenant
with
Abraham
,
Isaac
,
and
Jacob
,
said
Moses
,
Exod.
32.
Thou
saidst
that
thou
wouldst
do
me
good
,
said
Jacob
,
Gen.
32.
Mercies
come
to
thee
,
not
for
thy
worthiness
sake
,
but
for
his
promise
sake
;
not
ex
dignitate
petentis
,
but
ex
dignatione
donantis
.
3.
You
can
never
be
so
worthy
,
but
that
Justice
may
take
exceptions
against
you
;
nor
yet
so
unworthy
,
but
mercy
may
fill
your
mouth
with
arguments
.
Though
I
were
righteous
,
yet
would
I
not
answer
thee
,
but
I
would
make
supplication
to
my
Judge
,
saith
Job
,
chap.
9.
15.
And
,
Though
I
am
poor
and
needy
,
yet
the
Lord
thinks
upon
me
,
said
David
,
Psal.
40.
17.
The
proudest
Pharisee
may
find
enough
to
stop
his
mouth
,
and
the
humblest
Publican
may
find
enough
to
open
it
.
No
,
not
the
most
righteous
can
stand
at
the
Bar
of
Justice
,
and
yet
the
most
dejected
sinner
may
humbly
plead
at
the
Throne
of
Mercy
;
there
are
Arguments
enough
in
mercy
,
for
any
sinner
to
plead
mercy
.
4.
You
are
not
to
pray
in
pride
,
but
in
faith
;
And
then
what
is
5.
God
onely
must
have
the
glory
to
be
the
Giver
of
Good
:
and
LUKE
15.
20.
And
he
arose
and
came
to
his
Father
:
But
when
he
was
yet
a
great
way
off
,
his
Father
saw
him
,
and
had
compassion
,
and
ran
and
fell
on
his
neck
,
and
kissed
him
.
These
words
contain
in
them
two
parts
.
1.
The
very
Life
of
true
Repentance
:
Which
consists
not
in
a
bare
Resolution
,
but
in
an
active
and
real
Execution
:
I
will
arise
,
said
the
Prodigal
,
and
here
he
did
arise
;
I
will
go
to
my
Father
,
and
here
did
come
unto
his
Father
;
[
He
arose
and
came
unto
his
Father
.
]
2.
The
gracious
Acceptance
of
a
real
Penitent
.
The
Graciousness
of
it
appears
,
1.
In
the
present
observation
of
him
;
(
when
he
was
yet
a
great
way
off
,
his
Father
saw
him
:
)
the
very
intentions
,
much
more
the
present
actings
of
repentance
,
are
quickly
eyed
and
observed
by
a
mercifull
God
.
2.
In
a
present
affection
to
him
;
(
and
had
compassion
:
)
the
bowels
of
mercy
will
stir
,
when
the
heart
of
a
sinner
is
penitentially
touched
.
3.
In
a
present
Application
:
His
Father
saw
him
,
and
his
Father
pitied
him
;
but
this
is
not
all
,
[
His
Father
also
ran
,
and
fell
on
his
neck
,
and
kissed
him
.
]
Mercy
runs
,
and
Mercy
embraceth
,
and
Mercy
cheareth
the
penitent
sinner
.
The
first
part
affordeth
us
this
Proposition
,
viz.
That
penitent
intentions
and
resolutions
should
be
accompanied
with
present
executions
and
performances
.
The
Text
properly
That
he
opened
the
doors
of
the
house
of
the
Lord
in
the
first
year
,
and
in
the
first
moneth
of
his
reign
,
and
repaired
them
.
The
publick
Reformation
was
the
principal
work
,
and
it
was
the
prime
work
too
.
So
must
it
be
with
a
true
Penitent
;
as
soon
as
God
sets
up
a
Throne
of
Grace
in
him
,
presently
to
act
that
Grace
,
in
purging
out
of
sin
,
and
walking
in
the
paths
of
righteousness
.
We
read
this
in
Josiah
,
as
soon
as
ever
he
heard
the
threatnings
of
God
out
of
the
Law
,
his
heart
melted
,
and
humbled
it self
,
2
Chron.
34.
19
,
27.
and
instantly
he
gathered
all
the
Elders
of
Judah
and
Jerusalem
,
v.
29.
and
made
a
Covenant
,
v.
31.
and
they
took
away
all
the
abominations
out
of
all
the
Countreys
,
and
turned
back
to
serve
the
Lord
their
God
,
v.
33.
This
you
see
in
Practise
;
you
may
see
the
same
likewise
in
Precept
,
Joel
2.
12.
Therefore
,
now
turn
unto
me
with
all
your
heart
,
and
with
fasting
,
and
with
weeping
,
and
with
mourning
.
The
Duty
is
charged
upon
them
for
fu●ness
in
all
the
parts
of
Repentance
;
and
for
quickness
,
Now
,
turn
,
&c.
For
the
better
opening
of
this
Assertion
,
premise
with
me
a
few
particulars
.
1.
That
the
execution
of
a
penitential
resolution
,
is
nothing
an
acting
course
,
or
the
very
practise
of
Repentance
.
When
not
onely
the
Judgement
approves
of
the
parts
and
rules
of
Repentance
,
and
the
Will
embraceth
them
with
consent
and
desire
,
but
the
Endeavour
also
doth
,
as
it
were
,
copy
them
forth
in
the
Conversation
.
I
exercise
my self
to
have
a
good
conscience
,
said
the
Apostle
:
So
when
the
sinner
doth
exercise
Repentance
,
when
he
doth
hate
sin
indeed
,
and
flies
from
it
,
and
forsakes
it
indeed
;
and
when
he
doth
indeed
walk
in
the
ways
of
new
obedience
,
becomes
a
very
servant
of
righteousness
,
and
works
the
work
of
God
,
this
is
the
execution
,
or
the
performance
of
a
penitential
purpose
and
resolution
.
As
walking
is
to
a
journey
,
or
as
writing
is
to
a
copy
,
or
as
fighting
is
to
a
war
,
that
is
penitential
execution
to
penitential
resolution
.
It
is
but
the
Theory
(
as
it
were
)
drawn
down
and
put
forth
;
It
is
as
the
tree
shooting
out
into
blossoms
and
fruits
:
It
is
repentance
in
life
,
which
is
the
life
of
repentance
.
2.
That
presentness
of
Execution
is
an
undelayed
acting
.
Our
actions
fall
vvithin
three
spaces
of
time
;
either
of
the
vvhich
is
3.
That
there
is
a
two-fold
present
execution
of
penitential
purposes
:
One
is
immediate
;
or
vvhen
the
purpose
and
the
acting
(
i.
)
upon
the
next
present
time
when
God
enables
h●m
to
act
his
purpose
of
restoring
:
So
that
penitential
Resolution
produceth
present
Execution
;
either
for
immediateness
,
as
in
most
cases
;
or
for
seasonableness
,
as
in
some
cases
.
4.
That
there
is
again
a
double
penitential
Execution
of
penitential
(
i.
)
when
a
person
doth
indeed
resolve
to
leave
his
sins
,
and
to
serve
the
Lord
in
newness
of
life
;
this
Resolution
doth
actively
excite
him
to
be
much
in
Prayer
unto
the
Lord
,
and
diligently
to
hearken
to
,
and
observe
his
Word
,
and
to
decline
the
occasions
which
may
give
strength
to
his
corruptions
:
It
causeth
him
to
resist
evil
motions
,
and
to
bewail
them
;
it
sets
him
upon
all
sorts
of
Duties
and
Ordinances
,
so
that
the
person
is
now
really
working
against
sin
,
and
throughly
working
for
God
;
he
is
in
the
ways
of
God
,
and
according
to
the
measure
of
grace
received
,
working
the
works
of
God
.
But
why
should
penitential
Intentions
be
accompanied
with
present
Executions
or
performances
?
Sol.
Reasons
for
it
are
many
.
1.
That
God
who
commands
us
to
repent
,
commands
us
presently
to
repent
.
The
Time
is
under
Precept
,
as
well
as
the
Work
.
Some
Precepts
bind
us
semper
,
but
not
ad
semper
;
other
Precepts
bind
us
semper
&
ad
semper
too
:
When
the
Lord
commands
any
man
to
repent
,
this
is
a
Duty
which
concerns
the
whole
course
of
his
life
;
it
takes
hold
of
him
as
soon
as
ever
he
lives
,
and
is
become
a
sinner
;
and
concerns
him
,
not
onely
in
his
latter
days
,
but
all
his
days
.
2.
It
is
very
dangerous
to
defer
our
penitential
Executions
or
actings
:
Whether
we
consider
,
1.
The
Resolutions
themselves
;
a
deceitfull
Bow
.
Naked
Resolutions
will
never
ripen
and
abide
;
if
you
will
not
go
beyond
your
Resolutions
,
you
will
quickly
fall
from
your
Resolutions
.
2.
Our
own
hearts
,
ah
!
how
deceitfull
are
they
!
how
full
of
rebellion
!
how
averse
to
all
good
!
Like
the
cold
hearth
to
a
little
fire
;
how
cunning
to
keep
up
Sin
in
the
Throne
!
how
willing
to
break
asunder
all
the
bands
of
Obedience
!
with
much
adoe
resolving
,
with
little
adoe
dissolving
those
resolves
again
.
Volebam
(
saith
St.
Austin
)
&
nolebam
;
I
would
,
and
yet
I
would
not
;
one
while
I
would
,
and
by
and
by
I
wouldnot
.
It
is
the
Genius
of
cur
sinfull
hearts
,
to
apprehend
the
present
time
for
sin
,
and
to
crave
the
future
time
for
repentance
:
Our
worst
work
we
would
do
instantly
,
our
best
work
we
would
do
negligently
:
Good
motions
are
like
a
Bird
falling
into
our
hands
,
which
if
we
presently
catch
not
,
she
instantly
flees
away
.
Gracious
purposes
in
our
hearts
,
are
like
warmth
in
the
water
;
the
impression
requires
some
degrees
,
and
some
blowing
;
but
the
recession
is
easie
;
the
natural
coldness
in
the
water
will
instantly
rise
up
and
expel
that
heat
:
if
you
be
not
watchfull
,
&c.
3.
Extinguishing
occasions
.
Repentance
,
in
all
the
parts
of
it
,
hath
many
enemies
and
hinderances
,
some
within
us
,
some
without
us
:
the
Resolutions
are
weak
,
but
the
Occasions
are
strong
.
Let
the
ship
alone
,
and
if
the
Pilot
hath
onely
a
resolution
to
sail
with
,
the
next
tide
,
or
the
next
wind
may
carry
the
ship
away
.
How
ordinary
is
the
experience
,
That
the
strength
of
occasions
have
beaten
back
,
and
put
to
flight
many
and
many
a
resolution
?
like
a
cross
wind
,
which
hath
carried
back
the
ship
unto
the
very
harbour
whence
it
came
forth
.
Meer
resolutions
are
but
unarmed
Souldiers
,
or
as
unwalled
Cities
.
You
shall
find
much
of
this
truth
,
That
meet
resolutions
are
too
weak
for
proper
and
sudden
occasions
.
4.
Or
the
assistance
of
Grace
To
resolve
,
and
not
to
act
,
is
one
way
whereby
we
quench
the
Spirit
.
The
Spirit
,
you
know
,
may
be
quenched
many
ways
:
Positively
,
as
when
we
will
walk
in
paths
expresly
contrary
to
his
motions
;
this
is
to
throw
water
upon
the
fire
:
Negatively
,
when
we
do
not
follow
nor
cherish
his
motions
;
as
you
quench
the
fire
,
if
you
do
not
stir
it
,
or
blow
it
,
or
add
more
unto
it
.
So
when
the
Spirit
of
God
shall
deal
thus
far
with
us
,
as
to
convince
us
that
our
course
is
evil
,
and
yet
further
,
to
excite
a
purpose
in
our
hearts
to
desist
;
but
then
we
let
the
work
lie
still
,
we
do
not
st
against
that
evil
way
,
this
may
cause
the
Spirit
of
God
to
withdraw
,
to
desert
the
sinner
who
doth
desert
his
counsel
;
who
will
be
a
Counsell
our
to
him
,
who
will
walk
in
no
counsel
but
his
own
.
3.
Penitential
Executions
,
if
present
,
will
be
more
easie
,
and
more
comfortable
.
1.
They
will
be
more
easie
.
St.
Austin
had
almost
wasted
his
spirits
with
resolutions
and
conflicts
;
Quamdiu
,
cras
,
cras
,
&c.
and
he
thought
it
many
times
impossible
for
him
ever
to
be
rid
of
such
an
inmate
as
sin
:
But
when
his
resolution
brake
out
into
practise
,
then
Facile
&
suave
,
the
work
grew
easie
and
sweet
.
When
we
come
to
the
acting
part
,
then
the
Lord
will
exert
and
put
forth
his
power
in
our
weakness
:
the
acting
and
doing
Christian
partakes
of
most
assistance
.
Do
we
not
find
it
thus
in
Prayer
,
and
in
many
other
Duties
,
which
perhaps
we
look
upon
with
much
fear
and
suspition
?
But
when
we
are
acting
of
them
,
how
singularly
doth
the
Lord
enlarge
our
thoughts
and
affections
?
Why
!
this
holds
in
the
very
Duty
of
Repentance
;
seta
against
thy
sins
in
good
earnest
,
set
upon
a
holy
course
in
good
earnest
,
thou
shalt
expermentally
find
,
that
it
was
thy
owne
deceitfull
heart
which
represented
the
work
with
more
difficulty
;
but
now
having
taken
upon
thee
the
yoke
of
Christ
,
thou
shalt
find
it
easie
,
and
that
God
can
as
well
work
in
thee
to
do
,
as
to
will
.
2.
They
be
more
comfortable
.
Meer
purposes
cannot
spring
up
such
comforts
as
actings
;
nay
,
even
weak
actings
yield
a
thousand
times
more
comfort
than
strong
resolutions
:
All
the
sap
in
the
root
doth
not
make
the
flower
to
smell
sweet
,
unless
that
sap
comes
to
a
blossome
.
We
cannot
say
our
resolutions
are
solid
,
if
unactive
.
If
they
do
not
alter
the
course
,
for
ought
as
we
know
yet
,
they
may
be
but
false
flashes
,
occasional
impressions
,
not
springing
from
renewing
Grace
,
(
which
will
break
out
into
practise
,
)
but
from
servile
causes
,
which
may
be
sufficient
to
stop
a
sinner
,
and
with
Saul
,
to
profess
he
will
persecute
David
no
more
:
But
when
Execution
attends
Resolution
,
now
the
heart
may
be
confident
,
that
there
is
a
renewing
Principle
implanted
,
which
carries
the
soul
from
one
degree
to
another
;
from
convictions
to
resolutions
,
from
resolutions
to
actions
,
from
actions
to
courses
with
stedfastness
and
fruitfulness
.
4.
The
Soul
gets
no
ground
by
meer
Resolutions
:
It
doth
neither
Now
I
come
to
the
Application
of
all
this
to
our selves
:
You
have
seen
that
penitent
resolutions
should
fall
into
present
executions
;
The
great
enquiry
will
hence
be
,
What
do
we
?
it
is
observed
of
some
Zacheus
made
haste
,
and
came
down
at
once
;
do
we
do
so
?
David
thought
on
his
wayes
,
and
turned
his
feet
unto
Gods
Testimonies
;
he
made
haste
and
delayed
not
to
keep
his
Commandments
;
But
may
not
the
Lord
say
of
us
,
as
he
did
of
the
Israelites
,
How
long
will
it
be
ere
they
believe
me
?
so
,
how
long
will
it
be
ere
we
turn
indeed
from
our
sins
to
God
?
'T
is
true
,
some
resolutions
there
are
working
in
us
,
oftentimes
,
but
like
the
goodness
of
Ephraim
and
Judah
:
Oh
,
Ephraim
what
shall
I
do
unto
thee
?
Oh
,
Judah
what
shall
I
do
unto
thee
?
for
your
goodness
is
as
a
Morning
Cloud
,
and
as
the
early
Dew
it
goeth
away
:
So
is
it
with
many
of
us
,
we
purpose
and
profess
,
but
we
fall
back
to
our
sins
still
;
what
we
were
,
that
we
are
;
The
time
is
not
yet
come
(
said
they
)
to
build
the
house
of
God
,
Hag.
1.
Our
purposes
are
past
,
but
our
executions
are
still
,
still
to
come
:
Consider
of
a
few
things
.
1.
Why
do
you
resolve
at
all
,
when
yet
you
execute
and
act
nothing
at
all
.
Resolutio
est
opus
Is
not
Repentance
a
great
work
?
Why
,
then
is
it
not
thy
present
work
?
Thy
Soul
is
embarked
Is
not
thy
life
a
shortest
breath
?
a
thinnest
vapour
?
a
flying
Post
?
a
gleaning
shadow
?
every
moment
we
It
cannot
be
less
then
presumption
,
to
put
off
the
practical
part
of
Repentance
:
Either
you
must
presume
upon
future
life
(
which
yet
is
a
Cord
that
thou
canst
not
lengthen
;
)
or
you
must
presume
on
future
strength
(
which
is
a
marrow
still
wasted
by
a
lingring
disease
;
)
or
you
must
presume
on
Divine
Grace
,
which
may
be
an
hand
justly
withdrawn
,
because
it
was
a
mercy
unjustly
referred
and
delayed
.
5.
You
will
but
harden
your
hearts
the
more
,
and
skill
the
way
of
hypocrisie
the
more
;
for
You
do
but
aggravate
your
sins
the
more
,
by
naked
and
empty
resolutions
against
Obj.
But
some
may
say
,
We
hope
,
that
though
our
Executions
are
not
so
full
,
yet
they
are
real
;
the
quality
is
there
,
though●
the
equality
be
not
;
something
we
do
,
though
not
so
much
.
Sol.
To
this
I
answer
.
1.
That
it
is
most
evident
,
that
many
persons
do
not
by
practise
and
execution
answer
their
resolutions
at
all
;
their
resolution
arise
from
such
grounds
as
will
not
hold
out
to
an
execution
and
practice
:
If
one
should
demand
,
what
are
become
of
the
many
sick-bed
resolutions
?
of
those
that
you
made
,
when
the
hand
of
God
was
upon
you
?
you
vowed
much
unto
God
(
as
he
did
in
a
storm
,
&c.
)
but
as
the
King
said
of
Mordecai
,
What
hath
been
done
to
Mordecai
for
this
?
so
what
have
you
done
to
make
good
your
resolutions
?
I
believe
your
hearts
are
speechless
,
your
consciences
do
condemn
you
,
that
health
hath
been
the
time
of
more
sinning
,
though
sickness
was
the
time
of
more
resolving
.
The
same
may
be
said
for
others
,
whose
consciences
have
been
more
actively
and
fiercely
stirring
;
Oh!
if
the
Lord
would
abate
that
wrath
,
and
cool
that
inflamed
spirit
,
&c.
yet
what
are
the
fruits
of
many
such
resolutions
.
As
the
Divel
said
of
Job
,
But
now
stretch
forth
thy
hand
,
and
he
will
curse
thee
of
thy
face
;
so
here
on
the
contrary
,
as
soon
as
the
Lord
takes
off
his
hand
,
these
are
as
ready
to
continue
and
proceed
on
in
their
sins
,
as
the
Israelites
were
,
when
they
were
delivered
out
of
the
Land
of
Egypt
,
from
the
fiery
furnace
:
Yea
,
and
of
others
;
is
it
not
manifest
that
they
are
fare
enough
from
present
executions
,
when
they
voluntarily
defer
the
acting
part
of
Repentance
to
old
age
?
Hereafter
is
time
enough
,
&c.
2.
Others
perhaps
do
act
and
execute
presently
,
yet
they
are
exceedingly
out
:
For
1.
Though
it
be
presently
,
yet
it
is
partially
;
they
act
resolutions
,
as
Saul
did
his
Sword
,
upon
the
meanest
and
poorest
,
not
upon
the
greatest
;
they
do
not
answer
their
resolutions
to
the
full
.
Deal
kindly
with
the
young
man
for
my
sake
(
said
David
)
So
when
many
persons
come
to
execute
their
Resolutions
against
sin
,
they
fail
,
they
falter
,
they
do
not
execute
Agag
;
some
pleasant
corruption
(
which
will
mar
all
)
finds
favour
.
2.
Though
it
be
presently
,
yet
it
is
but
presently
;
the
present
execution
of
the
purpose
is
but
a
present
,
a
transient
execution
,
an
hanging
down
the
head
for
a
day
or
for
a
week
;
a
busie
and
earnest
reformation
for
a
while
,
but
this
Assize
(
like
ours
here
)
is
but
for
a
few
dayes
,
it
breathes
away
;
the
heart
turns
again
to
sin
,
and
the
next
convenient
occasion
is
too
prevalent
,
it
carries
away
the
Soul
.
2.
But
to
draw
nearer
to
our selves
;
however
we
have
been
defective
Israelites
,
if
God
be
God
,
serve
him
;
so
here
,
if
Repentance
be
a
necessary
duty
to
be
performed
,
let
us
then
act
it
,
act
it
presently
.
For
this
,
I
will
only
propound
two
things
.
1.
The
Motives
.
2.
The
Means
for
a
present
Execution
.
1.
The
Motives
.
1.
A
present
Execution
is
the
truest
part
of
Repentance
:
At
the
A
present
execution
,
it
is
the
safest
part
of
repentance
:
Of
the
two
,
he
is
in
the
more
sure
condition
,
who
resolves
to
leave
a
wicked
A
present
execution
,
it
is
the
comfortablest
part
;
While
repentance
lies
only
in
resolution
,
it
is
but
as
a
Tree
in
A
present
execution
,
it
is
the
wisest
part
;
we
cannot
say
what
we
shall
do
to
morrow
,
when
we
cannot
assure
2.
The
means
:
If
we
would
execute
our
pen●tential
resolutions
,
then
we
must
1.
Take
heed
of
the
impediments
of
this
1.
The
impediments
of
a
present
execution
are
many
.
1.
Imbecility
of
resolution
:
Debile
fundamentum
fallit
opus
;
if
the
foundation
be
weak
,
how
can
the
building
be
strong
?
the
house
which
was
built
on
a
Rock
,
did
stand
;
but
that
which
was
erected
on
the
Sands
,
fell
down
:
Where
resolutions
are
either
weakly
raised
on
strong
grounds
,
or
suddenly
raised
on
weak
and
mutable
occasions
,
there
is
either
no
execution
,
or
uncertain
;
for
no
effect
doth
exceed
the
virtue
of
his
cause
:
Thou
hast
almost
perswaded
me
to
be
a
Christian
;
this
left
King
Agrippa
still
in
Heathenisme
.
You
will
never
go
through
with
the
work
,
if
you
attain
not
to
a
thorow
resolution
;
when
you
have
an
heart
that
goes
and
comes
,
you
will
have
only
fits
of
repentance
,
which
will
come
and
go
:
Of
two
things
be
sure
,
if
ever
you
would
penitentially
act
to
purpose
;
One
that
you
see
strong
and
prevalent
reasons
to
change
your
course
of
life
,
such
as
may
not
be
over
topped
by
any
arguments
that
sin
may
suggest
hereafter
;
they
are
the
spirits
in
the
brain
,
which
confer
to
motion
in
the
Hands
and
Legs
:
Another
,
that
you
resolve
not
on
deceitful
and
fallible
grounds
.
If
your
resolutions
be
upon
Motives
,
either
mutable
,
or
conditional
;
you
may
be
troubled
with
much
temptation
,
but
you
will
never
advance
in
much
penitential
actions
.
2.
Servile
fear
:
When
we
so
exalt
the
opinions
of
men
,
and
their
Tongues
,
and
their
Power
;
what
will
they
think
of
me
?
I
am
ready
(
saith
Paul
,
Acts
21.
13
)
not
to
be
bound
only
,
but
also
to
dye
at
Jerusalem
for
the
Name
of
the
Lord
Jesus
.
If
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
,
for
the
Spirit
of
glory
and
of
God
resteth
upon
you
,
saith
S.
Peter
,
1
Pet.
4.
14.
I
will
not
fear
what
man
can
do
unto
me
,
said
David
.
Who
art
thou
,
that
thou
shouldst
be
afraid
of
a
man
that
shall
die
,
and
of
the
son
of
man
who
shall
be
made
as
grass
?
and
forgettest
the
Lord
thy
Maker
,
and
hast
feared
continually
because
of
the
fury
of
the
oppressor
,
as
if
he
were
ready
to
destroy
?
and
where
is
the
fury
of
the
oppressor
?
Isa.
51.
12
,
13.
3.
Despair
of
performance
:
Why
,
say
we
,
as
good
never
a
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
,
and
you
shall
keep
my
judgments
and
do
them
,
Ezek.
36.
27.
If
God
gives
strength
to
work
,
why
should
we
with-hold
hearts
to
work
?
Da
Domine
quod
jubes
,
&
jube
quod
vis
,
said
S.
Austin
:
Lord
,
give
what
thou
commandest
,
and
then
command
what
thou
wilt
.
Seriously
consider
any
one
penitential
work
,
for
which
God
hath
not
promised
grace
and
strength
to
perform
.
Many
have
travelled
in
this
penitential
Work
,
and
have
found
it
very
feisable
and
passable
:
How
many
are
this
day
in
heaven
?
and
how
many
are
walking
towards
heaven
?
all
of
them
prove
,
that
it
is
not
impossible
to
execute
penitential
resolutions
.
4.
Hypocrisie
and
guile
of
heart
:
Where
the
heart
is
false
,
Yet
a
little
sleep
,
yet
a
little
slumber
,
yet
a
little
folding
of
the
hands
,
said
the
Sluggard
,
who
loved
sleep
and
idleness
,
Prov.
6.
10.
So
where
our
affections
are
hank●ing
about
a
sin
,
there
is
ever
,
at
the
least
,
a
slowness
to
leave
that
sin
:
Modo
,
modo
,
said
S.
Austin
,
when
motions
came
into
him
to
forsake
his
●nclean
Lusts
,
they
answered
,
Shortly
,
shortly
;
Hereafter
,
hereafter
;
and
this
modo
,
modo
,
vvas
sine
modo
;
this
putting
off
from
day
to
day
,
would
have
continued
so
all
the
dayes
of
his
life
.
Therefore
if
you
vvould
execute
your
penitential
resolutions
,
take
heed
of
corrupt
affections
;
if
they
again
prevail
upon
you
,
they
vvill
assuredly
intangle
and
hinder
you
,
they
mar
the
judgment
,
and
close
vvith
temptations
,
and
hinder
actions
.
Oh
how
suddenly
vvill
they
quench
your
spirits
,
alter
your
judgments
,
put
aside
your
duties
,
extenuate
your
purposes
,
bring
you
into
further
bondage
,
confirm
your
unwillingness
,
excite
your
fears
,
raise
up
discouragements
,
and
all
to
frustrate
the
present
executions
of
your
former
resolutions
.
Corrupt
affections
are
the
very
gates
of
sin
,
the
Bane
of
holiness
,
the
Quenchers
of
resolutions
,
and
the
Impediments
of
all
good
performances
.
5.
Worldly
cares
:
Our
Saviout
saith
,
That
the
seed
which
fell
among
thornes
was
chaoked
,
Luke
8.
7.
And
what
was
it
which
vers.
14.
The
cares
,
and
riches
,
and
pleasures
of
this
Life
,
There
are
two
things
which
worldly
cares
do
choak
viz.
Heavenly
directions
of
the
word
,
and
Heavenly
resolutions
of
the
heart
;
so
that
neither
the
one
nor
the
other
do
come
unto
perfection
,
Holy
performance
or
action
,
it
is
the
end
or
perfection
of
all
knowledg
and
resolution
,
and
worldly
cares
stifle
both
.
You
have
many
a
man
who
comes
to
the
word
,
and
hears
the
terrours
of
God
and
his
wrath
revealed
against
his
unrighteounsness
,
insomuch
that
his
soul
(
with
Felix
)
trembles
under
the
strokes
of
divine
justice
;
Or
he
hears
how
happy
and
blessed
the
condition
and
life
of
holiness
is
;
what
heavens
of
mercies
,
what
rivers
of
comforts
,
what
excusations
and
peace
of
Conscience
,
what
blessings
in
life
,
what
supports
in
death
,
what
rewards
after
death
it
shall
procure
to
persons
;
upon
the
one
and
the
other
he
is
stirred
up
to
the
sense
of
his
sins
,
to
the
admiration
of
Holiness
;
to
a
condemnation
of
his
evil
course
,
to
a
resolution
for
a
better
.
But
then
it
is
with
him
as
with
some
ship
,
sometimes
as
soon
as
it
is
putting
out
of
the
Harbor
,
it
strikes
upon
a
rock
,
or
falls
into
the
sands
,
and
loseth
all
the
precious
lading
:
Or
as
with
Corn
sown
and
let
fall
in
an
open
and
solid
place
,
where
the
Birds
come
down
and
instantly
pick
it
up
;
so
is
it
here
with
this
man
,
the
world
meets
him
again
at
the
Church
door
,
or
at
his
own
door
,
and
all
these
impressions
and
resolutions
are
spilt
and
gone
;
Worldly
engagements
take
present
possession
of
his
thoughts
,
and
all
the
service
of
his
affections
,
so
that
he
hath
no
time
to
consider
what
God
did
speak
or
work
in
him
;
no
time
secretly
to
beg
of
God
to
write
those
truths
in
his
heart
,
to
keep
all
this
in
the
purpose
of
his
heart
,
to
give
him
the
Spirit
of
Grace
and
strength
to
walk
in
the
wayes
of
God
revealed
now
unto
him
.
When
you
turn
the
course
of
the
water
another
way
,
the
Mill
cannot
stir
;
so
when
men
turn
the
course
of
their
thoughts
and
affections
to
secular
and
vain
imployments
,
all
resolutions
stand
still
,
they
have
nothing
now
to
elicit
or
draw
them
on
and
out
into
any
holy
or
careful
diligence
of
obedience
and
performance
:
The
Oxen
and
the
Farm
,
&c.
took
them
quite
off
,
and
they
made
excuses
(
.i.
)
for
the
present
they
had
other
engagements
:
therefore
take
heed
of
worldly
cares
.
It
is
impossible
that
you
should
be
much
in
the
actings
of
any
Grace
,
if
you
be
very
much
in
the
service
of
worldly
cares
.
6.
Lastly
,
Presumptuous
Confidence
is
also
an
Impediment
to
the
future
time
,
hereafter
shall
serve
the
turn
;
it
is
not
wisdom
to
be
so
forward
;
soft
and
fair
will
go
far
;
we
have
day
enough
yet
before
us
;
a
year
,
two
or
ten
hence
;
after
such
a
business
is
effected
,
or
(
which
is
worse
)
after
the
pleasures
of
such
a
sin
is
a
little
more
tasted
.
Or
of
Future
ability
:
This
is
a
work
which
we
will
do
at
pleasure
and
at
leisure
:
when
we
see
the
scouts
,
the
forerunners
of
the
army
,
then
we
will
buckle
on
our
armor
:
when
we
espy
the
harbingers
of
death
approaching
,
old
age
,
sickness
,
weakness
,
diseases
,
then
we
will
think
of
heaven
,
and
forsake
hell
:
what
need
we
be
troubling
our selves
to
be
doing
of
that
a
long
time
,
which
we
can
dispatch
at
any
time
?
if
we
have
but
time
to
say
,
Lord
have
mercy
upon
me
,
what
would
ye
more
?
Or
of
Future
Mercy
:
Wherefore
hath
God
Mercy
but
for
sinners
?
and
he
hath
said
,
That
if
at
any
time
a
sinner
convert
he
will
have
mercy
:
We
have
found
him
kind
unto
us
all
our
dayes
,
and
doubt
not
of
his
fatherly
compassion
at
the
last
.
Thus
do
men
post
of
all
penitential
executions
,
and
for
ever
endanger
their
souls
.
Alas
!
for
future
time
,
whose
is
it
?
Seneca
the
Heathen
could
see
more
truth
then
this
:
Solum
tempus
presens
nostrum
:
No
time
is
ours
but
the
present
.
Thou
carriest
thy
life
in
thy
hands
,
thy
breath
in
thy
nostrils
,
and
seest
more
Graves
made
for
the
young
then
for
the
aged
.
And
as
for
thy
future
ability
,
why
dost
thou
so
grosly
befool
thy self
?
knowest
thou
not
that
present
Neglects
cause
stronger
Indispositions
?
Qui
non
est
hodie
,
cras
minus
aptus
erit
,
the
School-boy
will
teach
thee
.
Every
man
by
more
sinning
grows
more
sinful
,
and
therefore
most
unapt
and
averse
to
good
.
And
then
Future
Mercy
,
it
is
of
all
things
the
most
uncertain
to
pardon
sin
,
where
present
mercy
leaves
us
not
to
repentance
from
sin
:
it
is
all
one
as
if
thou
shouldst
thus
argue
,
God
will
hereafter
pardon
me
,
and
therefore
for
the
present
I
will
sin
against
him
,
disobey
,
dishonour
,
vex
,
and
grieve
,
and
abuse
him
.
These
are
the
principal
impediments
to
a
present
expectation
of
penitential
resolutions
,
and
are
to
be
declined
by
us
.
I
now
proceed
to
the
helps
and
furtherances
to
a
present
execution
of
penitential●
resolutions
,
which
are
these
,
amongst
many
.
1.
Solid
Conviction
of
a
sinful
estate
:
This
will
put
us
upon
a
present
Execution
.
When
the
Soul
is
brought
to
an
experimental
Men
and
brethren
what
shall
we
do
?
So
Saul
was
struck
to
the
ground
,
and
was
astonished
,
and
trembled
,
and
then
presently
cries
out
,
Lord
,
what
wilt
thou
have
me
to
do
?
Act.
9.
4
,
6.
Outward
afflictions
you
see
many
times
do
put
on
men
to
alter
and
reform
their
wayes
;
of
much
greater
force
are
inward
afflictions
of
spirit
.
Go
on
yet
in
sin
!
God
forbid
!
shall
I
continue
in
sin
any
longer
,
who
,
if
I
make
not
haste
,
may
lose
all
mercy
,
and
drop
into
Hell
it self
?
what
I
feel
is
much
,
what
I
deserve
,
I
cannot
bear
.
2.
Holy
Wisdome
:
To
know
times
and
seasons
,
is
an
high
Walk
not
as
fools
,
but
as
wise
,
redeeming
the
time
,
(
saith
the
Apostle
)
Eph.
5.
15
,
16.
There
are
four
things
which
solid
Wisdome
teacheth
a
man
;
One
is
,
to
look
to
the
best
part
;
Another
,
to
make
choice
of
the
best
good
;
A
third
,
to
walk
in
the
best
wayes
;
A
fourth
is
to
do
all
this
in
the
first
place
,
and
surest
time
:
Have
I
any
thing
more
near
to
me
,
then
my
soul
?
more
concerning
my
soul
then
God
?
more
concerning
God
,
then
walking
before
him
?
Where
am
I
,
if
I
lose
my
Soul
?
what
am
I
,
if
I
enjoy
not
God
?
whether
run
I
,
if
I
continue
in
sin
?
if
my
soul
be
nearest
,
and
God
choicest
,
and
his
wayes
safest
,
why
do
I
demur
?
what
,
should
I
take
time
,
or
put
off
the
doing
of
that
which
is
ever
best
done
,
when
it
is
done
?
If
I
will
live
yet
in
sin
,
for
ought
I
know
,
I
may
then
dye
in
sin
;
and
if
I
dye
in
sin
,
I
must
for
ever
perish
for
sin
;
Why
should
I
not
?
Do
I
not
admit
the
present
loss
of
that
,
which
else
may
be
the
eternal
loss
of
my
Soul
?
But
if
I
set
into
an
holy
life
,
this
is
the
very
path
of
God
,
the
image
of
Glory
,
the
Ark
of
safety
,
and
the
pledg
of
an
happy
eternity
.
Why
should
I
be
so
safety
,
and
the
pledg
of
an
happy
eternity
.
Why
should
I
be
so
foolish
,
to
be
miserably
bad
,
who
in
a
moment
may
be
assuredly
blessed
?
any
wisdome
will
teach
me
to
leave
a
wicked
life
,
for
an
holy
and
good
;
which
hath
made
me
to
know
,
that
mercy
is
beter
then
misery
;
and
that
Heaven
is
better
then
Hell
.
3.
Christian
Courage
:
If
we
will
not
act
the
wayes
of
Heaven
,
till
we
see
all
difficulties
removed
,
and
all
dangers
&c.
Luther
feared
not
to
go
to
the
Diet
at
Worms
,
had
there
been
as
many
divels
,
as
tiles
on
the
houses
:
What
do
you
tell
S.
Paul
of
bonds
,
or
speak
to
the
couragious
Christian
of
discouragements
;
I
have
sworn
,
and
will
perform
it
(
saith
David
)
that
I
will
keep
thy
righteous
statutes
.
S.
Jerom
would
not
only
renounce
,
but
throw
off
,
and
trample
upon
father
and
mother
for
Christ
:
What
do
you
speak
of
poverty
,
of
disgraces
,
of
losses
,
of
want
,
of
self-denials
in
ease
,
in
pleasures
?
&c.
He
who
will
be
good
,
can
lose
nothing
but
that
which
will
lose
him
;
and
get
that
which
he
should
never
have
gotten
,
had
he
not
been
good
indeed
.
4.
A
precious
estimation
and
affection
after
Gods
honour
:
Ah!
see
Christ
,
upon
his
call
,
made
haste
and
came
down
.
Luke
19.
6.
5.
A
tender
fear
of
God
:
This
also
causeth
a
present
execution
of
our
purposes
.
You
read
what
it
wrought
in
Josiah
,
in
Noah
,
in
others
.
When
the
heart
apprehends
its
way
to
be
evil
,
and
the
displeasure
of
God
to
hang
over
it
,
and
his
threatnings
all
in
armour
,
&c.
Oh
,
I
dare
not
go
on
to
offend
any
longer
!
6.
A
right
belief
in
God
:
Whether
you
take
it
in
the
threats
,
as
they
of
Niniveh
believed
the
preaching
of
Jonah
,
and
by
the
mercies
of
God
to
be
transformed
,
Rom.
12.
1.
O
this
,
that
God
offers
and
assures
me
of
mercy
,
and
now
I
may
have
it
if
I
will
now
reform
,
a
puts
the
soul
to
the
present
work
;
To
day
I
will
hear
his
voice
,
for
to
day
is
the
day
of
mercy
,
this
is
an
acceptable
season
,
now
I
may
be
made
happy
for
ever
.
LUKE
15.
20
And
he
arose
and
came
to
his
father
.
But
when
he
was
yet
a
great
way
off
,
his
father
saw
him
,
and
had
compassion
,
and
ran
and
fell
on
his
neck
,
and
kissed
him
.
These
words
contein
in
them
two
parts
,
1.
The
real
practice
of
Repentance
;
which
consists
not
in
a
bare
Resolution
,
but
in
a
sincere
Execution
(
I
will
arise
,
said
the
Prodigal
)
this
was
Motus
volentis
;
(
and
he
did
arise
,
)
this
was
opus
penitentis
.
I
will
go
to
my
father
;
and
here
[
He
arose
and
came
to
his
father
.
]
2.
The
comfortable
issue
of
real
Repentance
[
But
when
he
was
yet
a
great
way
off
,
&c.
]
Wherein
you
have
considerable
,
1.
The
quick
observation
of
this
penitents
Father
,
[
His
father
saw
him
,
yea
,
when
he
was
yet
a
great
way
off
:
]
Even
in
this
sense
God
sees
our
thoughts
afar
off
;
God
many
times
is
unwilling
to
see
the
sinner
,
but
he
is
at
all
times
very
willing
to
espy
the
penitent
.
2.
His
present
commiseration
,
[
His
father
saw
him
,
and
had
compassion
on
him
]
Wicked
men
look
on
a
penitent
with
derision
;
penitent
persons
look
on
themselves
with
abomination
,
but
God
looks
on
them
with
compassion
:
he
looks
on
the
penitent
sinner
with
a
pitiful
affection
:
When
Ephraim
repented
,
and
turned
,
My
Bowels
(
saith
God
)
are
troubled
for
him
,
I
will
surely
have
mercy
on
him
:
As
soon
as
ever
the
Prodigal
looks
back
,
mercy
looks
out
.
q.
d.
Ah!
is
he
returned
indeed
?
I
pity
him
,
I
will
receive
him
,
I
will
forgive
him
.
3.
His
gracious
acceptation
expressed
in
three
particulars
;
1.
One
of
speedy
readiness
:
[
The
Father
ran
]
The
Son
doth
go
,
the
Father
ran
.
Mercy
hath
not
only
a
quick
eye
,
but
foot
also
;
it
posts
,
it
speeds
,
it
runs
to
embrace
a
penitent
:
God
is
very
slow
to
punish
a
sinner
,
but
he
is
very
ready
to
relieve
and
accept
of
a
returning
sinner
.
2.
A
second
,
Of
wonderful
tenderness
:
[
The
Father
fell
on
his
neck
]
To
have
looked
on
him
,
was
it
not
enough
?
to
have
given
order
for
his
usage
,
had
it
not
been
well
?
to
have
taken
him
by
the
hand
,
had
it
not
been
too
much
?
but
the
Father
did
more
then
all
this
[
He
fell
on
his
neck
.
]
Divine
mercy
will
not
only
meet
a
penitent
,
but
embrace
him
.
That
sinner
whom
the
hands
of
justice
would
have
everlastingly
confounded
,
if
he
be
penitent
,
the
arms
of
mercy
will
lovingly
clasp
,
&c.
A
third
,
Of
strong
affectionateness
:
[
And
kissed
him
]
Here
are
eyes
to
behold
the
returning
Son
,
and
an
heart
to
pity
him
,
and
feet
to
meet
him
,
and
armes
to
embrace
him
,
and
lips
also
to
kiss
him
:
Naked
mercies
are
not
enough
(
in
Gods
account
)
for
a
true
penitent
,
he
must
have
sealed
mercies
too
.
God
doth
not
think
it
enough
that
he
is
reconciled
unto
hm
,
unless
also
he
doth
testifie
and
make
it
known
that
he
is
so
.
There
are
many
excellent
Propositions
observable
out
of
these
words
.
v.
g.
That
the
very
Initials
of
true
Repentance
are
seen
by
God
:
I
said
,
I
will
confess
my
trangressions
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
,
Psal.
32.
5.
Vox
n●ndum
in
ora
erat
&
Auris
Dei
in
corda
erat
,
So.
S.
Austin
in
Locum
.
Isai.
66.
2.
To
this
man
will
I
look
even
to
him
that
is
poor
and
of
a
contrite
spirit
,
and
trembles
at
my
word
.
Repentance
may
be
considered
in
three
degrees
,
1.
In
the
Impression
of
it
:
ANd
this
is
when
so
much
grace
is
implanted
,
as
to
turn
the
heart
.
2.
In
the
expression
of
it
:
and
this
is
,
when
so
much
Grace
appears
,
as
to
enter
into
a
new
path
,
and
do
new
works
.
3.
In
the
progression
of
it
:
And
this
is
,
when
a
greater
Victory
is
obtained
over
our
sins
,
and
appears
in
our
course
of
new
obedience
.
Now
the
Initials
of
true
Repentance
,
I
conjecture
,
to
consists
partly
in
the
Conversion
of
the
heart
;
when
the
mind
,
and
will
,
and
affections
are
healed
,
and
turned
:
and
partly
,
in
the
reformation
of
the
life
;
when
the
person
out
of
an
hatred
of
sin
,
and
love
of
God
,
sets
upon
another
course
of
obedience
,
and
service
.
It
is
just
like
a
Ship
,
that
is
going
out
,
or
like
a
Shop
that
is
newly
set
up
;
things
are
very
raw
,
there
is
much
dross
with
the
little
Silver
;
a
little
health
,
and
much
lameness
;
a
great
journey
,
and
but
a
few
steps
;
the
work
is
rather
in
desire
,
and
much
in
complaints
;
and
though
perhaps
little
be
done
,
yet
all
is
heartily
endeavoured
to
be
done
;
this
I
call
the
Initials
of
Repentance
.
There
are
six
things
shew
that
Repentance
is
begun
in
truth
.
The
sacrifices
of
God
,
are
a
broken
spirit
;
a
broken
and
a
contrite
heart
,
O
God
,
thou
wilt
not
despise
.
4.
A
fourth
is
Lamentation
:
That
the
Soul
cannot
yet
be
rid
of
an
active
Inctination
,
to
obey
God
in
all
things
;
a
thirsting
and
striving
,
an
aiming
,
a
writing
after
the
Copy
.
And
there
are
four
things
,
which
do
shew
that
Repentance
is
efficacy
of
Temptation
:
When
Temptations
do
easily
Validity
of
present
Corruption
;
which
though
it
be
truly
hated
,
and
bewailed
,
yet
it
is
very
apt
upon
occasions
to
assault
and
Necessary
presence
of
many
helps
:
When
a
Man
cannot
go
,
but
with
two
Crutches
;
and
a
Child
must
lean
upon
many
props
,
and
a
penitent
upon
many
sensible
encouragements
.
Now
that
these
Initials
of
Repentance
are
graciously
accepted
The
Lord
doth
respect
the
truth
of
Grace
,
as
well
as
the
degrees
of
it
,
every
quality
as
well
as
the
quantity
.
Are
not
thine
eyes
upon
the
truth
?
The
Goldsmith
hath
his
eye
on
the
very
thin
raies
of
Godl
,
as
well
as
on
the
great
knobs
and
pieces
;
Grace
is
excellent
and
amiable
at
the
lowest
,
though
then
admirable
when
at
highest
.
2.
The
main
thing
that
God
looks
upon
,
is
to
the
heart
;
(
My
Son
,
give
me
thy
heart
:
)
All
that
is
done
,
if
the
heart
be
not
in
it
,
it
is
of
little
or
no
estimation
with
God
;
but
if
the
heart
be
right
,
this
the
Lord
prizeth
exceedingly
,
and
so
much
,
that
for
its
sake
,
he
passeth
by
many
infirmities
.
The
good
Lord
pardon
every
one
that
prepareth
his
heart
.
&c.
2
Chro.
30.
19.
Now
in
the
Initials
of
Repentance
,
the
heart
is
set
right
;
it
is
set
on
God
,
and
towards
God
in
truth
.
3.
Even
the
Initials
of
Repentance
are
his
own
Gifts
(
special
gifts
of
his
blessed
Spirit
)
it
is
he
that
worketh
in
us
to
will
and
to
do
,
Phil.
2.
13.
The
spirituall
will
,
and
the
spiritual
deed
(
though
both
be
imperfect
)
yet
are
they
the
genuine
effect
of
Gods
own
spirit
;
sparks
out
of
his
fire
,
works
of
his
own
hands
:
Now
as
in
the
Creation
,
God
looked
upon
all
that
he
made
,
and
saw
that
it
was
good
,
he
liked
it
well
.
So
is
it
in
our
Renovation
;
all
that
good
which
God
works
in
us
,
he
doth
accept
and
approve
,
he
doth
not
despise
his
own
image
,
which
though
it
shine
more
fairly
in
progressive
Repentance
,
yet
is
it
truly
stampt
in
our
initial
Conversion
.
4.
T●at
which
comes
not
only
from
a
person
,
having
faith
,
but
from
faith
it self
,
that
the
Lord
will
graciously
accept
.
For
as
our
actions
do
not
please
him
without
faith
(
it
is
impossible
without
faith
to
please
God
:
)
So
on
the
contrary
,
when
the
actions
do
come
from
faith
,
they
do
please
the
Lord.
Abels
Sacrifice
presented
in
Faith
,
did
please
him
,
when
Cains
presented
without
faith
,
was
not
regarded
;
faith
puts
a
value
and
acceptance
on
our
actions
.
But
even
initial
Repentance
comes
from
faith
;
the
person
is
by
faith
united
to
Jesus
Christ
,
from
whom
he
hath
received
strength
and
grace
to
forsake
his
sins
,
and
to
become
a
servant
of
righteousness
.
5.
The
Lord
hath
said
,
that
he
will
not
despise
the
day
of
small
things
;
nor
quench
the
smoaking
flax
,
nor
break
the
bruised
reed
:
What
Husbandman
doth
despise
the
little
plant
which
he
hath
set
?
Or
what
father
doth
despise
the
little
child
he
hath
begoten
?
Why
!
that
God
who
hath
appointed
all
the
meanes
and
ordinances
,
to
cherish
,
and
prop
,
and
comfort
,
and
nourish
,
and
perfect
the
initials
of
Repentance
;
doth
not
he
graciously
accept
of
it
?
have
we
not
reason
to
believe
that
he
doth
countenance
these
beginnings
,
who
presently
makes
all
provision
for
the
nursing
and
supplies
of
it
?
To
make
some
Application
of
this
.
1.
It
convinceth
the
common
obloquies
and
aspersions
cast
upon
religion
and
religious
courses
to
if
once
you
begin
to
be
religions
and
penitential
,
then
farwel
all
comfort
;
as
if
the
grave
of
sin
were
the
Resurrection
of
Griefe
;
or
of
necessity
,
men
must
be
everlastingly
pensive
,
if
once
truly
,
and
seriously
penitential
:
But
this
is
false
,
no
course
so
good
,
so
comfortable
,
as
the
penitential
;
mercy
to
invite
you
,
mercy
to
receive
you
,
mercy
to
pardon
you
,
and
mercy
to
save
you
.
As
soon
as
ever
we
begin
to
be
good
,
and
to
be
penitent
,
and
are
entred
into
the
way
of
new
obedience
,
presently
the
merciful
eye
and
favour
of
God
is
upon
us
;
mercy
looks
after
us
;
and
though
we
have
been
foul
Transgressours
,
and
have
now
but
the
very
seeds
and
implantations
of
repentance
(
mixt
with
exceeding
imperfections
)
yet
the
Lord
will
benignly
and
graciously
accept
of
us
,
and
love
us
.
And
as
it
doth
convince
that
errour
,
of
the
sadness
of
entring
the
austerity
and
harshness
of
God
towards
poor
Penitents
,
as
if
nothing
would
please
the
Lord
but
quantity
,
and
great
measures
of
Grace
.
Oh
,
if
I
had
so
much
sorrow
for
sin
!
if
I
had
so
much
hatred
!
if
I
had
so
much
power
over
my
corruptions
!
Why
!
it
were
well
if
thou
hadst
,
and
thou
doest
not
well
,
if
thou
strivest
not
beyond
all
the
measure
of
grace
which
thou
doest
attain
:
But
then
to
think
,
that
onely
great
grace
is
in
grace
with
God
,
and
not
little
grace
;
Repentance
grown
,
and
not
Repentance
begun
;
that
God
will
not
look
on
drops
,
but
rivers
;
not
on
weakness
,
but
strength
onely
;
that
a
poor
,
contrite
,
broken
,
troubled
soul
,
which
prizeth
grace
above
heaven
,
and
hates
sin
above
hell
,
but
yet
is
troubled
with
the
presence
of
much
corruption
,
and
is
apprehensive
of
manifold
wants
in
all
kinds
of
grace
,
that
the
Lord
will
never
look
upon
such
a
thin
,
new
,
weak
Christian
,
unless
with
austerity
and
distance
:
Why
do
we
thus
belie
the
Lord
?
and
falsifie
the
graciousness
of
the
Almighty
?
who
doth
so
love
holiness
,
and
delight
in
the
conversion
of
a
sinner
,
that
as
soon
as
ever
the
sinner
begins
truly
to
repent
,
the
Lord
hath
thoughts
of
mercy
and
peace
for
him
,
he
is
observed
and
accepted
,
(
Ananias
is
presently
sent
to
Paul
,
)
messengers
of
peace
are
presently
dispatched
,
Patents
of
mercy
are
sealed
for
him
.
And
thirdly
,
It
doth
justly
abase
that
unworthy
,
proud
,
and
censorious
harshness
and
strangeness
,
which
many
(
who
would
take
in
condemning
,
or
in
contemning
such
as
fall
very
short
(
in
the
penitential
work
)
of
others
,
or
of
themselves
;
yea
,
and
will
shun
tender
society
with
them
,
till
they
see
some
further
perfections
and
ripenesses
.
Alas
,
what
do
we
!
by
what
rule
do
we
walk
?
whose
example
do
we
look
upon
?
We
must
be
wise
,
it
's
true
;
and
what
wisdome
is
it
to
leave
tender
buds
to
the
frost
,
which
we
might
have
covered
and
enlarged
with
heat
and
warmth
?
I
beseech
you
,
let
us
pause
a
while
:
1.
Are
all
in
our
Family
Men
?
Are
there
not
some
Children
,
perhaps
new-born
Babes
?
Are
all
in
the
Flock
strong
Sheep
?
are
there
not
some
Lambs
(
perhaps
)
newly
yeaned
?
Are
all
the
Stars
in
the
Heaven
of
the
same
magnitude
?
some
are
greater
,
others
are
less
,
yet
all
in
the
Heavens
.
Do
you
despise
Children
?
reject
the
Lambs
?
or
slight
the
Moon
,
because
of
her
spots
,
and
lesser
light
than
that
of
the
Sun
?
Why
!
we
read
of
the
like
disparity
in
the
heavenly
course
:
St.
John
tells
us
of
Fathers
,
and
of
Young-men
,
and
of
Chidren
too
,
yea
,
and
of
Babes
;
and
Christ
advised
Peter's
respects
,
as
well
unto
the
Lambs
,
as
unto
the
Sheep
.
2.
Were
not
we
Beginners
once
our selves
?
Was
our
Sun
at
the
top
?
our
Gold
so
exquisitely
pure
?
did
not
we
then
need
compassions
and
helps
in
times
of
infancy
,
weakness
,
conflicts
,
temptations
?
What
is
our
present
strength
,
but
some
help
to
former
weakness
?
Time
was
,
we
could
hardly
go
or
stand
,
although
now
we
can
walk
and
run
:
What
a
childishness
is
it
,
for
the
Artist
in
Grammar
to
slight
the
Youth
who
is
now
spelling
his
Letters
,
when
this
was
the
first
Line
of
his
own
Learning
,
the
first
step
whereby
he
went
to
his
height
?
3.
And
did
God
despise
us
in
our
beginnings
?
Did
not
he
gently
lead
those
that
were
with
young
,
and
carried
the
Lambs
in
his
arms
?
as
the
Prophet
speaks
.
How
often
hath
he
laid
our
fainting
and
weak
souls
to
the
brests
of
consolation
?
comforted
us
in
our
fears
?
strengthened
our
feeble
hands
?
answered
our
doubts
?
4.
Nor
doth
he
now
slight
them
,
whom
he
tenderly
owns
upon
the
very
entrances
into
a
new
and
holy
course
,
sees
them
afar
off
,
and
hath
compassion
:
Why
then
do
we
so
slight
and
neglect
them
,
and
put
them
from
us
,
who
have
as
good
a
God
as
our selves
,
(
and
if
we
be
good
,
)
the
same
,
the
same
Christ
,
and
also
the
same
truth
and
reality
of
Repentance
?
And
is
not
Minimum
Christi
amabile
?
But
they
are
indiscreet
?
Surely
,
they
are
no
true
penitents
that
are
very
fools
:
No
man
so
wise
as
he
who
is
wise
for
his
soul
.
But
they
have
many
failings
?
And
not
one
of
them
approved
,
all
bewailed
.
But
they
come
short
in
Duties
,
alas
they
are
very
short
?
In
expressions
,
which
the
vilest
hypocrite
may
excel
in
;
not
in
affections
,
which
the
true
penitent
onely
abounds
in
.
Therefore
repent
of
your
pride
and
state
:
Seest
thou
a
penitent
higher
than
thy self
,
honour
him
,
and
imitate
;
seest
thou
a
penitent
lower
than
thy self
,
honour
and
cherish
him
:
God
will
meet
him
with
much
mercy
,
do
thou
meet
him
with
much
love
and
pity
.
Ten
Evidences
,
that
a
mans
Repentance
is
true
,
though
weak
;
and
real
,
though
but
initial
.
1.
He
is
much
in
Grief
,
though
little
in
Strength
:
He
will
grieve
for
sinning
,
though
he
should
never
be
damned
for
sin
;
and
sin
is
his
daily
grief
,
as
it
is
his
daily
temptation
.
2.
He
hates
sin
,
though
he
cannot
be
rid
of
it
:
His
soul
loaths
not
onely
the
actions
,
but
nature
also
of
sin
.
3.
He
conflicts
with
sin
,
though
he
cannot
conquer
it
;
is
an
Enemy
to
it
,
though
not
a
Conquerour
over
it
,
though
much
assaulted
by
it
;
fears
Sin
more
than
Hell
.
4.
He
will
not
be
a
Servant
,
though
sometimes
he
is
forced
to
be
a
Captive
:
His
Will
and
Love
are
unconquerable
.
5.
He
cries
out
for
help
,
though
he
be
not
yet
delivered
;
O
Lord
,
help
:
Laments
his
condition
,
because
so
pestered
with
sinfull
motions
.
6.
He
must
have
God
reconciled
,
though
he
much
questions
it
:
He
must
have
Christ
,
and
Mercy
,
&c.
7.
He
would
obey
God
in
all
things
,
though
he
falls
very
short
of
it
.
8.
He
prizes
more
Grace
,
and
strives
after
it
,
though
he
enjoyes
very
little
of
it
.
9.
He
holds
up
his
purpose
to
walk
with
God
,
though
he
be
not
able
,
in
every
thing
,
and
at
all
times
,
to
make
it
good
.
10.
What
he
wants
in
the
heights
of
Repentance
,
is
made
up
in
the
depths
of
Humbleness
and
Mournfulness
.
A
fourth
Use
of
this
Point
shall
be
for
Comfort
and
Support
,
to
such
as
have
though
but
the
initials
of
Repentance
in
them
:
The
fountain
of
Godly
sorrow
drops
,
though
but
a
little
,
and
the
journey
of
an
holy
life
is
but
begun
;
they
have
newly
(
within
these
few
dayes
)
set
the
first
foot
in
the
paths
of
God
.
What
shall
I
say
to
such
persons
?
Surely
,
1.
Let
them
not
be
discouraged
at
all
:
Though
it
be
but
a
little
if
it
be
true
Grace
,
1.
It
is
worth
a
who●e
world
:
One
mans
Soul
is
worth
As
little
as
it
is
,
it
is
as
much
as
ever
any
Penitent
had
at
the
first
.
'T
is
true
,
our
improvements
of
Grace
are
very
different
in
the
course
of
our
lives
,
but
the
habitual
implantations
of
grace
are
alike
and
equal
:
Thou
hast
as
much
now
as
ever
any
had
at
first
,
who
are
now
gone
to
heaven
.
3.
As
little
as
it
is
,
it
shall
pull
down
,
and
work
out
the
strongest
sin
that
ever
did
cleave
unto
thee
;
though
not
at
once
,
yet
by
degrees
;
a
As
little
and
as
weak
as
it
is
,
it
shall
never
cease
,
till
it
hath
brought
thee
to
heaven
:
The
Ark
and
many
tossings
,
and
thy
weak
Grace
shall
have
many
assaults
;
but
thy
weak
Grace
is
in
the
sure
hands
of
a
strong
God
,
who
by
it
will
make
thee
more
than
Conquerour
,
through
him
that
loved
thee
.
5.
As
weak
as
it
is
now
,
it
shall
be
stronger
and
2.
Nay
,
let
them
be
encouraged
and
rejoice
:
Even
a
little
All
the
sins
that
you
have
committed
,
are
pardoned
:
The
promise
of
pardon
or
remission
of
sins
,
presently
and
assuredly
opens
wicked
forsakes
his
ways
,
and
the
unrighteous
man
his
thoughts
,
and
turns
to
the
Lord
,
he
will
have
mercy
,
and
abundantly
pardon
.
He
who
doth
more
perfect
and
polish
his
repentance
,
it
is
confessed
,
that
he
hath
the
more
assurance
and
comfort
of
his
pardon
;
but
the
right
unto
,
and
grant
of
pardon
,
immediately
appertains
to
a
person
upon
the
very
entrance
of
his
repentance
.
Now
pardon
of
sins
is
a
testimony
of
Gods
highest
Love
,
and
therefore
a
cause
of
most
exceeding
joy
.
2.
If
you
should
now
die
,
you
should
be
saved
.
The
first
fruits
you
know
were
a
pledge
of
the
full
harvest
;
though
you
have
but
as
it
were
the
first
fruits
of
Repentance
,
yet
these
are
sure
pawns
of
fullest
glory
.
Godly
sorrow
worketh
repentance
of
salvation
.
Christ
saith
,
Blessed
are
the
poor
in
spirit
;
for
theirs
is
the
Kingdome
of
Heaven
,
Matth.
5.
3.
Though
you
have
but
some
lower
,
weaker
stock
of
Graces
,
so
that
you
are
in
your
own
opinion
poor
,
scarce
worth
any
thing
,
or
enjoying
of
any
thing
,
yet
the
weakest
Christian
shall
have
an
Heavenly
Kingdome
.
3.
Your
persons
are
dear
unto
God
.
Jer.
31.
18.
I
have
surely
heard
Ephraim
bemoaning
himself
;
Is
Ephraim
my
dear
son
?
is
he
my
pleasant
child
?
&c.
So
Isa.
66.
To
this
man
will
I
look
,
even
to
him
that
is
poor
,
and
of
a
contrite
spirit
.
4.
Your
weak
services
are
accepted
:
God
hears
your
By
reason
of
that
reality
in
your
repentance
,
the
Lord
will
pass
by
many
infirmities
and
imperfections
:
Infirmities
shall
not
hinder
,
where
a
reality
of
Grace
and
Repentance
is
begun
.
They
in
the
time
of
Hezekiah
did
truly
repent
and
prepare
before
the
Passover
;
and
though
they
were
very
defective
,
yet
the
defects
did
not
prevail
to
hinder
the
effects
and
acceptance
of
their
service
.
I
will
spare
them
,
as
a
man
spareth
his
own
son
that
serveth
him
,
Mal.
3.
17.
How
indulgent
is
the
tender
father
to
the
obedient
child
,
though
he
can
do
but
very
little
,
and
very
weakly
?
Where
the
Lord
seeth
that
the
heart
is
rightly
set
;
O
Lord
,
I
would
not
offend
thee
;
O
Lord
,
I
would
obey
thee
;
then
he
is
very
mercifull
to
pass
by
our
failings
,
and
to
accept
of
our
weak
beginnings
,
and
very
weak
endeavours
.
Now
I
come
to
a
second
Proposition
,
which
is
,
That
God
is
very
ready
and
quick
to
shew
all
kinds
of
mercy
to
the
true
Penitent
.
I
said
I
will
confess
,
and
thou
forgavest
me
.
You
see
here
in
the
Text
,
what
tender
,
what
affectionate
,
what
speedy
,
what
free
mercy
is
shewed
to
the
returning
Prodigal
(
His
Father
saw
him
afar
off
,
and
had
compassion
,
and
ran
,
and
fell
on
his
neck
,
and
kissed
him
.
)
What
could
he
do
more
?
There
is
a
great
difference
twixt
Gods
coming
to
punish
a
sinner
,
and
his
coming
to
shew
mercy
to
a
Penitent
:
(
Tardus
ad
vindictam
,
)
when
he
is
to
inflict
punishment
,
then
he
walks
and
deliberates
,
as
it
were
,
there
is
a
kind
of
strife
within
him
;
How
shall
I
give
thee
up
,
O
Ephraim
?
how
shall
I
deliver
thee
up
,
O
Israel
?
how
shall
I
make
thee
as
Admah
?
how
shall
I
set
thee
as
Zeboim
?
Mine
heart
is
turned
within
me
,
my
repentings
are
kindled
together
,
Hos.
11.
8.
He
is
slow
to
wrath
,
Nah.
1.
3.
but
then
he
is
velox
ad
misericordiam
,
swift
,
quick
and
ready
to
shew
mercy
.
He
runs
here
in
the
Text
to
accept
of
the
penitent
Prodigal
.
As
soon
as
ever
Ephraim
said
,
I
repented
,
Jer.
31.
19.
instantly
it
follows
,
I
will
surely
have
mercy
upon
him
saith
the
Lord
,
v.
20.
I
have
sinned
,
saith
David
;
Nathan
hath
it
in
Commission
presently
,
2
Sam.
12
13.
The
Lord
hath
done
away
thy
sin
.
The
Prophet
Esay
,
c.
30.
18.
hath
a
singular
phrase
;
The
Lord
will
wait
that
he
may
be
gracious
unto
you
.
He
doth
even
watch
,
and
listen
,
and
hearken
for
the
first
hint
and
occasion
to
shew
mercy
;
I
hearkened
and
heard
,
Jer.
8.
Why
will
ye
die
,
O
house
of
Israel
!
Ezek.
18.
31.
What
an
expression
is
that
?
q.
d.
Lo
here
's
mercy
for
you
,
if
you
will
but
leave
your
sins
:
I
pray
you
draw
not
confusion
on
your selves
;
mercy
is
better
than
wrath
,
turn
you
and
live
;
do
not
refuse
mercy
:
I
stand
not
upon
what
is
past
,
so
that
you
will
repent
,
I
had
rather
shew
you
mercy
.
For
the
opening
of
this
excellent
Assertion
,
premise
these
particulars
.
1.
What
it
is
to
shew
mercy
.
2.
What
it
is
to
be
ready
and
quick
,
&c.
1.
To
shew
mercy
to
a
Penitent
,
imports
many
things
,
v.
g.
Pitifull
Compassion
,
Acceptance
into
Grace
and
Favour
,
abundant
Pardon
,
withdrawment
of
Wrath
and
Evil
,
collation
of
any
Good
;
all
this
is
shewing
of
mercy
;
when
God
doth
pity
a
man
,
bring
him
into
favour
,
remit
offences
,
take
off
judgments
,
pour
down
blessings
;
thus
is
the
Lord
ready
to
do
to
the
true
Penitent
,
if
a
man
repents
(
indeed
)
of
his
sins
.
The
Lord
,
1.
Will
pity
him
:
He
will
have
compassion
on
us
,
saith
the
Church
,
Mic.
7.
19.
and
will
pity
him
as
a
Father
doth
the
Child
,
Psal.
103.
13.
2.
Will
accept
him
into
favour
:
(
i.
)
He
will
be
He
shall
pray
unto
God
,
and
he
will
be
favourable
unto
him
,
and
he
shall
see
his
face
with
joy
;
said
Elihu
,
Job
33.
26.
When
they
in
Isa.
1.
did
cease
to
do
evil
,
and
learn
to
do
well
,
Come
now
,
saith
the
Lord
,
and
let
us
reason
together
:
q.
d.
We
are
now
very
good
friends
,
all
is
well
,
I
love
you
,
I
am
pacified
towards
you
.
3.
Will
pardon
him
:
(
i.
)
blot
out
his
iniquities
,
and
remember
them
no
more
;
and
though
they
be
sought
for
,
yet
they
shall
not
be
found
,
Jer.
50.
20.
If
the
wicked
forsake
his
ways
,
and
his
thoughts
,
God
will
abundantly
pardon
him
,
Isa.
55.
7.
4.
Will
withdraw
his
wrath
:
And
reserves
not
wrath
for
ever
,
and
it
is
but
for
a
moment
:
He
breaks
off
the
shackles
and
bolts
,
Mic.
7.
18.
Mine
anger
is
turned
away
from
him
,
saith
God
of
penitent
Israel
,
Hos.
14.
4.
Lastly
,
Will
bestow
any
Covenant
blessings
upon
him
:
If
you
consent
and
obey
,
you
shall
eat
the
good
of
the
Land
,
Esa.
1.
19.
And
Hos.
2.
21.
The
Lord
will
hear
the
heavens
,
and
the
heavens
shall
hear
the
earth
,
and
the
earth
shall
hear
the
corn
and
the
wine
,
and
all
these
shall
hear
Jezreel
.
2.
To
be
ready
to
shew
mercy
,
is
opposite
to
dulness
and
slowness
,
and
imports
a
speedy
aptness
,
and
quickness
,
and
chearfulness
.
There
is
a
four-fold
readiness
in
this
kind
.
1.
One
is
of
apprehension
,
which
consists
in
a
quick
observation
of
the
I
have
heard
Ephraim
bemoaning
himself
,
Jer.
31.
18.
Ephraim
did
grieve
for
sin
,
was
much
troubled
,
and
ashamed
,
and
confounded
,
(
Alas
,
I
have
sinned
,
I
have
offended
the
Lord
:
)
Well
,
saith
God
,
I
have
heard
Ephraim
bemoaning
himself
;
q.
d.
I
take
special
notice
of
him
.
Or
as
he
expresseth
it
in
Hos.
14.
8.
I
have
heard
him
,
and
observed
him
.
2.
Another
is
of
Commiseration
,
(
that
is
)
(
my
bowels
are
troubled
for
him
,
Jer.
31.
20.
)
As
when
a
Parent
beholds
a
Child
falling
down
and
begging
for
acceptance
with
flouds
of
tears
,
this
goes
to
the
very
heart
of
him
,
it
stirs
his
affections
,
&c.
3.
A
third
is
Resolution
:
I
will
surely
have
mercy
upon
him
.
The
nature
of
God
doth
presently
incline
him
to
pass
by
offences
,
and
to
accept
of
the
Penitent
,
to
think
thoughts
of
peace
and
mercy
towards
him
.
4.
A
fourth
is
,
of
Expression
:
(
i.
)
the
Lord
is
very
ready
,
not
onely
to
intend
mercy
,
but
to
manifest
it
unto
Comfort
ye
my
people
.
Act.
2.
39.
The
promise
is
to
you
,
and
to
your
children
.
'T
is
thus
spoken
presently
upon
their
Repentance
.
The
Promises
of
Pardon
are
Letters
Patents
of
Graciousness
,
and
are
sealed
by
the
very
Truth
of
God
,
and
left
open
for
any
penitent
person
to
behold
Gods
abundant
mercy
to
forgive
him
,
and
to
accept
of
him
.
3.
God
is
not
onely
ready
to
shew
mercy
to
the
Penitent
,
but
all
kinds
of
mercy
.
You
may
read
in
Scripture
of
several
qualifications
(
as
it
were
)
of
mercy
;
1.
There
is
Free
mercy
;
which
is
an
acceptance
of
,
and
a
remission
or
discharge
,
without
any
I
will
love
them
freely
,
Hos.
14.
4.
and
that
he
forgives
them
for
his
own
sake
,
Esa.
43.
2.
There
is
Abundant
mercy
:
God
is
rich
in
mercy
,
to
be
plentifull
in
compassion
,
to
have
manifold
mercies
,
even
multitudes
of
mercy
,
and
to
pardon
abundantly
.
Though
the
penitent
hath
many
sins
to
be
pardoned
,
and
many
necessities
to
be
supplied
,
yet
the
Lord
is
very
ready
to
multiply
pardons
unto
him
;
not
to
forgive
some
sins
onely
,
but
all
the
sins
committed
:
It
is
not
the
quantity
of
sins
for
number
,
nor
the
quality
of
sins
for
kind
,
nor
the
aggravations
of
sins
by
circumstances
,
which
hinders
mercy
,
if
a
a
man
be
penitent
;
but
though
the
sins
were
as
red
as
Scarlet
,
they
shall
be
as
white
as
Snow
;
and
though
they
have
been
like
Crimson
,
they
shall
be
as
Wool
,
Esa.
1.
18.
3.
There
is
Tender
Sure
mercy
:
A
penitent
person
may
be
I
will
surely
have
mercy
on
him
,
Jer.
31.
20.
5.
There
is
Loving
and
reviving
mercy
,
such
as
takes
off
the
turbulency
of
the
Conscience
,
settles
,
and
composeth
,
and
speaks
peace
unto
it
,
and
admirably
refresheth
it
by
the
impression
of
Divine
consolations
.
even
such
mercy
is
God
ready
also
to
give
to
the
penitent
,
even
to
bind
up
their
bruised
spirits
,
and
to
give
them
beauty
for
ashes
,
the
oyle
of
joy
for
mourning
,
and
the
garment
of
praise
for
the
spirit
of
heaviness
.
Isa.
61.
1
,
2.
He
will
create
lips
of
peace
,
and
words
of
comfort
,
Speak
comfortable
to
Jerusalem
,
say
unto
her
,
that
her
sins
are
pardoned
.
Isa.
40.
〈◊〉
.
But
why
is
God
so
ready
to
shew
mercy
to
the
penitent
person
?
Sol.
There
are
reasons
,
partly
respecting
God
,
and
the
penitent
.
It
is
his
nature
to
be
the
Lord
,
the
Lord
God
,
gracious
,
merciful
,
abundant
in
goodness
and
truth
,
forgiving
iniquity
,
transgression
,
and
sin
;
therefore
called
a
Father
,
and
the
Father
of
mercies
,
a
Husband
,
Friend
,
Physician
:
Every
nature
is
apt
to
produce
,
or
send
out
such
acts
as
lye
within
it
,
and
are
suitable
unto
it
,
The
Fire
is
apt
to
heat
,
and
the
Sun
to
shine
,
and
the
Water
to
moisten
:
The
liberal
man
,
it
is
his
nature
to
be
apt
to
give
,
and
the
courteous
man
to
speak
kindly
;
the
nature
of
the
Lord
is
merciful
,
and
therefore
no
wonder
,
that
he
is
ready
to
shew
mercy
.
2.
It
is
his
promise
to
shew
mercy
to
the
penitent
;
his
nature
is
ready
to
pity
any
man
in
misery
,
and
to
offer
him
mercy
and
help
;
but
besides
this
,
he
is
ready
to
make
good
his
promises
,
he
hath
passed
his
holy
word
of
truth
,
that
he
will
have
mercy
on
the
penitent
;
the
promises
are
so
many
that
I
cannot
mention
them
,
See
Isai
.
55.
Ezek.
18.
&c.
3.
It
is
his
delight
to
shew
them
he
delighteth
in
mercy
.
Mic.
7.
18.
What
any
delights
in
,
that
he
is
ready
to
do
;
there
is
nothing
more
facile
to
action
,
or
more
abundant
in
action
,
or
more
unweariable
in
action
,
then
delight
;
delight
is
no
burden
:
when
God
shews
mercy
,
he
is
doing
that
,
wherein
he
delights
.
Two
things
God
delights
in
,
One
is
,
a
penitent
soul
(
there
is
joy
in
heaven
for
his
conversion
,
)
and
another
is
,
to
shew
mercy
to
that
Soul
.
Jer.
33.
8.
I
will
pardon
all
their
iniquities
,
whereby
they
have
sinned
against
me
.
v.
9.
And
it
shall
be
to
me
a
name
of
joy
.
4.
It
is
his
glory
:
is
it
the
glory
Therefore
will
he
be
exalted
,
that
he
may
have
mercy
upon
you
;
there
be
many
things
which
do
exalt
God
,
(
set
his
glory
on
high
;
)
our
humility
doth
it
,
our
faith
doth
it
,
and
his
own
mercies
do
it
.
Jer.
33.
9.
This
shall
be
to
me
a
name
of
joy
and
praise
,
and
an
honour
before
all
the
nations
of
the
earth
;
who
shall
hear
all
the
good
that
I
do
unto
you
.
When
he
pardons
a
sinner
and
shews
him
mercy
,
why
now
he
gets
him
a
Name
;
Who
is
a
God
like
unto
thee
,
forgiving
iniquity
,
transgression
and
sin
?
God
gets
him
a
name
three
wayes
;
sometimes
by
Omnipotent
acts
,
as
when
he
works
wonders
:
never
was
the
like
seen
in
Israel
.
Sometimes
by
Vindictive
acts
,
as
when
he
over
rules
and
confounds
the
great
enemies
of
his
people
;
so
he
got
him
a
name
upon
Pharaoh
.
Sometimes
by
his
Gracious
acts
,
as
when
he
pardons
a
sinner
.
Paul
sets
it
down
for
all
posterity
to
look
on
that
mercy
which
was
shewed
unto
him
.
The
Lord
gives
the
Penitent
mercy
,
and
hereby
he
gets
unto
himself
much
Glory
.
5.
His
love
is
great
to
Penitents
,
and
therefore
his
mercy
is
ready
Why
will
ye
dy
?
turn
and
live
:
When
shall
it
once
be
?
O
then
what
must
his
special
love
produce
?
if
he
be
ready
to
shew
mercy
to
enemies
,
is
he
not
ready
to
shew
it
to
sons
?
If
to
Rebels
,
surely
then
to
friends
?
if
to
them
that
disobey
him
,
how
much
to
them
who
do
humble
themselves
at
his
footstool
?
who
repent
,
for
whose
souls
he
gave
the
blood
of
his
Son
?
Secondly
in
respect
of
the
penitent
themselves
,
God
is
very
ready
There
is
nothing
in
the
World
that
they
need
like
mercy
:
It
is
the
only
Plaister
for
their
wound
,
and
one
thing
that
was
necessary
:
and
David
he
hath
one
thing
to
desire
of
the
Lord
;
and
the
penitent
person
he
hath
one
needful
request
too
,
O
that
God
would
be
merciful
to
me
a
sinner
,
so
the
Publicane
.
2.
If
God
were
not
ready
to
shew
mercy
to
the
penitent
,
he
might
be
swallowed
up
with
despaire
.
Isa.
57.
16.
I
will
not
contend
for
ever
,
neither
will
I
be
alwaies
wroth
,
lest
the
spirit
should
fail
before
me
:
Do
your
know
what
belongs
to
a
wounded
Conscience
,
to
the
sence
of
sin
and
the
wrath
of
God
?
how
great
,
how
sharp
,
how
bitter
?
Is
it
a
small
thing
,
think
you
,
to
dwell
with
everlasting
burnings
?
to
see
nothing
but
sin
,
and
Hell
?
No
,
No
,
the
Lord
knows
what
the
severity
of
his
wrath
is
,
and
he
knows
what
the
Impotency
of
the
soul
is
,
and
he
knows
what
the
terrour
of
a
troubled
conscience
is
,
how
it
sinks
,
and
cracks
if
no
hope
of
mercy
appears
;
and
therefore
he
is
very
ready
to
shew
mercy
to
the
penitent
,
lest
despair
should
overwhelm
them
:
despair
is
ready
to
rise
in
two
cases
;
One
is
when
there
is
exceeding
tenderness
and
sensibleness
of
sin
;
Another
is
,
when
there
is
a
long
absence
and
improbability
of
mercy
;
for
what
hath
the
soul
now
to
rest
on
,
and
to
support
it
?
Now
off
all
persons
living
there
are
none
so
sensible
of
sin
,
as
true
penitents
;
(
we
may
say
of
other
people
,
as
the
Apostle
did
,
the
rest
are
hardned
)
and
of
all
penitent
people
,
they
are
most
tender
in
conscience
,
and
apprehensive
of
sin
,
and
fearfull
about
mercy
,
who
are
newly
converted
from
a
sinful
way
:
O
how
hard
is
it
to
keep
them
above
water
,
to
perswade
them
that
any
mercy
belongs
to
them
?
and
therefore
the
Lord
is
ready
to
shew
them
mercy
,
that
their
spirits
might
not
fail
before
him
,
nor
be
overwhelmed
with
despair
.
Is
the
Lord
so
ready
to
shew
all
kind
of
mercy
to
the
penitent
?
1.
To
the
Approbation
of
a
penitential
Course
:
Why
are
ye
so
(
Behold
thy
son
liveth
,
&c.
)
it
brings
the
soul
to
partake
of
mercy
(
of
the
choicest
mercy
in
God
)
pardoning
mercy
,
which
is
of
most
immediate
concernment
and
influence
to
the
everlasting
salvation
of
man
:
nay
,
it
brings
mercy
and
salvation
presently
,
This
day
is
salvation
come
unto
thy
house
:
'T
is
granted
,
many
persons
do
accuse
a
penitential
course
of
much
vexation
,
and
sadness
,
and
grief
,
as
if
it
were
the
grave
of
all
delight
(
whereas
indeed
it
is
only
the
sepulchre
of
our
Lusts
,
and
of
lustful
pleasures
.
)
And
others
cry
out
upon
the
difficulty
of
it
,
as
if
it
were
an
heavy
yoke
,
and
an
intolerable
burden
.
But
judge
not
of
duties
by
the
opinion
of
ignorant
and
graceless
men
;
nor
by
the
folly
and
error
of
your
own
sinful
and
inexperienced
hearts
.
No
,
but
judge
of
them
by
what
the
Word
pronounceth
of
them
,
in
themselves
,
and
by
their
ends
.
Is
Salvation
a
desireable
thing
?
is
mercy
an
excellent
thing
?
Why
,
then
Repentance
must
be
an
excellent
thing
,
which
brings
us
unto
mercy
,
and
unto
Salvation
.
Object
.
But
there
must
be
brokenness
of
heart
for
sin
,
and
there
must
be
a
diligent
endeavour
to
leave
all
sin
,
and
there
must
be
strict
care
to
walk
with
God
.
Sol.
And
what
of
all
this
,
It
is
as
if
thou
shouldest
say
,
O
but
I
must
not
be
wicked
,
I
must
become
a
new
man
,
I
must
leave
that
which
will
damn
me
,
I
must
hink
well
of
such
a
course
as
will
bring
me
to
find
saving
mercy
with
God
;
there
cannot
be
a
worse
estate
and
more
fearful
end
then
Impenitency
,
and
there
cannot
be
a
better
and
more
soul-saving
estate
then
Repentance
.
2.
To
the
quick
application
of
our selves
to
a
Penitential
course
:
You
must
perish
for
ever
,
if
you
have
not
mercy
:
If
Mercy
does
not
save
you
,
Justice
must
damn
thee
;
what
shall
become
of
thy
soul
,
if
thy
sins
be
not
pardoned
?
they
cannot
but
be
condemnation
unto
thee
,
without
gracious
and
merciful
Remission
.
Therefore
new
,
saith
the
Lord
,
turn
unto
me
,
&c.
Joel
.
3.
12.
&
Heb.
3.
15.
Whiles
it
is
said
to
day
,
harden
not
your
hearts
.
Repentance
is
a
present
duty
,
Now
God
commands
every
one
to
repent
,
Act.
17.
30.
2.
Are
you
sinners
,
or
are
you
not
?
if
you
be
not
sinners
,
then
I
confess
you
need
no
pardoning
mercy
;
but
if
you
be
sinners
,
then
mercy
must
be
your
plea
and
anchor
:
Save
me
for
thy
mercies
sake
,
and
blot
out
my
transgressions
,
according
to
the
multitude
of
thy
mercies
,
saith
,
David
,
Psal.
6.
51.
Ah
wretches
that
we
are
!
we
are
sinners
by
Nature
,
and
sinners
by
Life
;
who
can
say
,
My
heart
is
c●e●n
?
We
lie
down
in
our
sins
every
moment
;
so
that
we
need
mercy
,
much
mercy
,
all
mercy
.
3.
Vnless
you
do
practically
repent
,
(
.i.
)
indeed
for
sake
your
sinful
wayes
,
and
walk
in
newness
of
obedience
,
you
shall
never
have
mercy
;
Except
you
repent
,
ye
shall
all
likewise
perish
,
said
Jesus
Christ
.
It
is
the
unchangeable
Decree
of
God
,
and
the
revealed
pleasure
of
God
,
that
no
man
shall
have
his
mercy
but
the
Penitent
:
It
were
an
unreasonable
thing
,
that
he
should
have
mercy
to
pardon
sin
,
who
will
not
have
an
heart
to
leave
sin
.
I
know
very
well
,
that
the
Lord
is
very
rich
in
measure
,
and
delights
in
mercy
,
and
is
ready
to
shew
mercy
,
and
is
able
to
pardon
abundantly
;
God
forbid
that
any
should
straighten
the
Mercy
Seat
at
all
.
But
O
thou
vainly
presumptious
soul
,
look
over
all
the
Bible
,
read
it
often
,
and
tell
me
,
where
doest
thou
find
,
that
God
will
be
thus
merciful
to
any
one
sinner
,
but
him
who
is
truly
penitent
?
It
is
not
to
him
who
is
civil
,
but
penitent
;
it
is
not
to
him
that
saith
he
is
a
sinner
,
but
who
doth
forsake
his
sins
;
this
is
he
that
shall
find
mercy
.
4.
Yea
,
and
consider
one
thing
more
;
how
utterly
inexcusable
you
ah
!
what
a
sad
and
shameful
appearance
wilt
thou
make
before
the
Lord
,
when
he
shall
at
the
last
day
judg
thee
for
all
thy
sinfulness
?
when
thou
shalt
be
set
in
the
presence
of
Christ
,
and
Angels
,
and
men
,
and
devils
;
And
the
Lord
shall
say
,
This
is
the
person
to
whom
I
have
offered
the
saving
blood
of
my
son
,
and
all
my
pardoning
mercies
,
if
that
he
would
but
have
left
his
sinful
wayes
.
Thy
own
conscience
will
condemn
thee
for
ever
,
that
ever
thou
shouldst
exalt
the
lust
of
thy
sin
before
the
mercy
of
God
;
yea
,
the
very
Devils
will
cry
shame
of
thee
;
they
may
say
,
If
we
had
had
such
mercy
offered
,
we
could
not
have
been
worse
then
have
refused
it
;
thou
hadst
mercy
offered
to
pardon
thee
,
and
yet
thou
wouldest
go
on
in
thy
sins
.
Know
,
O
man
,
thouart
inexcusable
before
God
,
thou
canst
make
no
apology
at
all
.
Two
things
let
them
be
for
every
ingraven
in
your
brests
;
One
is
,
that
if
mercy
will
not
bring
in
your
souls
to
repentance
,
nothing
will
do
it
;
I
affirm
it
,
that
if
you
were
in
hell
it self
,
the
to●ments
of
it
wo●ld
not
incline
you
to
repent
,
if
the
mercies
of
God
now
upon
earth
will
not
prevail
with
you
:
Another
,
if
mercy
do
not
lead
you
to
repentance
,
there
remains
nothing
but
a
fearfull
expectation
of
the
fiery
indignation
of
God
;
thou
art
as
sure
to
be
dam●ed
as
thou
now
livest
,
if
thou
doest
not
repent
thee
of
thy
sins
.
A
second
Use
shall
be
of
Caution
:
Since
the
Lord
is
so
ready
to
take
heed
that
you
keep
not
off
from
repentance
by
despairing
of
mercy
.
There
are
three
sorts
of
sinners
:
Some
whose
hearts
are
hard●ed
as
the
Adamant
,
through
an
habitual
itera
ion
by
sin
,
and
〈◊〉
infl●med
affection
unto
sin
;
who
like
that
unjust
Judg
fearing
neither
God
nor
man
,
so
they
are
sens●ble
neither
of
the
vileness
of
sion
,
nor
of
the
goodness
of
mercy
;
Some
whose
hearts
are
mollifyed
,
graciously
altered
,
have
seen
the
evil
of
their
wayes
,
and
forsaken
them
,
and
are
turned
unto
the
Lord
,
seeking
him
with
mourning
,
and
with
supplication
,
to
whom
the
Scepter
of
Mercy
hath
been
graciously
stretched
forth
,
and
they
have
effectually
touched
that
Scepter
with
believing
hearts
,
and
are
returned
with
much
peace
and
joy
unspeakable
:
Others
there
are
twixt
both
these
;
they
are
not
so
low
as
the
first
,
for
their
consciences
are
awaked
and
troubled
;
nor
yet
so
high
as
the
last
,
for
they
cannot
believe
any
mercy
will
reach
unto
them
;
their
souls
cannot
discern
any
intention
of
mercy
towards
them
,
and
all
the
promises
of
mercy
seem
to
them
as
restrictive
,
nay
,
as
exclusive
proclamations
,
denying
unto
them
(
though
grantting
unto
others
)
the
priviledg
of
their
Books
,
and
the
P●alm
of
mercy
,
and
so
are
apt
to
despair
;
mercy
seems
to
them
a
far
off
,
and
slow
,
and
long
a
coming
.
Therefore
now
,
to
such
persons
who
are
awakned
in
their
consciences
,
to
see
the
vileness
of
their
sinful
ways
,
and
their
lost
condition
;
my
advice
is
,
by
no
means
to
despair
of
mercy
.
Reasons
why
I
thus
advise
are
these
.
1.
Despair
is
a
very
heinous
sin
;
It
is
one
of
the
highest
impeachments
of
Gods
greatest
glory
and
delight
:
there
is
nothing
wherein
God
doth
more
magnifie
himself
in
the
eyes
of
the
world
,
or
more
glory
in
,
then
to
sit
upon
his
mercy-seat
:
Now
despair
is
not
every
diminution
,
and
eclipse
of
mercy
,
but
it
is
(
in
its
kind
)
a
very
extinction
of
all
the
love
,
and
kindness
,
and
mercifulness
in
God
;
it
gives
,
1.
The
lye
to
the
promises
.
2.
Reproach
to
Gods
nature
;
and
particularly
to
the
attribute
of
mercy
,
that
it
is
not
,
1.
Kind
enough
.
2.
Willing
enough
.
3.
Full
enough
.
4.
Free
enough
.
2.
It
is
a
sore
enemy
to
Repentance
;
of
no
hope
of
mercy
,
then
no
care
to
repent
,
I
can
but
be
damned
.
2.
And
the
most
uncomfortable
sin
:
Other
sins
afford
some
(
though
ungrounded
and
poor
)
contentment
either
in
profit
or
pleasure
:
But
despair
being
the
grave
of
mercy
,
it
is
also
the
very
night
,
and
funeral
of
all
comfort
;
and
,
as
S.
Austin
spake
of
an
evil
conscience
,
that
is
true
of
despair
,
It
is
its
own
torment
;
for
taking
the
soul
off
from
all
remedy
,
it
must
necessarily
afflict
it
with
the
most
exquisite
sense
of
fear
and
horrour
.
3.
Satan
is
very
apt
to
fall
in
with
an
awakened
conscience
,
and
there
to
aggravate
to
incline
it
to
despair
of
mercy
;
if
he
cannot
make
us
dye
in
a
senseless
Ca●m
,
his
next
aim
is
to
make
us
perish
in
an
unquiet
and
despairing
storm
;
either
to
undervalue
our
sins
,
and
so
to
slay
us
with
security
;
or
else
to
undervalue
mercy
,
and
so
sink
us
with
distrust
.
4.
Yea
,
and
no
conscience
is
more
propense
to
suspect
divine
●avour
,
and
to
credit
false
suggestions
,
then
a
newly
awakened
conscience
:
Indeed
while
our
hearts
are
totally
seared
,
and
past
feeling
(
much
sin
being
not
at
all
felt
)
here
is
an
easie
ground
to
delude
our selves
,
that
mercy
will
quickly
bend
unto
us
,
who
do
take
our selves
to
be
good
enough
,
and
not
much
to
need
it
;
but
when
many
sins
shall
be
laid
to
our
charge
,
and
great
ones
too
,
with
that
wrath
which
a
just
and
holy
God
hath
threatned
,
and
we
feel
the
burnings
of
the
wrath
begun
with
us
;
I
assure
you
,
it
will
be
most
difficult
to
withhold
that
Soul
from
despairing
of
mercy
,
which
at
once
sees
much
guilt
,
and
feels
much
wrath
.
5.
There
is
infinite
mercy
is
God
:
It
is
his
nature
,
and
he
can
forgive
iniquity
,
transgression
,
and
sin
;
Est
in
misericordia
divina
,
divina
Omnipotentia
;
Therefore
this
I
say
unto
you
,
any
of
you
,
whose
consciences
God
has
awakned
to
the
sight
and
sense
of
your
sins
(
whether
by
the
Ministry
of
his
Word
,
or
of
his
rod
)
as
you
desire
not
utterly
to
cast
dishonour
,
extreemest
dishonour
to
God
,
and
to
draw
the
saddest
,
and
yet
most
fruitless
anguish
,
on
your
own
spirits
;
and
yet
again
,
as
you
tender
the
welfare
of
your
Souls
,
your
everlasting
safety
,
by
repentance
and
faith
;
do
not
despair
of
finding
mercy
with
God
,
but
come
in
unto
him
by
solid
repentance
,
and
you
shall
find
him
,
even
unto
you
a
God
ready
to
forgive
iniquity
,
transgression
,
and
sin
.
Ob.
Yea
,
but
though
the
Lord
be
merciful
,
yet
is
he
just
,
he
will
by
no
means
clear
the
guilty
,
Exod.
34.
7.
I
have
refused
mercy
;
I
cannot
pray
;
I
cannot
be
heard
or
answered
!
How
then
can
I
?
I
,
who
have
sinned
so
much
,
now
expect
any
mercy
!
Sol.
To
this
I
answer
briefly
:
There
are
two
kinds
of
sinners
,
whom
God
will
not
clear
.
One
is
,
Who
do
not
see
their
sins
,
yet
love
them
.
Another
,
Who
do
not
see
their
sins
,
and
yet
go
on
in
them
.
wicked
,
and
him
that
loveth
violence
,
his
soul
doth
hate
.
And
Psal.
68.
21.
He
will
wound
the
head
of
such
as
still
go
on
in
their
wickedness
.
If
you
be
such
sinners
,
who
do
see
your
sins
,
and
will
love
them
,
and
not
forsake
them
,
be
confident
,
that
remaining
thus
,
there
remains
nothing
for
you
,
but
an
expectation
of
wrath
and
just
judgment
from
the
righteous
God
:
But
if
you
see
your
sins
,
and
desire
to
repent
,
to
bewail
them
,
to
forsake
them
with
all
your
heart
,
to
turn
from
your
evil
wayes
;
why
!
the
Lord
hath
mercy
for
you
,
he
is
very
ready
to
pardon
and
accept
of
you
:
If
we
confess
our
sins
,
1
Joh.
1.
9.
he
is
faithful
to
forgive
us
our
sins
.
Obj.
But
do
ye
not
read
the
threatnings
of
God
?
as
Jonah
1.
3.
Yet
fourty
dayes
,
and
Ninive
shall
be
destroyed
.
Sol.
Remember
one
thing
as
a
Preservative
,
that
all
Gods
threatnings
against
our
sins
,
are
to
be
understood
in
sensu
composito
,
as
the
schools
speak
,
viz.
thus
,
if
we
continue
im●enitent
,
and
not
otherwise
;
not
in
sensu
diviso
,
if
we
return
from
them
:
like
a
Kings
proclamation
of
death
,
if
the
Traitors
do
not
lay
down
their
Weapons
,
but
if
they
do
,
he
offers
and
assures
them
of
his
pardon
.
Obj.
I
,
this
is
it
!
I
had
mercy
offered
in
the
Kings
Proclamation
,
I
did
not
yield
when
mercy
was
tendered
:
If
I
had
repented
,
when
God
formerly
offered
me
mercy
,
there
had
been
hope
;
but
I
continued
in
sin
,
where
grace
abounded
,
and
since
mercy
was
offered
;
therefore
now
too
late
,
in
vain
.
Sol.
To
this
also
,
let
me
give
answer
.
1.
Indeed
it
was
thy
duty
to
have
repented
,
upon
the
very
first
proposal
of
grace
and
mercy
;
and
it
was
thy
sin
(
at
all
)
to
stand
out
,
yea
,
and
thy
sinnings
contract
a
deep
guilt
by
commission
after
the
tender
of
divine
mercy
,
(
sin
is
more
sinful
,
where
the
offer
of
mercy
is
more
plentiful
.
)
But
secondly
,
Though
the
precedent
refusals
of
mercy
make
the
course
of
sin
more
guilty
,
yet
they
do
not
make
the
condition
of
the
sinner
to
be
hopeless
,
and
utterly
uncapable
of
mercy
:
For
1.
Mercy
is
able
to
pardon
,
even
sins
against
mercy
;
as
it
is
the
antidote
for
sins
against
the
Law
,
so
likewise
the
salve
for
sins
against
the
Gospel
:
There
is
so
much
mercy
in
God
,
as
can
rejoice
against
judgment
,
yea
,
and
that
can
rejoice
over
sins
against
mercy
too
;
my
meaning
is
,
that
Gods
goodness
is
so
natural
to
him
,
and
great
,
that
it
can
pass
by
the
evils
,
against
his
goodness
,
and
kindness
.
2.
And
that
,
God
is
willing
and
ready
so
to
do
,
it
may
appear
by
this
,
that
he
continues
his
invitations
,
and
offers
of
mercy
,
though
formerly
neglected
;
How
often
would
I
have
gathered
thee
?
saith
Christ
of
Jerusalem
:
and
let
it
yet
alone
one
year
,
of
the
Tree
.
And
then
know
that
this
is
certain
;
as
long
as
God
continues
a
suit
of
mercy
unto
thee
,
neither
is
the
date
of
thy
mercy
expired
,
nor
doth
thy
former
refusal
justly
prejudice
thy
present
right
to
or
acceptance
of
mercy
.
If
the
King
renews
his
Proclama
ion
of
favour
to
those
who
have
formerly
despised
it
,
it
is
now
lawfull
and
safe
for
them
to
come
in
and
accept
of
it
:
But
since
thy
former
refusal
,
God
hath
,
as
it
were
,
renewed
the
Embassage
;
He
hath
sent
other
servants
unto
thee
,
to
proclaim
unto
thee
Mercy
,
if
thou
wilt
return
;
yea
,
and
hath
assured
thee
,
that
he
will
pardon
all
former
rebellions
in
all
kinds
;
if
now
thou
wilt
hear
his
voice
,
thou
shalt
live
,
and
not
die
:
Therefore
now
turn
unto
the
Lord
;
this
day
doth
Mercy
beseech
thee
to
leave
thy
sins
,
and
saith
,
If
thou
wilt
forsake
them
,
I
am
thine
.
Object
.
But
surely
the
Lord
hates
me
,
and
hath
no
delight
towards
And
what
is
the
end
of
all
this
patience
and
forbearance
?
Doest
thou
so
ill
interpret
it
an
intention
of
revenge
,
which
is
altogether
a
fruit
of
his
great
mercy
?
No
,
no
,
it
is
not
thy
destruction
,
but
thy
repentance
and
conversion
which
he
delights
in
:
See
Ezek.
33.
11.
Not
the
ruine
of
thy
person
,
but
corruptions
:
He
delight
not
in
the
death
of
a
sinner
,
but
rather
that
he
should
turn
from
his
wickedness
and
live
.
Object
.
But
I
cannot
repent
,
and
I
cannot
turn
mine
own
Turn
me
,
and
I
shall
be
turned
.
Object
.
But
I
cannot
pray
.
Sol.
Sigh
then
,
and
grieve
;
pray
that
you
may
pray
,
and
mourn
because
you
cannot
mourn
.
And
therefore
leave
these
false
surmizes
of
God
,
and
sinfull
,
foolish
,
unworthy
reasonings
;
set
upon
the
work
of
repentance
indeed
,
and
thou
shalt
quickly
find
,
that
God
is
so
far
from
hating
thee
,
that
he
will
meet
thee
with
loving
kindness
,
and
great
mercies
.
Object
.
O
no
,
never
such
a
sinner
as
I
have
been
a
sinner
above
measure
sinfull
,
so
wholly
sinfull
,
so
onely
sinfull
,
so
continually
Greatness
of
sinning
it
not
an
absolute
impediment
to
Gods
readiness
in
pardoning
;
for
as
much
as
great
sinners
are
called
upon
to
repent
,
as
well
as
lesser
God
doth
upon
repentance
promise
to
pardon
great
sinners
.
Cease
to
do
evil
,
learn
to
do
well
,
Isa.
1.
16.
Come
now
,
and
let
us
reason
together
,
saith
the
Lord
.
V.
18.
Though
your
sins
be
as
scarlet
,
they
shall
be
as
white
as
snow
;
though
they
be
red
like
crimson
,
they
shall
be
as
wooll
.
Istiduo
colores
sunt
valde
tenaces
&
mansivi
quibus
intelligitur
peccata
quantumque
sint
gravia
ex
genere
&
habituata
ex
consuetudine
,
divina
gratia
purgabuntur
,
saith
Lyra
well
upon
that
place
:
Yea
,
though
they
have
been
peccata
sanguinea
,
so
S.
Jerome
upon
the
same
place
.
3.
Great
sinnings
,
upon
repentance
,
have
found
greater
mercies
:
Adam's
sin
,
very
great
,
(
whether
you
consider
it
formally
or
causally
,
)
yet
upon
repentance
,
mercy
pardoned
it
,
David's
sin
of
murther
,
(
it
was
a
crying
sin
,
)
and
of
adultery
,
(
it
was
a
wounding
sin
;
)
yet
,
upon
his
repentance
,
both
pardoned
by
mercy
.
What
should
I
speak
of
Manasses
in
the
Old
Testament
,
or
of
Paul
in
the
New
?
4.
The
greater
sinnings
should
ever
prove
the
quicker
reasons
of
repentance
,
and
not
be
made
the
causes
of
despair
,
or
more
sinning
:
If
thy
sinnings
had
not
been
so
high
,
it
had
been
better
;
but
being
so
,
thy
remedy
is
not
an
addition
of
a
worse
sin
,
or
a
continuance
in
the
same
sins
,
but
to
pray
unto
the
Lord
to
turn
thee
,
and
to
forgive
thee
.
Object
.
Why
,
I
have
prayed
,
and
yet
I
can
get
no
mercy
,
not
God
is
ready
Psal.
65.
2.
O
thou
that
hearest
prayer
.
Before
they
call
,
I
will
answer
;
and
while
they
are
speaking
,
I
will
hear
,
Isa.
65.
2.
Of
all
mens
prayers
,
he
is
most
ready
to
hear
the
prayer
of
afflicted
Psal.
18.
27.
Thou
wilt
save
the
afflicted
.
Psal.
22.
24.
He
hath
not
despised
nor
abhorred
the
afflictions
of
the
afflicted
,
neither
hath
he
hid
his
face
from
them
;
but
when
he
cried
unto
him
,
he
heard
him
:
Of
all
the
Prayers
which
he
is
ready
to
hear
,
there
are
none
which
he
doth
more
feelingly
and
compassionately
tender
,
than
the
Prayers
of
afflicted
people
,
especially
such
as
are
inwardly
afflicted
in
their
souls
and
consciences
for
their
sins
.
No
people
are
more
apt
to
fear
that
the
Lord
doth
not
hear
their
Prayers
,
and
yet
no
Prayers
doth
God
sooner
hear
than
theirs
;
for
as
much
as
the
Lord
doth
exceedingly
delight
in
the
sacrifices
of
a
broken
spirit
,
and
he
is
full
of
pitifulness
and
bowels
towards
them
;
I
have
surely
heard
Ephraim
bemoaning
himself
,
Jer.
31.
18.
When
Ephraim
smote
upon
the
thigh
,
and
was
confounded
and
ashamed
,
why
!
you
know
the
Lord
could
not
contain
his
affections
;
Is
Ephraim
my
dear
son
?
is
he
a
pleasant
child
?
for
since
I
spake
against
him
,
I
do
earnestly
remember
him
still
:
therefore
my
bowels
are
troubled
for
him
;
I
will
surely
have
mercy
upon
him
,
saith
the
Lord
.
David
,
you
find
him
much
afflicted
and
distressed
in
his
soul
,
Psal.
32.
3
,
4.
he
did
no
sooner
acknowledge
his
sin
,
but
God
did
express
his
mercy
,
v.
5.
The
like
you
may
see
of
him
,
in
Psal.
6.
1
,
2.
compared
with
v.
8
,
9.
The
Lord
hath
heard
the
voice
of
my
weeping
,
the
Lord
hath
heard
my
suplication
,
the
Lord
hath
received
my
Prayer
.
So
true
is
that
of
the
Prophet
,
Isa.
30.
19.
He
will
be
very
gra●ious
unto
thee
at
the
voice
of
thy
cry
;
when
he
shall
hear
it
,
he
will
answer
thee
.
But
then
know
we
,
that
there
may
be
sometimes
1.
Quick
mercy
must
first
see
quickned
fervency
:
Though
God
be
ready
to
hear
their
Prayers
,
yet
there
may
be
some
reasons
,
2.
As
it
must
be
a
quickned
affection
which
must
find
quick
mercy
,
so
it
must
be
a
pure
affection
.
I
will
that
men
pray
every
1
Tim.
2.
8.
Art
thou
sure
that
no
iniquity
cleaves
unto
thee
,
and
is
an
impedit
to
thy
suit
for
mercy
?
Thou
art
troubled
with
the
grossness
of
some
one
of
thy
sins
,
but
doest
not
thou
connive
at
the
shreds
of
the
same
sin
?
the
limbs
of
it
afflict
thee
,
but
do
not
the
leaves
and
the
twigs
hang
on
still
?
If
we
do
not
purely
and
entirely
put
off
our
sins
,
why
should
we
complain
,
that
God
doth
not
let
down
his
mercy
?
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
me
,
Psal.
66.
18.
If
you
favour
your
known
sin
,
in
any
part
,
or
the
least
degree
of
it
,
where
now
hath
God
promised
to
shew
thee
favour
or
mercy
?
Or
suppose
thou
shakest
off
one
crying
sin
,
and
yet
retain
some
other
sin
;
put
off
one
servant
,
and
take
another
;
be
troubled
for
one
transgression
,
and
yet
live
in
another
;
is
this
repentance
?
Thou
doest
not
change
thy
course
,
but
thy
sin
,
and
how
then
canst
thou
expect
mercy
?
But
if
thou
prepare
thine
heart
,
and
stretch
out
thine
hands
towards
God
,
and
●utst
iniquity
far
from
thee
,
then
shalt
thou
lift
up
thy
face
without
spot
,
said
Zophar
,
Job
11.
13
,
14.
If
thou
thus
return
to
the
Almighty
,
and
putst
away
iniquity
,
Job
22.
23.
thou
shalt
make
thy
prayer
unto
him
,
and
he
shall
hear
thee
,
v.
27.
As
your
prayers
must
be
servent
,
so
they
must
be
the
fervent
prayers
of
a
righteous
man
,
which
do
prevail
much
:
Not
that
he
who
prays
must
have
no
sin
,
but
that
he
must
love
and
connive
at
none
.
3.
Thy
heart
is
troubled
with
the
guilt
of
sin
,
but
doth
it
morn
for
the
viteness
and
filth
of
thy
sin
?
Thou
seekest
for
a
Cordial
,
but
doest
thou
pray
for
Salve
too
?
Vehement
thou
art
for
Mercy
,
but
what
for
Grace
?
Where
guilt
onely
troubles
,
it
may
make
me
earnest
for
mercy
to
ease
me
,
that
is
involuntary
;
would
not
be
troubled
but
is
troubled
because
he
is
troubled
:
But
where
the
filthiness
of
sin
troubles
me
,
now
I
do
not
onely
importune
in
prayer
,
but
mourn
also
,
and
amas
desirous
of
healing
as
I
am
of
pardoning
,
this
is
voluntary
;
he
would
mourn
,
and
mourns
because
he
can
mourn
no
more
:
If
thou
seekest
the
Lord
with
a
mourning
heart
,
as
well
as
with
a
troubled
heart
,
the
fountain
is
set
upon
for
transgressions
and
sins
,
Zach.
13.
1.
and
if
the
fountain
be
opened
for
thee
,
it
cannot
be
long
ere
mercies
will
swim
unto
thee
.
4.
And
with
what
faith
hast
thou
prayed
?
Thy
troubled
Conscience
Joh.
14.
13.
Whatsoever
ye
ask
in
my
Name
,
that
will
Ido
.
According
to
your
faith
(
said
Christ
to
the
blind
men
,
Matt.
9.
29.
)
so
be
it
unto
you
.
Alas
!
thy
prayers
have
not
found
the
way
to
Gods
Mercy-seat
all
this
while
,
because
they
have
not
had
faith
for
their
Guide
;
if
our
Messenger
lose
their
way
,
no
marvel
if
we
stay
long
for
an
answer
.
Lastly
;
Why
hast
thou
called
home
the
Embassadors
,
those
prayers
of
thine
which
were
Leigers
at
Heaven
?
In
a
fit
of
proud
impatience
,
and
fruitless
vexation
,
and
bold
presumption
,
thou
hast
limited
the
holy
One
of
Israel
to
a
day
:
And
if
at
such
another
prayer
God
did
not
sensibly
answer
thee
,
thou
wouldest
and
hast
restrained
seeking
of
him
.
What
doest
thou
mean
to
beg
,
and
yet
to
prescribe
?
Alas
!
that
there
should
be
so
much
pride
yet
in
an
heart
,
which
we
would
think
humbled
as
low
as
Hell
!
That
it
should
profess
it self
to
deserve
a
thousand
damnations
,
and
yet
quarrel
with
God
,
for
not
being
quick
in
a
present
expedition
of
mercy
!
Thou
art
too
quick
with
God
.
Judge
how
these
answer
one
the
other
:
O
Lord
,
I
do
not
deserve
the
least
mercy
,
I
deserve
never
to
find
mercy
;
and
yet
if
the
Lord
doth
not
presently
shew
me
mercy
,
I
will
not
seek
unto
him
any
more
.
As
you
must
get
humbled
hearts
,
so
you
must
get
humble
hearts
;
He
hears
the
desires
of
the
humble
.
Your
Prayers
must
be
patient
,
as
well
as
●ervent
:
Mercy
,
pardoning
mercy
,
is
worth
the
waiting
for
:
It
is
the
most
excellent
of
mercies
,
and
most
sure
to
the
patient
Petitioner
;
Psal.
40.
1.
I
waited
patiently
for
the
Lord
,
and
he
inclined
unto
me
,
and
heard
my
cry
.
Blessed
are
all
that
wait
for
it
,
Isa.
30.
18.
Or
there
may
be
Reasons
on
Gods
part
,
why
he
doth
a
while
To
give
us
some
taste
,
what
it
is
to
provoke
him
,
and
sin
against
him
.
Jer.
2.
19.
Thine
own
wickedness
shall
correct
thee
,
and
thy
back-slidings
shall
reprove
thee
:
know
therefore
,
and
see
,
that
it
is
an
evil
and
a
bitter
thing
,
that
thou
hast
forsaken
the
Lord
thy
God
.
As
we
have
had
years
to
bath
our selves
in
the
delights
of
sin
,
so
we
must
have
some
minutes
to
taste
the
proper
fruits
,
the
bitterness
of
sin
:
Thou
wouldst
not
believe
the
Gall
and
the
Wormwood
,
&c.
Lam.
3.
2.
To
alienate
or
work
off
our
affections
wholly
from
sin
;
which
now
is
so
To
abase
us
more
in
our
own
eyes
,
that
so
his
mercy
may
exalt
us
,
and
we
may
exalt
his
mercy
;
to
value
the
excellency
of
mercy
,
to
confess
our
unworthiness
of
mercy
,
to
enlarge
our
desires
of
mercy
.
4.
Nay
,
not
onely
to
exalt
his
mercy
,
but
retain
his
mercy
;
not
easily
forfeit
the
excellency
and
sweetness
of
mercy
,
by
any
future
sinning
.
The
Perhaps
the
Lord
will
make
thee
a
great
Instance
of
mercy
,
and
a
great
Instrument
to
comfort
others
;
and
therefore
suffereth
thee
to
lie
a
long
time
in
darkness
and
silence
,
and
at
length
will
relieve
thee
.
Object
.
Yea
,
but
how
shall
a
troubled
soul
be
supported
in
the
the
interims
,
until
mercy
,
pardoning
mercy
doth
come
,
and
prayers
therein
be
answered
fully
.
Sol.
I
answer
to
this
also
;
1.
If
thou
canst
not
have
comfort
to
feed
on
,
yet
thou
hast
duty
to
work
on
:
Though
you
have
not
experience
to
support
you
,
yet
you
have
faith
.
The
dawnings
of
pardoning
mercy
may
also
support
you
:
Though
you
cannot
read
your
Pardon
under
the
Broad
Seal
,
yet
you
may
find
it
passing
the
Privy
Seal
.
For
1.
Upon
your
humble
praying
for
pardoning
mercy
,
you
do
feel
your
consciences
more
quieted
and
setled
and
revived
with
better
confidence
and
expectation
of
mercy
.
2.
You
find
your
hearts
more
enflamingly
resolved
,
that
you
will
never
give
over
;
you
will
now
follow
on
to
know
the
Lord
and
his
mercies
.
It
was
a
sign
(
anciently
)
that
God
regarded
prayers
,
when
●ire
came
down
upon
the
sacrifice
,
as
1
Kin.
18.
24.
2
Chro.
7.
1.
so
is
it
a
singular
argument
that
God
accepts
of
your
prayers
for
mercy
or
grace
,
when
upon
your
prayers
he
doth
enlarge
and
enliven
you
more
earnestly
to
seek
him
in
those
kinds
.
If
God
doth
himself
hold
up
thy
suit
,
he
will
not
long
hold
off
his
answer
;
when
we
will
have
no
Nay
,
then
,
Be
it
unto
thee
as
thou
wilt
.
If
he
prepare
thine
heart
,
he
will
at
length
incline
his
●ar
.
And
fell
on
his
neck
and
kissed
him
.
]
You
have
seen
already
,
the
Eyes
of
Mercy
to
espie
a
returning
Penitent
,
and
the
Feet
of
Mercy
,
its
speedy
pace
to
meet
a
returning
Penitent
,
the
Father
ran
;
and
of
the
Bowels
of
Mercy
,
He
had
compassion
on
him
.
In
all
which
,
we
have
discovered
that
singular
readiness
which
is
in
God
to
shew
mercy
to
a
true
Penitent
.
Now
there
yet
remain
,
1.
The
Arms
of
Mercy
,
Amplexus
misericordiarum
,
[
And
he
fell
on
his
neck
.
]
2.
The
Sealings
of
all
this
mercy
,
though
not
verbally
,
yet
most
significantly
expressed
towards
the
returning
Prodigal
,
[
and
kissed
him
.
]
What
they
say
of
Scire
,
that
though
we
do
know
,
yet
this
satisfies
us
not
,
unless
another
doth
know
I
am
Joseph
:
The
Father
of
the
Prodigal
doth
forgive
and
accept
of
him
,
and
testifies
all
this
,
by
falling
on
his
neck
and
kissing
of
him
.
There
be
divers
Kisses
:
Not
to
speak
of
the
Kiss
of
Subjection
and
Reverence
,
which
David
calls
for
,
Psal.
2.
12.
Nor
of
the
Kiss
of
Incivility
and
Filthiness
,
the
whorish
kiss
,
of
which
Salomon
speaks
,
Prov.
17.
13.
Nor
of
the
Kiss
of
Falshood
and
Treachery
,
Judas-kiss
,
Matth.
26.
49.
Nor
of
the
Kiss
of
Courtesie
,
common
to
all
friends
,
the
Heathens
used
it
,
as
Xenophon
and
Herodotus
relate
:
Nor
of
the
Kiss
of
Charity
,
used
among
the
primitive
Christians
,
especially
before
the
Lords
Supper
.
The
Kiss
in
the
Text
is
a
Kiss
of
Merciful
Affection
;
and
it
is
given
unto
the
Prodigal
by
his
Father
,
in
signum
Reconciliationis
,
that
He
and
his
Father
were
now
friends
,
and
in
a
state
of
love
and
kindne●s
:
In
signum
Pacis
,
to
take
off
all
fears
and
doubts
,
all
was
exceeding
well
;
and
in
signum
Laetitiae
,
to
intimate
unto
him
,
what
a
welcome
child
he
now
was
.
His
Father
was
not
more
grieved
at
his
sinfull
departure
,
but
he
is
now
much
more
gladded
at
his
penitential
return
.
The
proper
Observation
from
this
I
conjecture
is
,
That
God
is
pleased
,
not
onely
to
be
reconciled
,
but
also
to
manifest
and
declare
himself
as
one
reconciled
to
penitent
people
.
Joh.
14.
21.
I
will
love
him
,
and
manifest
my self
unto
him
.
Rev.
3.
20.
If
any
man
hear
my
voice
,
and
open
the
door
,
I
will
come
in
to
him
,
and
will
sup
with
him
,
and
he
with
me
.
Rev.
2.
17.
To
him
that
overcometh
will
I
give
to
●at
of
the
hidden
Manna
:
and
I
will
give
him
a
white
Stone
,
and
in
the
Stone
a
new
name
written
,
which
no
man
knoweth
,
saving
he
that
receiveth
it
.
Rom.
5.
5.
The
love
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
which
is
given
unto
us
.
This
is
a
Proposition
of
deep
consequence
,
and
also
of
some
difficulty
,
and
therefore
must
be
the
more
warily
opened
and
attended
.
1.
That
Gods
reconciled
favour
is
a
thing
demonsirable
to
a
fitted
soul
;
(
.i.
)
it
is
not
besides
the
nature
of
Divine
favour
,
to
open
it self
so
that
it
may
be
apprehended
,
no
more
then
it
is
against
the
nature
of
Light
,
to
reveal
it self
.
Nor
is
it
beyond
the
capacity
and
proportion
of
a
penitential
soul
tobe
cognoscitive
,
(
i.
)
to
be
able
to
look
on
,
and
know
Divine
favour
.
In
Universali
,
the
Papists
and
others
do
grant
,
as
,
That
God
was
in
Christ
reconciling
the
world
to
himself
:
but
more
then
this
,
I
affirm
in
particulars
,
There
is
not
only
a
Notional
knowledge
in
the
general
,
but
there
may
be
an
Experimental
knowledg
in
particular
of
Divine
favour
.
By
this
,
saith
David
,
I
know
thou
favourest
me
.
And
S.
Paul
of
Christ
,
Who
loved
me
.
God
hath
actually
manifested
his
love
and
favour
to
his
people
of
old
;
Son
,
be
of
good
comfort
,
thy
sins
are
for
given
thee
,
Mat.
9.
And
Rom.
8.
Paul
had
it
,
and
all
the
Saints
had
it
:
And
he
doth
manifest
it
,
and
will
manifest
it
to
all
true
penitents
.
But
then
,
2.
There
is
a
double
manifestation
of
his
favour
;
One
is
Natural
,
By
the
Testimony
of
the
Word
apprehended
by
faith
;
2.
By
the
Testimony
of
his
Spirit
,
causing
in
us
an
express
evidence
and
sense
of
Gods
love
,
as
a
witness
,
and
as
a
seal
.
Now
one
of
these
wayes
God
is
pleased
to
manifest
his
reconciled
favour
,
or
to
evidence
it
unto
the
penitential
soul
,
and
sometimes
both
.
3.
The
time
which
God
taketh
to
declare
or
make
known
(
in
a
his
reconciled
love
unto
the
penitential
soul
,
is
not
necessary
and
determinate
,
but
arbitrary
and
free
.
It
is
not
restrained
to
the
very
birth
or
hour
of
our
Conversion
,
nor
limitted
to
any
one
part
of
time
after
it
more
then
an
other
.
But
God
is
pleased
differently
to
make
himself
known
,
and
his
loving
favour
known
.
Lydia
partaked
of
Joy
as
soon
s
the
partaked
of
Grace
;
but
with
other
Christians
it
may
be
,
perhaps
,
as
with
Simeon
,
that
their
eyes
do
not
see
their
Salvation
till
near
their
death
in
the
latter
end
.
4.
The
measure
of
Gods
dispensation
in
this
particular
,
is
also
very
different
and
various
:
●very
Penitent
hath
not
one
and
the
same
degree
that
another
hath
;
and
he
who
hath
most
of
it
in
evidence
,
hath
it
but
mixt
and
imperfect
.
A
Declaration
there
is
to
every
penitent
soul
that
God
loves
it
,
but
not
equall
,
nor
absolute
.
5.
This
Declaration
of
Divine
Love
,
though
it
be
very
comfortable
,
very
separable
,
especially
in
the
sense
and
feeling
of
it
:
For
it
is
(
for
the
duration
of
it
)
an
effect
of
meer
favour
,
which
is
let
out
ad
Bene
placitum
only
,
and
it
is
not
an
essential
to
the
Christian
condition
,
therefore
it
may
go
off
.
So
that
this
is
the
sum
of
the
Proposition
,
That
Gods
reconciled
favour
is
a
thing
which
may
be
known
,
and
God
is
pleased
to
make
it
known
to
all
penitents
either
Naturally
or
Formally
,
at
some
time
or
other
,
in
some
measure
or
other
,
so
long
as
he
himself
shall
judge
best
.
The
Reasons
where
of
are
these
:
1.
His
promise
is
not
only
to
love
his
people
,
but
likewise
to
make
known
his
love
to
them
;
not
only
the
affection
,
but
the
declaration
of
it
is
in
promise
,
Ezek.
34.
30.
They
shall
know
that
I
the
Lord
their
God
am
with
them
,
and
that
they
,
even
the
house
of
Israel
,
are
my
people
,
saith
the
Lord
God
.
2.
It
is
the
thing
which
the
penitential
people
of
Psal.
4.
6.
Lord
lift
up
the
light
of
thy
Countenance
upon
me
.
Psal.
4.
6.
Lord
lift
up
the
light
of
thy
Countenance
upon
me
.
Psal.
17.
7.
Shew
thy
marvellous
loving
kindness
.
Psal.
106.
4.
Remember
me
,
O
Lord
,
with
the
favour
thou
bearest
unto
thy
people
,
O
visit
me
with
thy
salvation
.
Psal.
119.
132.
Look
upon
me
,
and
be
merciful
unto
me
,
as
thou
usest
to
do
unto
those
that
love
thy
Name
.
Cant.
1.
2.
Let
him
kise
me
with
the
kisses
of
his
mouth
,
for
thy
love
is
better
then
Wine
.
Now
I
pray
consider
two
things
,
that
,
1.
The
prayers
which
God
commands
his
people
to
make
.
2.
The
things
which
God
promises
to
grant
:
where
promises
are
made
,
and
commands
are
made
,
there
if
prayers
be
made
,
God
will
fulfil
them
.
The
manifestation
of
Gods
favour
is
that
which
the
people
of
God
are
commanded
to
seek
;
(
Seek
ye
my
●ace
,
Psal.
27.
8.
)
and
God
hath
promised
to
declare
his
loving
favour
to
them
,
and
therefore
if
they
seek
it
,
he
will
.
3.
It
is
the
thing
which
they
do
exceedingly
need
:
Though
not
sim-ply
Bene
esse
.
The
loving
kindness
of
God
it
is
their
life
,
and
it
is
the
Joy
of
their
salvation
,
and
it
is
their
reviving
,
it
is
the
binding
up
of
their
wounds
,
the
setling
of
their
fears
,
the
strength
of
their
soul
,
the
peace
of
their
conscience
,
the
anchor
of
their
ship
,
the
Ark
of
rest
▪
4.
The
Lord
will
grant
unto
his
people
,
even
in
this
life
,
the
first
fruits
of
their
glorious
life
:
though
hereafter
they
shall
see
him
face
to
face
,
yet
here
they
shall
know
him
as
through
a
Glass
;
here
they
shall
tast
how
good
he
is
,
that
they
may
more
earnestly
look
after
a
full
and
Beatifical
fruition
of
him
.
5.
And
likewise
to
let
them
know
the
difference
twixt
a
sinful
,
and
penitent
course
;
in
the
one
they
shall
know
how
just
he
is
in
wrath
,
to
hate
,
and
punish
sin
;
in
the
other
how
gracious
,
and
merciful
he
is
,
to
comfort
,
and
revive
a
penitent
.
6.
Yea
,
yet
more
,
he
doth
declare
his
reconciled
favour
to
them
that
they
likewise
may
distinguish
twixt
these
poor
,
false
,
miserable
,
jollities
,
and
pleasures
,
which
they
had
by
sin
;
and
twixt
those
soul
reviving
transcendently
affecting
comforts
,
unspeakeable
joies
,
unconceivable
peace
which
arise
to
them
,
upon
the
knowledg
of
God
reconciled
to
them
in
and
through
Christ
:
That
there
is
not
that
juice
,
that
support
,
that
delight
,
that
singularity
of
contentment
in
any
way
,
as
in
a
good
way
;
nor
the
like
life
and
spirit
to
be
drawn
from
any
sinful
or
earthly
springs
,
as
from
the
goodness
and
kindness
of
his
loving
favour
:
that
a
God
reconciled
is
the
only
happiness
of
the
soul
.
Doth
the
Lord
manifest
unto
penitential
persons
his
reconciled
satisfie
not
your selves
,
be
not
contented
until
you
find
the
SEals
and
tokens
of
Gods
favour
.
You
have
(
I
know
)
his
Word
and
Bond
for
your
reconciliation
,
and
your
condition
really
is
the
state
of
reconciliation
;
you
do
love
the
Lord
,
and
the
Lord
doth
love
you
:
But
yet
advance
somwhat
farther
,
strive
to
find
the
kisses
,
the
gracious
expressions
and
evidences
from
God
,
that
he
is
reconciled
unto
you
.
The
Motives
to
excite
you
hereto
,
are
many
and
forcible
.
The
differences
twixt
God
and
you
have
been
very
great
and
high
,
such
as
have
much
provoked
the
Lord
;
and
they
have
been
of
long
continuance
,
such
as
have
deserved
ten
thousand
Hells
:
No●
why
will
you
not
strive
to
make
it
out
of
doubt
that
God
hath
pardoned
you
,
and
is
in
Christ
graciously
reconciled
unto
you
?
If
there
have
been
differences
betwixt
us
and
a
man
of
place
,
we
will
use
all
the
means
to
take
up
the
controversie
,
and
get
a
release
of
all
things
;
how
much
more
having
to
do
with
God
?
2.
This
Reconciled
Love
is
worth
the
suing
out
:
No
love
like
because
it
doth
so
immediately
concern
the
soul
of
a
Christian
.
It
is
a
love
which
accepts
of
a
sinner
,
and
makes
the
sinner
accepted
;
it
is
more
to
him
then
the
Princes
pardon
to
a
Traitor
:
Indeed
,
it
is
his
passing
from
death
to
eternal
Life
.
What
should
become
of
a
sinner
;
if
the
Lord
were
not
reconciled
to
him
?
If
the
Lord
be
his
enemy
and
holds
distance
,
the
soul
can
never
stand
before
him
in
Judgment
:
Farewel
Peace
,
farewel
Heaven
without
it
.
Partly
,
because
it
is
the
choicest
&
chiefest
Love
that
God
doth
bestow
:
There
is
no
one
whom
he
doth
imbrace
with
the
love
of
friendship
and
reconciliation
,
but
Elect
persons
,
and
such
as
he
intends
for
Glory
.
Therefore
this
Love
is
called
,
the
ancient
Love
,
great
Love
,
Eph.
2.
and
the
free
Love
,
and
the
Love
of
his
chosen
,
and
a
Love
which
is
sure
,
and
a
Love
which
neither
Powers
,
nor
principalities
,
nor
world
,
nor
life
,
nor
death
,
nor
things
present
,
nor
things
to
come
,
can
extirpate
or
abolish
.
You
may
partake
of
his
common
Love
,
and
the
common
effects
of
that
Love
,
yet
you
may
be
his
very
enemies
,
and
vessels
of
wrath
.
Partly
,
because
it
frees
you
from
the
sorest
fears
,
and
sharpest
torments
.
You
know
that
there
are
no
troubles
like
those
in
Conscience
,
nor
fears
like
those
concerning
our
eternal
Conditions
.
What●
if
I
be
one
whom
the
Lord
hates
?
what
if
I
should
dye
,
and
then
be
damned
?
what
if
I
be
not
in
favour
with
the
Lord
?
what
if
such
or
such
a
sin
be
not
yet
pardoned
?
Now
the
evidence
that
God
is
reconciled
to
you
,
doth
silence
these
fears
,
and
eases
the
conscience
of
these
tormenting
suspicions
:
The
Lord
is
my
light
(
said
David
,
Psal.
27.
1.
)
whom
shall
I
fear
?
And
,
I
will
lay
me
down
in
peace
,
Psa.
4.
8.
3.
It
is
one
of
the
most
admirable
comforters
of
the
soul
in
any
condition
.
If
your
condition
be
prosperous
,
why
,
the
assurance
that
God
is
reconciled
unto
you
,
makes
all
your
outward
comforts
the
more
comfortable
unto
you
:
It
is
like
health
to
a
good
complexion
,
which
sprinkles
it
over
,
and
inamels
the
face
with
a
fair
beauty
;
or
like
the
light
to
colour
,
which
unveils
and
discloseth
all
their
art
;
or
like
the
dew
to
the
herbs
,
which
makes
them
the
more
fragrant
;
when
a
man
can
say
,
I
have
all
things
,
and
God
is
reconciled
to
me
too
;
I
have
such
a
Lordship
,
and
the
King
is
my
friend
too
;
such
honours
,
friends
,
estate
,
and
the
Lord
hath
accepted
of
me
too
,
and
I
know
that
all
is
pardoned
;
is
not
this
a
comfort
,
when
all
is
pleasant
on
earth
,
and
all
is
right
in
heaven
:
whereas
,
if
the
Lord
be
not
reconciled
to
a
man
,
what
avails
all
the
world
?
If
your
conditions
be
calamitous
,
yet
the
assurance
that
God
is
reconci●ed
to
you
,
is
an
admirable
cordial
.
You
read
in
Mat.
9.
2.
Of
a
man
sick
with
a
dead
Palsey
,
(
a
disease
which
exceedingly
dejects
the
spirits
;
)
Christ
comes
unto
him
,
and
gives
him
a
Cordial
;
what
was
it
,
think
you
?
why
this
,
Son
be
of
good
comfort
,
thy
sins
are
forgiven
thee
.
You
will
think
this
an
improper
comfort
to
a
man
in
such
a
disease
,
but
it
was
not
;
the
assurance
that
our
sins
are
pardoned
,
and
that
God
is
reconciled
,
revives
,
and
cheers
up
the
heart
,
nothing
more
.
So
S.
Paul
speaks
of
Tribulation
,
Di●ress
,
Persecution
,
Famine
,
Nakedness
,
Peril
,
Sword
,
Yea
,
of
Death
it self
,
Rom.
8.
35
,
36.
and
addeth
.
v.
37.
In
all
these
things
we
are
more
then
conquerours
:
he
made
light
of
them
all
,
they
were
as
nothing
.
How
so
?
whence
came
this
?
why
!
from
assurance
of
Gods
love
;
for
(
saith
he
,
v.
38
,
39.
)
I
am
perswaded
,
that
neither
death
nor
life
,
nor
any
Creature
shall
be
able
to
separate
us
from
the
love
of
God
,
which
is
in
Christ
Jesus
our
Lard
.
If
your
condition
be
pious
,
this
evidence
is
the
main
thing
which
makes
it
most
comfortable
;
all
the
habits
of
graces
are
no
actual
comforts
,
unless
they
become
evident
;
and
so
far
do
they
comfort
you
,
as
they
are
true
and
real
evidences
of
Gods
reconciled
love
and
favour
unto
you
.
4.
It
will
be
an
unspeakable
stay
unto
you
in
death
;
you
know
I
know
that
my
redeemer
lives
,
said
Job
c.
19.
And
we
know
,
that
if
our
earthly
house
be
dissolved
,
we
have
a
building
of
God
,
an
house
eternal
in
the
heavens
,
(
saith
the
Apostle
)
2
Cor.
5.
1.
5.
It
is
of
all
the
most
quickning
and
forwarding
thing
to
the
heart
,
for
the
performance
of
all
sorts
of
holy
duties
:
We
oftentimes
complain
,
what
dull
and
slow
hearts
we
have
to
Prayer
;
were
we
more
assured
that
God
is
reconciled
to
us
,
we
should
quickly
find
hearts
more
affected
,
and
more
enlarged
for
Prayer
;
though
we
be
afraid
,
and
flye
from
an
angry
and
just
God
,
yet
we
would
●hye
in
,
and
speed
unto
a
reconciled
,
and
gracious
God
.
Psal.
63.
1.
Thou
art
my
God
;
(
here
he
discerns
that
whereof
we
speak
.
sc.
God
reconciled
;
)
and
then
it
followes
,
early
will
I
seek
unto
thee
.
Again
,
we
wonder
at
our
listnesses
of
our
spirits
to
the
word
,
that
we
do
not
mind
it
,
long
after
it
,
affect
it
more
;
were
you
more
assured
of
Gods
love
,
being
more
affected
with
him
,
we
should
certainly
grow
more
affected
with
his
word
.
They
,
in
1
Pet.
2.
2.
must
desire
the
sincere
Milk
of
the
Word
,
as
new
born
Babes
(
.i.
)
with
much
eagerness
,
and
delightfulness
;
but
how
might
this
apprehension
be
wrought
in
them
.
Why
!
v.
3.
If
so
be
,
that
you
have
tasted
,
that
the
Lord
is
gracious
,
q.
d.
a
tast
(
an
experience
,
an
assurance
)
that
God
is
your
gracious
God
,
that
is
it
which
will
whet
an
edge
and
appetite
after
the
word
;
I
say
no
more
but
this
,
you
will
serve
the
Lord
with
more
willing
hearts
,
and
cheerful
,
then
ever
you
did
in
all
your
lives
,
if
so
be
you
could
get
assurance
that
God
is
reconciled
.
6.
It
makes
your
hearts
most
confident
on
God
in
evil
times
;
7.
Lastly
,
It
is
that
which
will
wonderfully
inlarge
your
graces
;
knowledg
of
the
love
of
Christ
,
is
a
means
by
which
we
come
to
be
filled
with
all
the
fulness
of
God
.
Eph.
3.
19.
See
but
Luke
7.
38.
You
shall
find
that
much
was
there
forgiven
;
the
woman
,
though
a
great
sinner
,
was
graciously
reconciled
;
what
followes
on
this
,
she
loved
much
,
she
wept
much
,
she
humbled
her self
much
,
her
affections
to
Christ
;
her
tears
for
her
sins
,
her
humility
of
spirit
,
all
of
them
are
set
down
as
exemplary
copies
;
this
is
it
,
which
will
make
the
light
of
our
Moon
,
to
be
as
the
light
of
the
Sun
;
and
our
light
of
the
Sun
,
as
the
light
of
seven
dayes
.
You
may
perhaps
reply
unto
me
,
this
evidence
that
God
is
reconciled
to
us
(
which
is
so
excellent
in
it self
,
and
produces
such
effects
)
were
a
very
heaven
upon
earth
,
if
we
could
attain
unto
it
.
But
what
means
should
we
use
,
that
we
may
at
length
enjoy
it
:
1.
Then
,
you
must
get
your
consciences
renewed
:
Conscience
,
v.
g.
whosoever
truly
repents
of
sin
,
the
Lord
is
reconciled
to
him
;
this
is
the
proposition
of
the
word
,
as
you
may
read
in
Hos.
14.
1
,
2
,
3.
They
are
described
,
as
acting
the
parts
of
true
penitents
;
and
then
v.
4.
I
will
love
them
freely
:
So
Jer.
31.
19.
Ephraim
is
turned
,
and
repents
,
and
then
v.
20.
Ephraim
is
a
dear
child
,
and
a
pleasant
Son
;
he
is
earnestly
remembred
,
and
sure
mercy
is
his
;
(
.i.
)
Ephraim
is
reconciled
,
and
dearly
loved
of
God
.
Here
renewed
conscience
assumes
,
But
I
do
unfainedly
repent
,
I
do
truly
mourn
,
and
forsake
sin
;
and
now
with
assurance
,
it
concludes
by
way
of
evidence
and
testimony
,
Therefore
the
Lord
is
reconciled
unto
me
,
he
doth
freely
and
surely
love
me
.
Obj.
But
it
is
objected
,
Conscience
may
be
deceived
;
it
may
assume
without
ground
,
and
so
deludingly
conclude
the
matter
.
Sol.
I
grant
that
conscience
may
be
erronious
in
its
grounds
,
but
conscience
as
renewed
,
and
concluding
as
a
renewed
conscience
,
will
not
delude
you
,
nor
err
;
for
conscience
renewed
,
concludes
not
upon
an
empty
imagination
,
but
upon
a
solid
examination
of
the
heart
and
life
.
It
finds
that
integrity
in
the
heart
,
and
that
uprightness
in
ordering
the
life
,
which
doth
answer
the
word
of
God
;
And
reading
that
the
Lord
loves
the
upright
,
and
that
he
will
shew
his
salvation
to
him
that
orders
his
conversation
aright
:
Now
upon
search
,
finding
this
habitual
and
actual
uprightness
,
it
concludes
,
Surely
I
am
the
person
whom
the
Lord
loves
,
and
to
whom
he
is
reconciled
.
2.
You
must
get
the
spirit
of
God
:
The
Apostle
in
Rom.
5.
5.
love
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
;
so
that
if
ever
you
would
know
the
love
of
God
unto
you
,
you
must
have
the
spirit
of
God
:
the
spirit
of
God
hath
many
operations
given
unto
him
,
as
that
he
inlightens
the
mind
,
humbles
the
heart
,
sanctifies
it
,
and
then
that
he
sealeth
and
comforteth
it
;
and
as
these
effects
,
so
the
order
of
them
is
observable
;
he
doth
not
first
of
all
seal
or
assure
,
and
then
inlighten
,
and
then
sanctifie
,
and
then
humble
;
but
he
first
inlightens
,
humbles
,
sanctifies
and
converts
the
soul
,
and
then
assures
and
comforts
it
:
Peruse
Rom.
8.
you
shall
find
,
that
the
witness
of
the
spirit
that
we
are
the
children
of
God
,
v.
16.
followes
the
spirit
of
bondage
,
and
of
adoption
,
and
of
supplication
,
v.
15.
and
the
quickning
of
the
spirit
,
v.
11.
and
a
leading
of
the
spirit
,
v.
14.
So
that
if
ever
you
would
be
assured
that
the
Lord
is
reconciled
to
you
,
you
must
get
his
spirit
convincing
,
humbling
,
renewing
,
and
leading
you
;
so
much
evidence
as
you
have
of
holiness
,
so
much
assurance
you
may
build
on
of
Gods
reconciled
favour
unto
you
.
Obj.
But
here
also
it
is
objected
,
we
may
thus
be
cozened
with
Enthusiasms
,
taking
a
fond
dream
and
delusion
,
for
a
witnessing
or
testimony
of
Gods
spirit
.
Sol.
I
answer
,
this
is
a
fond
and
ridiculous
exception
;
for
the
spirit
of
God
(
as
S.
Ambrose
speaks
)
can
neither
deceive
,
nor
be
deceived
.
The
sealing
or
assuring
testimony
of
Gods
Spirit
,
is
never
Nudum
nor
Nudatum
testimonium
;
but
as
it
is
a
seal
to
a
deed
drawn
,
(
I
mean
an
heart
first
written
over
with
renewing
graces
;
)
so
in
the
sealing
,
it
alwayes
produceth
more
tender
and
lively
operations
of
holiness
,
in
all
good
works
.
3.
Lastly
,
If
you
would
get
assurance
of
Gods
love
reconciled
unto
your
souls
,
you
must
get
Faith
.
Faith
is
the
eye
,
by
which
we
see
Christ
to
be
his
Saviour
?
Or
Paul
know
that
Christ
loved
him
,
but
by
Faith
?
There
are
two
wayes
by
which
Faith
can
and
will
bring
the
soul
to
see
or
know
God
reconciled
unto
it
:
One
is
,
by
and
in
Christ
;
there
is
no
seeing
of
a
reconciled
God
,
but
in
a
Mediator
,
and
therefore
Christ
is
called
so
often
our
Peace
,
our
Atonement
,
our
Reconciler
:
The
other
is
,
by
and
through
the
Promises
,
which
is
therefore
called
the
Covenant
of
Grace
;
q.
d.
sets
forth
,
and
presents
God
unto
us
,
as
graciously
reconciled
.
If
you
have
so
much
faith
as
will
bring
you
to
Christ
,
to
know
him
,
to
embrace
and
accept
of
him
,
to
rely
on
him
,
you
may
with
safest
confidence
conclude
and
be
perswaded
,
that
God
is
your
reconciled
God
:
For
God
was
in
Christ
reconciling
the
world
to
himself
.
2.
The
external
means
of
obtaining
assurance
are
:
1.
Conscionable
and
diligent
application
of
our selves
to
the
Word
.
The
word
of
God
is
both
the
instrument
of
our
Regeneration
,
and
of
our
Consolation
;
and
is
not
only
productive
of
faith
,
as
it
is
an
adherence
,
but
able
also
to
produce
it
,
as
it
is
an
evidence
:
and
therefore
,
as
you
read
that
faith
in
acceptance
depends
on
the
word
,
Rom.
10.
17.
so
we
read
that
faith
in
assurance
flowes
likewise
from
it
.
1
Joh.
5.
13.
These
things
have
I
written
unto
you
that
believe
on
the
Name
of
the
Son
of
God
,
that
ye
may
know
that
ye
have
eternal
life
.
And
as
the
Word
is
oftentimes
called
a
Word
of
Faith
,
so
it
is
sometimes
called
a
Lip
of
Peace
.
Isa.
57.
19.
q.
it
produceth
an
assurance
from
which
that
peace
doth
flow
.
2.
And
to
the
Sacrament
.
The
Sacrament
hath
,
I
confess
,
many
Take
,
eat
,
this
is
my
body
which
was
given
for
you
,
1
Cor.
11.
24.
As
if
God
should
say
,
As
surely
as
I
give
thee
this
bread
and
wine
,
so
I
give
thee
my
Son
,
and
the
purchase
of
his
death
,
even
reconciliation
,
and
pardon
,
and
mercy
.
A
believing
celebration
of
the
Sacrament
is
a
most
admirable
means
to
remove
our
doubts
,
and
to
establish
our
hearts
with
an
Fervent
and
patient
Prayer
;
prizing
the
favour
of
God
,
as
David
did
,
Psal.
63.
3.
Hungring
and
thirsting
after
it
,
as
he
hid
,
Psal.
106.
4
,
5.
And
thus
continuing
to
seek
with
diligence
,
being
withall
tenderly
careful
in
our
hearts
and
wayes
to
please
the
Lord
;
we
shall
have
the
desires
of
our
Souls
crowned
with
the
testimonies
of
his
love
here
,
and
with
the
full
glory
of
his
face
,
and
favour
hereafter
.
Luke
15.
21
,
22
,
23.
21.
And
the
Son
said
unto
him
,
Father
,
I
have
sinned
against
heaven
,
and
in
thy
sight
,
and
am
no
more
worthy
to
be
called
thy
Son
.
22.
But
the
Father
said
to
his
servants
,
Bring
forth
the
best
Robe
,
and
put
it
on
him
,
and
put
a
Ring
on
his
hand
,
and
Shoes
on
his
feet
.
23.
And
bring
hither
the
fatted
calf
,
and
kill
it
,
and
let
us
eat
,
and
be
merry
.
These
words
contain
in
them
.
1.
The
real
acting
of
a
penitential
intention
:
The
matter
whereof
,
in
his
humble
and
sad
confession
,
I
have
insisted
on
already
,
when
I
touched
on
v.
18
,
19.
Now
I
shall
observe
a
little
more
from
the
circumstance
and
manner
of
it
.
2.
The
strange
alteration
of
his
condition
:
The
heart
of
man
never
alters
from
sin
to
its
prejudice
;
the
best
courses
ever
draw
after
them
,
the
best
comforts
.
While
he
was
a
prodigal
,
he
had
neither
bread
to
eat
,
nor
Rags
to
cloath
him
,
nor
house
to
lodg
him
,
much
less
Jewels
to
adorn
him
,
and
feasts
to
entertain
him
:
But
now
he
becomes
a
penitent
,
here
is
a
Father
to
admit
him
into
a
house
,
to
put
the
best
Robe
on
his
back
,
and
the
Ring
on
his
finger
,
and
Shoes
on
his
feet
,
and
likewise
to
provide
meat
,
even
the
choicest
for
his
belly
.
Before
I
touch
on
these
,
distinctly
and
particularly
,
there
are
some
Propositions
,
which
I
will
briefly
touch
on
,
v.
g.
Doct.
That
,
no
not
the
kindest
expressions
of
mercy
do
silence
a
truly
penitential
heart
,
from
an
humble
confession
of
sin
;
Kindest
mercies
draw
out
humblest
confessions
:
The
Father
pities
,
meets
,
embraces
,
kisseth
this
penitential
Prodigal
.
What
doth
he
?
rise
up
and
slight
all
that
hath
been
evil
?
Oh
no!
mercy
melts
him
down
,
and
he
confesseth
with
tears
,
Father
I
have
sinned
,
&c.
q.
d.
What
is
this
,
that
thou
shouldst
so
easily
,
so
freely
,
so
m●rcifully
behold
so
sinful
,
so
unworthy
a
wretch
as
I
have
been
?
As
David
,
when
God
declared
unto
him
the
intentions
of
his
further
mercies
,
for
him
and
his
posterity
:
He
sate
before
the
Lord
,
and
said
,
Who
am
I
,
O
Lord
God
?
and
what
is
my
house
that
thou
hast
brought
me
hitherto
?
So
is
it
with
the
true
penitent
,
upon
the
Declaration
of
pardoning
and
accepting
mercy
.
Now
,
O
Lord
God
,
who
am
I
?
I
,
who
have
done
so
wickedly
,
yet
to
be
remembred
so
graciously
?
The
same
you
find
in
Paul
,
who
,
though
he
received
a
testimony
of
his
pardon
and
acceptance
,
by
a
messenger
graciously
dispatched
from
Jesus
Christ
himself
,
Acts
9.
17.
Yet
he
doth
most
frequently
,
and
humbly
acknowledg
and
confess
the
kinds
and
greatness
of
his
former
transgressions
.
There
is
(
for
the
time
)
a
twofold
Confession
.
1.
Antecedent
,
Much
Admiration
,
(
Oh
,
that
God
should
look
on
me
!
)
2.
Much
Detestation
,
(
Oh
,
that
God
should
ever
pardon
me
!
)
3.
More
contrition
,
(
Oh
,
that
I
should
sin
against
such
a
God
;
)
4.
More
Confession
,
(
I
have
sinned
,
and
done
very
foolishly
to
sin
against
a
God
much
in
mercy
.
)
2.
This
consequent
confession
,
which
followes
the
expressions
or
hath
these
qualities
.
1.
It
is
an
acknowledging
of
sin
,
with
more
compunction
of
spirit
:
Sight
of
pardon
doth
not
only
open
our
lips
,
but
our
eyes
,
and
fetcheth
forth
not
only
words
but
tears
;
the
heart
doth
break
out
,
when
mercy
breaks
forth
:
The
heart
never
confesseth
sin
with
more
filial
grief
,
then
when
it
apprehends
sin
,
much
sin
discharged
with
a
paternal
love
:
the
wind
breaks
the
clouds
,
but
the
Sun
melts
them
most
into
showers
,
so
&c.
2.
It
is
an
acknowledging
of
sin
,
with
more
indignation
:
The
grea●er
mercy
makes
a
penitent
God
remembred
his
Covenant
,
Ezek.
16.
60.
then
did
the
penitential
Israelites
remember
their
wayes
with
shame
.
v.
61.
And
when
he
made
it
known
to
them
,
that
he
was
pacifyed
towards
them
,
then
were
they
confounded
,
and
never
opened
their
mouths
more
,
v.
63.
3.
It
is
an
acknowledging
of
sin
with
more
with
more
detestation
.
Evidence
of
pardon
produceth
two
more
ardent
affection
of
love
to
God
;
Another
is
(
which
necessarily
followes
)
a
deeper
hatred
of
sin
,
which
opposed
so
gracious
a
goodness
.
All
that
good
which
God
mentions
in
the
Covenant
,
Ezek.
36.
25.
to
the
end
of
v.
30.
produced
a
better
remembrance
of
former
evils
,
and
also
a
deeper
loathing
of
themselves
for
their
iniquities
,
v.
31.
As
Job
upon
Gods
appearing
to
him
,
and
conferring
with
him
,
now
abhors
himself
in
dust
and
ashes
:
So
the
penitent
upon
the
manifestation
of
divine
favour
,
doth
more
acknowledg
his
vileness
,
judg
his
follies
,
and
abhor
his
iniquities
;
it
is
ever
true
,
that
the
greatest
mercies
set
the
heart
at
greatest
distance
with
sin
.
But
now
it
is
demanded
;
Why
should
the
expressions
of
mercy
elicite
confession
of
sin
,
if
it
be
pardoned
?
why
any
more
confession
?
Reasons
though
hereof
be
many
.
1.
Piety
in
man
is
not
opposite
,
but
only
subordinate
to
Pity
in
God
.
Divine
love
doth
not
destroy
,
but
increase
duty
:
Assurance
followes
the
habits
,
and
alwayes
advances
the
acts
of
grace
:
As
it
is
our
duty
to
seek
our
pardon
by
confession
,
so
also
to
carry
away
the
same
with
continued
confessions
;
confession
of
sin
is
not
a
transient
,
but
a
constant
duty
;
As
the
Mathematicians
speak
of
a
Line
,
That
it
is
not
punctum
,
but
fluxus
punctorum
;
so
I
say
of
any
duty
,
It
is
not
one
indivisible
act
only
,
but
an
act
repeated
:
to
believe
is
a
duty
,
in
which
one
act
only
is
not
enough
,
for
I
must
still
keep
my
eye
upon
Christ
.
So
to
confess
sin
,
is
a
duty
not
done
altogether
,
because
once
done
;
but
still
to
be
done
,
because
a
duty
to
be
done
:
though
God
be
pleased
to
forget
,
yet
it
is
our
duty
to
remember
.
But
secondly
,
By
confession
of
sin
,
after
remission
and
testimony
,
mercy
is
now
acknowledged
to
be
mercy
:
What
a
man
may
speak
in
straights
is
one
thing
,
what
in
free
circumstances
,
when
extra
aleam
,
is
another
.
Many
a
man
cryes
out
for
mercy
,
who
perhaps
scarce
will
give
mercy
all
the
glory
afterward
.
But
when
we
are
pardoned
,
and
yet
confess
sin
,
we
do
really
profess
,
That
it
was
not
Worthiness
in
us
,
but
only
Goodness
in
God
,
that
pardoned
.
No
man
can
more
fully
give
the
glory
of
his
pardon
to
sole
mercy
,
then
he
who
doth
confess
his
sins
after
mercy
:
What
is
this
confession
of
sin
,
but
as
if
the
person
should
say
,
O
Lord
,
to
me
,
indeed
,
nothing
did
belong
but
shame
and
confusion
;
for
I
,
for
my
part
,
have
thus
and
thus
sinned
against
thee
,
and
deserved
thy
wrath
,
but
it
was
meer
mercy
that
saved
and
pardoned
me
?
3.
The
more
pardoning
mercy
God
shews
,
The
more
humility
is
thereby
wrought
in
the
heart
;
gracious
remission
,
more
,
and
new
grounds
of
Confession
do
arise
:
Before
I
am
pardoned
,
I
confess
my
sins
,
because
God
requires
confession
,
and
also
because
he
doth
upon
a
right
confession
promise
Remission
.
When
I
am
pardoned
,
more
reasons
of
Confession
are
upon
mercy
,
namely
,
mercy
granted
,
and
mercy
sealed
.
O
then
!
have
I
not
more
cause
to
confess
my
sinful
vileness
,
having
tasted
of
most
unspeakable
goodness
in
the
pardon
of
it
?
Doth
the
penitent
person
humbly
confess
his
sins
after
the
let
us
(
if
any
of
us
think
that
we
are
pardoned
)
do
so
too
:
T
is
a
truth
,
that
of
all
things
we
are
most
willing
to
forget
our
sins
;
we
have
much
adoe
to
keep
our
thoughts
on
them
in
a
penitential
way
(
its
death
almost
to
some
men
to
think
on
their
sins
thus
)
and
in
case
if
by
a
little
duty
we
have
got
the
least
hope
of
pardon
,
we
ordinarily
put
those
sins
off
from
any
future
solemn
Confessions
.
This
I
conceive
ariseth
from
two
causes
;
the
one
is
the
sensible
influence
which
sin
(
often
to
be
thought
on
)
imprints
on
the
conscience
.
After
considerations
of
sin
,
we
have
usually
most
bitterness
and
trouble
,
which
we
willingly
would
not
feel
.
Another
is
an
ignorance
of
the
power
and
use
of
pardoning
mercy
;
which
as
it
brings
Rest
,
Peace
,
so
most
hearty
grief
and
confession
:
I
will
say
to
It
is
suspicious
whether
ever
they
had
any
pardon
at
all
,
or
real
assurance
thereof
;
forasmuch
as
they
fail
in
this
after
effect
of
confession
,
which
is
alwayes
the
more
increased
by
the
greater
evidence
of
divine
mercy
.
2.
It
is
suspicious
whether
they
ever
truly
repented
or
no
;
for
as
much
as
true
repentance
doth
incline
us
to
go
over
and
perfect
all
the
acts
and
branches
of
Repentance
,
whereof
confession
,
in
a
right
manner
performed
,
is
not
the
least
.
But
for
our
parts
,
if
any
of
us
upon
a
penitential
course
have
been
so
far
blessed
as
to
see
the
face
of
God
with
peace
,
and
have
found
any
testimony
of
his
pardoning
mercy
,
let
us
never
cease
to
bless
that
mercy
,
and
with
mournful
and
self-judging
hearts
to
iterate
and
continue
our
confession
of
the
sins
for
which
we
have
found
mercy
.
Motives
hereunto
are
these
,
1.
We
shall
hereby
the
better
prolong
and
increase
our
assurance
of
divine
mercy
:
I
conjecture
that
you
shall
in
your
experience
find
this
truth
,
viz.
That
assurance
lives
longest
in
a
believing
Eye
,
an
humble
Spirit
,
and
in
a
Soul
accustomed
to
the
strict
exercise
of
Repentance
:
the
way
to
get
assurance
of
pardon
,
is
ever
the
best
way
to
preserve
and
inlarge
Hereby
our
Consciences
shall
most
acquit
us
for
the
sincerity
of
our
confession
:
Antecedent
acts
do
not
alwayes
yield
unto
us
that
solid
ground
as
subsequent
acts
:
As
about
our
outward
mercies
,
after
prayers
do
more
denominate
the
celestial
frame
then
former
prayers
,
because
those
may
be
depending
on
self-love
and
necessity
,
but
the
other
springs
out
of
spiritual
love
and
piety
,
and
respects
to
divine
glory
.
So
is
it
in
the
business
of
confession
of
sin
;
to
confess
under
the
beams
of
mercy
is
a
better
temper
then
to
confess
under
the
strokes
of
Justice
;
it
argues
a
more
holy
Ingenuity
to
acknowledg
and
bewail
our
vileness
,
being
discharged
of
wrath
and
punishment
,
then
only
to
exclaim
either
upon
the
Rack
,
or
upon
hopes
to
be
taken
off
.
3.
Hereby
the
frame
of
the
heart
is
kept
more
tender
against
sin
,
Ezra
9.
14.
Should
we
again
break
thy
Commandments
?
Continued
sense
of
sin
produceth
four
singular
effects
,
and
with
much
addition
too
;
Most
cordial
Thankfulness
,
Most
tender
Fearfulness
,
Most
diligent
Fruitfulness
,
Most
careful
Tenderness
.
The
daily
judger
of
his
former
sins
by
a
penitential
confession
,
he
is
the
man
who
abounds
most
with
the
thankful
Lip
,
the
watchful
Heart
,
the
fruitful
Hand
and
tender
Conscience
.
Two
things
make
us
hardned
and
careless
;
Forgetfulness
of
Mercies
from
God
,
and
of
Sins
against
God
.
But
no
more
of
this
Assertion
.
There
is
another
implicit
Observation
from
the
carriage
of
the
Father
to
this
penitential
Prodigal
upon
his
Confession
.
It
is
this
,
As
there
is
nothing
in
the
Sons
thoughts
and
expressions
but
his
Sins
,
so
there
is
nothing
in
the
Fathers
Intentions
and
expressions
but
Kindness
.
The
Son
he
thinks
of
his
sins
,
intends
to
leave
his
sins
,
and
to
confess
them
,
and
so
he
doth
;
The
Father
he
thinks
of
mercies
and
compassions
,
intends
to
accept
and
pardon
him
;
and
when
he
comes
,
he
doth
not
speak
a
word
of
his
sins
,
but
every
expression
is
mercy
,
and
peace
,
and
kindness
;
Fetch
the
best
Robe
,
put
on
the
Ring
,
&c.
Whence
I
conjecture
this
Proposition
is
observable
;
That
God
takes
no
notice
of
our
sins
upon
our
true
Repentance
,
but
wholly
expresseth
himself
in
love
and
kindness
.
There
are
two
Branches
of
this
Assertion
;
1.
One
,
that
God
takes
no
notice
of
former
sins
upon
our
true
Repentance
.
There
is
a
threefold
notice
of
sin
in
respect
of
God
;
1.
Notitia
Intuitiva
;
which
is
his
all
observing
eye
of
Omniscience
,
from
which
nothing
can
be
hid
;
but
every
Creature
,
and
operation
of
the
Creature
,
whether
open
or
secret
,
is
visible
and
manifest
unto
God
:
that
distinction
of
known
and
unknown
,
secret
and
open
,
hath
no
place
in
God
,
to
whose
eye
all
things
are
naked
.
In
this
respect
the
former
sins
of
a
penitent
fall
within
Gods
notice
;
for
the
goodness
of
Divine
Mercy
doth
not
blind-fold
the
eye
of
Divine
Omniscience
.
2.
Notitia
Charitativa
;
which
is
a
notice
of
sins
,
as
a
kind
Creditor
takes
notice
of
Debts
owing
unto
him
,
and
set
down
in
his
book
,
his
eye
is
on
them
,
and
his
Pen
also
to
cross
and
dash
them
out
.
And
in
this
respect
also
God
takes
notice
of
former
sins
,
namely
,
so
as
out
of
rich
love
,
and
gracious
favour
to
cross
and
forgive
them
:
unless
we
will
fondly
imagine
that
God
forgives
sins
by
hap-chance
,
at
an
adventure
,
never
seeing
and
considering
what
he
doth
.
3.
Notitia
Vindictiva
;
which
is
a
Judiciary
notice
,
as
a
Judge
takes
notice
(
.i.
)
either
to
condemn
the
penitent
person
for
them
,
or
,
to
upbraid
him
and
dishearten
him
by
casting
them
into
his
dish
,
or
hitting
of
him
in
the
teeth
,
as
we
speak
Proverbially
.
Hence
those
phrases
in
the
Scripture
upon
supposition
of
Repentance
,
Jer.
31.
34.
I
will
forgive
their
iniquity
,
and
I
will
remember
their
sin
no
more
.
Not
that
Repentance
makes
God
forgetful
(
for
he
is
no
:
capable
of
such
a
defect
as
Oblivion
)
but
that
when
men
cease
to
sin
,
God
will
cease
to
argue
and
speak
with
them
after
a
Judicial
manner
for
their
sins
.
So
Ezek.
18.
21.
If
the
wicked
will
turn
from
all
his
sins
that
he
hath
committed
;
ver.
22.
All
his
transgressions
which
he
hath
committed
,
they
shall
not
be
mentioned
unto
him
;
he
means
,
in
any
harsh
,
judicial
,
and
cutting
way
.
More
such
phrases
there
are
,
as
,
that
he
will
cover
our
sins
,
cast
them
into
the
depths
of
the
sea
,
and
cast
them
behind
his
back
;
and
though
they
be
sought
for
,
yet
they
shall
not
be
found
.
The
second
Branch
is
,
that
he
expresseth
himself
wholly
in
love
and
kindness
;
the
which
is
most
evident
in
Jer.
31.
19.
when
Ephraim
repented
and
confessed
his
sin
,
all
the
expressions
now
from
God
are
full
of
tender
Love
,
Is
Ephraim
my
dear
son
?
is
he
a
pleasant
child
?
I
do
earnestly
▪
remember
him
still
,
(
Ephraim
thinks
that
I
have
forgotten
him
,
that
I
regard
him
not
,
but
there
is
no
such
matter
;
)
my
bowels
are
troubled
for
him
,
I
will
surely
have
mercy
on
him
.
Hos.
14.
2
,
3.
Israel
is
repenting
,
and
confessing
,
and
praying
,
and
how
doth
God
answer
him
?
See
v.
4.
I
will
heal
their
back-slidings
,
I
will
love
them
freely
,
for
mine
anger
is
turned
away
from
him
.
Ver.
5.
I
will
be
as
the
dew
unto
Israel
.
Yet
here
we
must
distinguish
,
1.
Twixt
Gods
expressions
,
which
penitents
apprehensions
,
which
by
reason
of
several
principles
in
him
,
are
sometimes
misplaced
and
mistaken
:
God
is
just
,
and
he
is
a
sinner
;
he
is
a
penitent
sinner
,
and
God
is
merciful
:
Now
whiles
the
penitent
apprehends
his
Sins
only
,
and
not
his
Repentance
;
or
Gods
Justice
only
,
and
not
his
Mercy
,
that
tender
graciousness
and
loving
kindness
,
is
not
so
acquitted
by
him
in
his
apprehensions
.
Not
that
God
is
not
really
tender
to
him
,
but
that
he
,
through
mistake
and
error
,
apprehends
it
not
so
.
2.
Again
,
you
must
distinguish
Gods
tender
love
and
kindness
as
it
is
considerable
,
in
Divine
promise
,
and
in
Humane
sense
and
behaviour
towards
you
in
his
Promises
:
In
them
indeed
you
have
the
Idea
,
as
it
were
,
of
his
mind
and
affection
;
they
are
the
right
glasse
to
behold
the
face
of
his
mercifulness
in
;
through
which
,
if
you
look
,
you
shall
not
find
any
one
harsh
word
,
or
look
,
or
intention
towards
a
penitent
,
but
all
his
thoughts
in
them
are
thoughts
of
peace
,
and
all
his
words
in
them
are
lips
of
peace
.
Though
the
Samamaritan
poured
both
Oile
and
Vinegar
into
the
wound
,
yet
God
,
through
his
promises
,
pours
out
only
the
Oile
of
gladness
.
But
if
you
consult
with
his
sense
and
feeling
(
which
is
out
of
the
roade
of
Faith
)
then
indeed
this
gracious
tenderness
is
not
so
evident
,
but
we
are
apt
,
through
incredulous
hastiness
,
and
ungrounded
mis-judgings
,
to
exclaime
with
Zion
,
But
my
God
hath
forgotten
me
;
or
with
David
,
He
hides
away
his
face
from
me
:
or
with
Job
,
(
it
was
in
the
fits
of
impatience
)
He
writes
bitter
things
against
me
.
3.
Thirdly
,
You
must
distinguish
of
the
penitent
behaving
himself
,
step
of
righteousness
is
a
path
of
peace
and
joy
;
but
if
he
step
aside
,
if
he
goes
to
a
by-Lane
,
he
may
quickly
lose
the
sight
of
the
City
;
if
the
arm
or
foot
slip
out
of
joynt
,
then
indeed
there
is
ache
and
pain
,
instead
of
ease
and
quiet
;
so
,
if
a
penitent
person
do
what
is
sinful
,
he
must
not
think
that
God
will
appear
in
that
amiableness
;
for
as
God
will
frown
on
no
man
which
is
in
a
good
way
,
so
will
he
smile
4.
Lastly
,
You
must
distinguish
of
Gods
expression
of
himself
,
and
either
Satans
or
our
own
unbelieving
hearts
representations
of
God
:
Before
we
repent
our
own
hearts
and
Satan
represent
God
all
in
mercy
to
us
,
and
when
we
do
repent
,
so
far
as
our
hearts
are
sinful
,
they
are
still
guileful
,
and
conjoyn
with
Satan
to
represent
God
unto
us
all
in
Justice
and
terror
.
But
a
natural
and
proper
representation
is
one
thing
,
and
a
preternatural
and
corrupt
representation
is
another
thing
.
How
the
dispositions
and
actions
of
men
may
present
me
in
their
due
and
real
Entity
to
a
man
,
is
one
thing
;
and
how
the
cunning
lies
,
and
artificial
devices
of
an
envious
enemy
may
report
me
,
this
is
another
thing
.
This
then
is
the
sense
of
the
assertion
,
That
when
any
person
doth
truly
repent
,
God
will
not
only
not
upbraid
,
and
object
unto
him
his
sins
,
but
will
graciously
pass
them
over
;
and
for
his
part
,
the
penitent
behaving
himself
like
a
penitent
,
and
judging
of
him
aright
,
according
to
his
nature
and
promises
,
shall
find
all
in
love
,
graciousness
,
and
kindness
to
him
and
for
him
.
Reasons
whereof
are
these
;
1.
Vpon
true
repentance
sin
is
pardoned
:
Repent
,
saith
S.
Peter
,
that
your
sins
may
be
blotted
out
,
Acts
3.
And
he
that
forsakes
his
sin
shall
find
mercy
,
Prov.
28.
And
Isa.
55.
7.
Let
the
wicked
forsake
his
way
,
and
I
will
abundantly
pardon
:
Whence
I
infer
,
If
sin
be
pardoned
,
then
there
is
no
voice
from
heaven
to
be
heard
but
that
of
Love
and
kindness
.
Indeed
while
we
continue
in
sin
,
like
Adam
,
we
hear
the
voice
of
God
and
are
afraid
;
for
then
it
is
the
voice
of
his
wrath
and
threatnings
:
but
sin
being
pardoned
,
wrath
is
removed
,
God
is
reconciled
,
and
his
voice
now
is
only
the
sweet
voice
of
the
Gosp●l
;
not
the
thunders
of
Sinai
,
but
the
glad
tydings
of
Sion
:
Therefore
,
2.
God
hath
said
,
That
he
will
not
break
the
bruised
reed
,
and
takes
it
ill
from
any
to
add
afflictions
to
the
afflicted
.
Now
there
is
no
expression
more
observed
by
a
penitent
then
Gods
.
Gods
expressions
are
bruising
or
raising
;
all
is
for
comfort
or
discomfort
,
as
it
comes
from
God
;
the
least
harshness
from
him
would
set
back
the
penitent
into
an
overwhelming
multitude
of
terrors
,
fears
,
and
distractions
,
and
discouragements
;
the
which
the
Lord
likes
not
,
having
made
the
soul
●it
for
his
mercies
.
3.
Comfort
is
the
proper
expression
for
the
penitent
:
As
threatnings
are
the
most
proper
for
an
impenitent
person
,
The
first
Use
of
this
Point
,
shall
be
to
imitate
God
in
this
kindness
of
expression
,
and
goodness
of
oblivion
:
When
we
see
persons
truly
penitential
for
former
sins
,
as
we
must
not
call
Evil
,
Good
,
so
neither
must
we
call
Good
,
Evil
;
if
God
will
not
mention
former
sins
to
a
penitent
,
how
dare
we
to
do
it
?
It
is
an
usual
way
of
a
sly
and
malicious
person
in
his
detractations
;
Yea
,
he
is
so
and
so
now
indeed
,
but
what
was
he
heretofore
?
And
thus
he
digs
up
those
old
rotten
corruptions
with
his
malicious
tongue
,
which
the
penitent
hath
long
buryed
with
many
tears
,
and
God
hath
covered
with
much
mercy
.
It
is
an
argument
that
thou
art
of
a
beastly
nature
,
who
art
still
in
the
wounds
and
not
on
the
sound
parts
.
Speak
against
sin
,
and
condemn
it
as
well
in
thy self
as
in
others
,
with
all
●it
zeal
,
but
spare
at
least
the
converted
and
penitent
sinner
:
Never
open
a
wound
which
God
hath
healed
,
nor
shamefully
blaze
the
sin
which
God
hath
mercifully
pardoned
.
2.
You
see
the
way
to
have
your
sins
covered
and
But
the
Father
said
to
his
servants
,
Bring
forth
the
best
Robe
,
and
put
it
on
him
,
and
put
a
Ring
on
his
hand
,
and
Shoes
on
his
feet
.
These
words
are
a
List
of
the
special
favours
which
were
conferred
Number
of
them
,
1.
The
R●be
,
2.
The
Ring
,
3.
The
Shoes
;
a
suit
large
enough
from
top
to
toe
.
We
need
a
compleate
furniture
,
and
God
here
bestows
it
.
2.
The
Quality
of
them
;
1.
The
Robe
is
the
best
;
and
2.
The
Ring
is
precious
;
and
3.
The
Shoes
are
proper
,
and
fit
,
and
the
best
.
God
gives
unto
his
people
what
is
most
excellent
,
and
what
is
most
useful
.
3.
The
Order
of
them
;
first
the
Robe
,
and
then
the
Ring
;
because
if
the
Allusion
be
to
a
Marriage
,
the
Wedding
Garment
is
ever
put
on
before
the
Wedding
Ring
.
Or
else
because
the
Garment
(
which
is
the
Robe
)
is
alwayes
more
necessary
then
the
Ornament
(
which
is
the
Ring
.
)
Or
which
is
choicest
,
because
Interest
in
Christ
,
precedeth
our
Benefits
by
Christ
.
Again
,
as
the
Robe
before
the
Ring
,
so
the
Ring
before
the
Shoes
;
not
because
the
Hands
are
more
estimable
then
the
Feet
,
but
because
our
Feet
can
never
tread
well
with
Shoes
of
Patience
,
untill
we
first
finger
the
Ring
of
Faith
;
we
can
never
go
well
,
nor
bear
well
,
unless
first
we
believe
well
.
I
begin
with
the
first
of
these
,
the
prime
Favour
bestowed
on
The
matter
of
that
favour
,
called
a
Robe
,
and
the
Best
Robe
.
What
this
Robe
is
,
and
why
called
the
Best
,
whether
for
Order
,
or
for
Dignity
,
or
for
Necessity
,
or
all
,
we
shall
presently
discuss
.
2.
The
Author
of
this
favour
The
Father
said
▪
Why
that
phrase
,
the
Father
?
why
not
,
God
said
?
Surely
because
our
mercies
,
choicer
mercies
,
come
out
of
the
hand
of
a
reconciled
God
;
they
come
from
the
Father
of
mercies
,
who
is
also
the
God
of
all
grace
.
And
why
no
more
then
,
The
Father
said
?
&c.
because
saying
from
God
is
enough
,
it
is
as
good
as
doing
:
his
Imperative
saying
,
is
a
Causative
saying
;
if
he
speaks
the
word
,
we
are
made
whole
;
and
we
,
though
naked
,
are
cloathed
.
The
manner
of
conferring
it
,
[
He
said
to
his
servants
,
Bring
it
forth
,
and
put
it
〈…〉
think
the
servants
here
are
the
Angels
;
Others
〈…〉
them
to
be
the
Ministers
of
the
Gospel
.
But
why
,
saith
he
,
to
his
servants
,
bring
it
forth
,
and
put
it
on
?
is
he
not
able
to
do
it
himself
?
True
,
God
alone
is
able
;
but
he
who
for
power
is
able
alone
to
confer
any
grace
,
being
Lord
of
all
,
in
wisdome
thinks
fit
to
confer
and
dispence
Grace
by
the
Ministry
of
servants
,
that
so
the
use
of
means
should
alwayes
accompany
the
dependance
on
his
power
:
But
why
,
saith
he
not
,
let
the
Prodigal
put
it
on
himself
?
I
conjecture
,
because
,
as
God
only
hath
Grace
,
so
he
only
can
invest
us
with
it
;
we
can
no
more
dress
our selves
with
spiritual
abilities
,
then
the
child
that
is
newly
born
:
God
finds
the
Garment
,
and
he
also
finds
the
hands
to
put
it
on
;
gives
Christ
,
and
an
hand
of
Faith
to
put
him
on
;
gives
grace
,
and
a
will
also
to
receive
it
.
If
the
Prodigal
had
been
naturally
able
,
as
the
Pelagians
clamour
it
,
it
had
been
enough
that
the
Ga●ment
had
been
brought
forth
,
and
shewed
unto
him
as
the
best
,
and
then
he
could
have
of
himself
put
it
on
,
but
there
is
no
such
matter
;
the
Prodigal
wanted
not
only
a
Robe
to
wear
,
but
strength
also
to
put
it
on
,
and
therefore
the
Robe
is
by
his
Fathers
will
,
both
represented
to
him
,
and
he
invested
with
it
by
a
Forinsecal
Induition
.
So
that
you
have
at
this
time
,
1.
The
gift
and
the
excellency
of
it
.
2.
The
Author
,
or
cause
of
it
.
3.
The
means
,
or
manner
of
Application
of
it
.
Touching
the
first
,
two
questions
crave
our
resolution
:
1.
What
this
Robe
or
Garment
is
,
which
is
here
bestowed
on
moth-eaten
Garment
,
c.
13.
28.
and
a
changeable
suit
,
c.
30.
18.
The
Text
speaks
not
of
it
.
2.
Civil
:
Such
as
we
,
wear
for
use
and
distinction
;
nor
of
this
doth
the
Text
speak
.
3.
Evil
:
The
Apostle
calls
it
a
Garment
spotted
with
the
flesh
,
Jude
v.
23.
and
the
Prophet
stiles
it
a
menstruous
cloath
,
and
S.
Paul
adviseth
us
to
put
it
wholly
off
,
Eph.
4.
4.
Spiritual
:
Which
is
of
that
regardand
concernment
Imputed
righteousness
.
2.
Or
Inherent
righteousness
,
both
of
these
are
in
Scripture
expressed
as
Garments
,
and
we
are
often
called
to
put
them
on
,
as
Rom.
13.
Eph.
4.
and
〈…〉
in
the
Revelation
is
said
to
be
cloathed
with
the
Sun
.
The
Robe
,
though
as
I
conjecture
in
this
place
,
is
,
that
of
imputed
righteousness
,
namely
,
the
active
and
passive
obedience
of
For
necessity
;
though
all
sorts
of
Garments
be
not
necessary
,
yet
some
are
,
partly
,
to
cover
our
shame
and
nakedness
,
and
defects
,
that
they
appear
not
:
before
the
fall
of
Adam
,
nakedness
was
a
badg
of
innocency
,
but
after
it
,
a
reproach
and
shame
;
and
therefore
God
made
our
first
paren●s
Garments
to
cover
their
shame
:
In
like
manner
,
if
we
would
have
our
sinful
,
naked
Souls
,
which
are
shameful
in
the
eyes
of
God
and
man
,
covered
from
the
revenging
eye
of
his
justice
,
that
our
nakedness
appear
not
,
Rev.
3.
18.
Of
necessity
,
we
must
be
cloathed
with
the
Robe
of
Christs
righteousness
:
Partly
,
To
protect
us
from
injuries
of
extreme
cold
in
the
Winter
,
and
violent
heat
in
the
Summer
,
&c.
Of
the
same
virtue
,
is
the
Robe
of
Christs
righteousness
to
secure
the
Soul
from
the
scorch●●g
flames
of
divine
wrath
,
and
the
piercing
terrours
of
a
guilty
and
accusing
conscience
;
by
the
shadow
of
it
,
we
enjoy
peace
unspeakable
,
and
most
delightful
tranquillity
:
To
preserve
and
cherish
natural
heat
and
life
;
our
Garments
are
the
warm
Bed
we
walk
in
,
and
somewhat
answerable
to
food
for
preservation
:
●uch
is
Jesus
Christ
,
in
respect
of
justifying
righteousness
,
a
very
quickning
spirit
,
our
life
,
and
the
stay
thereof
,
and
the
spring
of
our
sweetest
comforts
,
and
refreshings
in
conscience
;
for
what
is
justification
but
life
from
the
dead
,
mercy
at
the
bar
,
pardon
to
a
condemned
person
,
God
at
one
with
us
,
and
we
estated
into
his
favour
and
happiness
?
2.
For
cloathing
of
the
Sun
,
and
beautiful
Ornaments
;
●uch
as
make
us
altogether
comely
,
and
lovely
,
without
spot
or
wrinkle
,
and
very
pleasant
and
precious
:
It
is
the
choicest
Jewel
which
the
Christian
can
wear
.
3.
For
distinction
:
2.
But
why
is
this
Garment
called
the
best
Robe
?
Some
think
the
excellency
;
she
surmounted
them
all
;
so
here
,
&c.
First
,
Compare
it
with
that
Garment
which
Adam
had
in
Inn●cency
,
yet
this
of
Christs
is
better
:
Better
if
you
consider
the
first
Adam
was
a
perfect
man
,
but
the
second
Adam
was
perfect
God
as
well
as
man
;
the
righteousness
in
the
one
,
though
it
was
perfect
pro
statu
,
yet
it
was
both
mutable
,
and
incommunicable
:
Adam
might
,
and
did
lose
it
,
nor
did
he
derive
it
in
the
virtue
and
benefit
of
it
to
another
,
or
in
the
matter
it self
:
But
Christs
righteousness
is
immutable
,
and
also
communicable
;
it
is
a
Garment
for
the
head
,
and
for
the
members
,
and
not
in
our
keeping
,
but
in
his
own
;
and
therefore
not
a
changeable
Suit
,
but
a
Garmēnt
which
shall
never
wax
old
.
Secondly
,
Compare
it
with
the
Garments
which
the
high
Priest
did
wear
,
it
is
far
more
excellent
then
any
of
them
.
The
Ephod
,
Embroidered
Coat
which
was
curiously
wrought
of
most
precious
matter
,
and
cunning
workmanship
.
But
far
inferiour
to
this
Garment
of
Christs
righteousness
,
of
which
all
those
Garments
were
but
types
and
shadowes
,
but
a
Ceremonial
adumbration
of
his
substantial
perfection
,
suggesting
that
more
admirable
perfection
,
and
excellency
which
was
to
be
believed
,
and
found
in
Christ
and
his
righteousness
.
Or
thirdly
,
Compare
it
with
that
holiness
which
we
call
inherent
,
because
existing
in
us
;
It
wants
much
of
perfection
:
It
is
not
the
Sun
,
but
a
twinkling
Star
;
there
be
many
holes
to
be
pickt
in
this
Coat
,
it
falls
short
for
length
and
breadth
;
much
corrup
ion
clings
about
it
;
we
know
,
and
believe
,
and
love
,
and
obey
,
but
in
part
.
2.
It
wants
exceedingly
in
respect
of
dignity
and
merit
;
we
cannot
get
the
blessing
for
its
sake
;
though
it
be
via
yet
it
is
not
causa
.
But
the
righteousness
of
Christ
,
it
is
a
most
absolute
and
compleat
thing
,
and
also
eminently
meritorious
;
it
is
a
full
price
,
and
deserves
Heaven
it self
for
us
;
we
stand
perfect
,
recti
in
curia
,
before
God
in
it
;
it
covers
all
our
defects
,
and
represents
us
altogether
acceptable
before
the
judgment-seat
.
In
a
word
,
to
sum
up
all
concerning
this
Garment
:
It
is
the
best
in
respect
,
Of
Divine
Designation
;
Of
Divine
acceptation
;
He
looks
upon
it
with
more
favour
then
any
other
righteousness
:
Of
Comparison
,
with
all
others
,
as
I
have
shewed
:
And
of
our
Condition
,
there
is
not
so
proper
,
and
so
useful
,
and
so
meritorious
a
Garment
for
any
Christian
to
put
on
,
as
this
.
Thus
briefly
of
the
excellency
of
the
Gift
.
Now
I
proceed
to
the
second
Branch
,
which
contains
the
Author
or
Giver
thereof
,
[
The
Father
said
,
Bring
forth
]
as
also
the
manner
of
Application
of
it
.
[
He
said
to
his
servants
,
Put
on
.
]
1.
The
Author
of
this
Righteousness
(
which
is
the
best
Robe
)
is
God
,
and
therefore
it
is
frequently
called
the
Gift
of
righteousness
,
Rom.
5.
17.
and
the
righteousness
of
God
,
Phil.
3.
9.
Because
it
is
a
righteousness
of
his
giving
.
God
is
the
cause
of
it
,
By
giving
of
Christ
to
be
our
righteousness
,
who
is
expresly
said
,
of
God
to
be
made
unto
us
wisedome
and
righteousness
,
1
Cor.
1.
30.
By
giving
unto
us
the
means
by
which
that
righteousness
is
communicated
,
viz.
Word
and
Sacraments
:
By
blessing
these
means
to
work
in
us
Faith
to
receive
Jesus
Christ
,
and
so
become
partakers
of
his
righteousness
;
by
imputing
that
righteousness
of
Christ
unto
us
,
upon
our
believing
,
and
so
accepting
of
us
to
eternal
life
.
2.
The
manner
of
Application
:
Put
it
on
him
,
saith
the
Text.
by
Imputation
,
as
you
may
evidently
see
in
Ro.
4.
R●
.
5.
A
second
,
ex
parte
ministrantis
,
which
are
the
means
,
through
which
the
righteousness
of
God
is
revealed
,
and
likewise
(
by
the
effectual
concomitancy
of
the
Spirit
)
applied
unto
us
:
The
Ordinances
of
God
are
the
Orb
which
carry
the
Sun
of
righteousness
.
A
third
is
,
ex
parte
recipientis
:
and
the
Application
,
or
putting
on
of
this
robe
of
righteousness
on
our
part
,
is
partly
Sacramental
,
when
we
are
baptized
into
Christ
,
and
profess
publickly
to
receive
him
:
partly
Spiritual
,
which
belongs
to
that
faith
(
which
God
alone
implants
)
inabling
us
to
put
on
Christ
,
as
the
Scripture
often
expresseth
it
.
I
will
now
bring
down
all
this
to
our selves
,
in
some
useful
Applications
:
For
Examination
;
whether
this
best
Robe
be
put
upon
us
,
yea
or
no.
2.
For
Direction
.
1.
How
to
get
it
,
2.
How
to
use
1.
It
is
such
a
Garment
,
that
of
all
other
thou
needest
most
:
Our
How
camest
thou
in
here
without
thy
Wedding
Garment
?
When
thou
goest
to
Prayer
,
or
steps
to
the
Sacrament
,
or
art
giving
up
thy
Soul
into
the
hands
of
God
,
and
hast
no
covering
for
any
of
thy
sins
;
may
not
God
in
the
same
way
of
judgment
say
unto
thee
,
and
bespeak
thee
:
How
dost
thou
present
thy self
before
me
with
all
this
sinfulness
?
thou
knowest
that
I
am
a
God
of
purer
eyes
then
to
behold
sin
,
and
there
is
no
communion
twixt
light
and
darkness
:
I
tell
thee
,
that
there
is
,
No
acceptance
of
thy
person
without
this
Robe
;
the
Lord
cannot
abide
the
sight
of
thee
without
it
,
for
thou
canst
not
but
provoke
him
,
as
oft
as
thou
appears
before
him
in
thy
nakedness
and
vileness
:
No
respect
unto
thy
services
;
not
that
the
Lord
do●h
dislike
any
duty
,
but
that
the
person
must
be
first
covered
with
the
righteousness
of
Christ
,
if
he
would
have
his
offering
to
be
accepted
.
2.
By
nature
we
are
born
naked
,
utterly
destitute
of
this
As
for
the
nativity
(
said
God
to
Jerusalem
)
in
the
day
that
thou
wast
born
,
thy
Navel
was
not
cut
,
neither
wast
thou
washed
in
Water
to
supple
thee
,
neither
wast
thou
salted
at
all
,
nor
swadled
at
all
.
Ezek.
16.
4.
Or
as
Christ
to
the
Church
of
Laodica
,
Thou
art
wretched
,
and
miserable
,
and
poor
,
and
blind
,
and
naked
:
So
we
by
nature
,
cloathed
only
with
raggs
of
corruption
(
with
filthy
raggs
,
Isa.
64.
6.
)
and
,
as
Joshua
in
Zach.
3.
3.
Cloathed
with
filthy
Garments
,
destitute
of
God
,
of
Christ
,
of
all
righteousness
:
as
if
you
should
see
a
naked
child
,
born
with
Sores
,
and
Boils
,
and
Plagues
,
and
Leprosies
,
running
and
spreading
from
top
to
toe
.
3.
You
are
of
no
excellency
without
this
Robe
:
Then
only
we
come
to
excellent
Ornaments
when
this
is
put
on
.
All
the
Robes
you
get
on
you
,
are
but
the
shrouds
of
dead
men
,
or
like
Velvet
cast
over
an
Herse
.
As
Solomon
said
of
beauty
in
a
foolish
woman
,
it
is
but
as
a
Jewel
in
a
swines
snout
:
So
we
say
of
all
other
Garments
,
they
are
Ornaments
put
on
a
base
dead
and
loathsomesoul
.
4.
The
Robe
of
Christs
righteousness
,
there
is
none
like
it
,
for
thy
good
and
benefit
:
For
1.
It
is
an
Ornament
as
well
as
a
Garment
:
All
our
acceptance
It
is
armour
as
well
as
Ornament
:
For
the
preciousness
of
it
,
it
is
a
vesture
of
pure
Gold
;
and
for
the
strength
of
it
,
it
is
as
a
Coat
of
Mail
:
Let
us
put
on
the
Armor
of
Light
,
Rom.
13.
12.
We
may
by
it
,
keep
off
the
strongest
accusations
of
Satan
,
and
stand
even
before
the
judgment-seat
.
I
am
black
but
comely
,
saith
the
Church
,
Cant.
1.
5.
though
in
her self
black
,
yet
in
this
righteousness
comely
.
It
can
answer
all
our
own
imperfections
,
and
all
that
Satan
can
object
against
us
,
or
the
Law
,
or
our
own
fearful
hearts
:
Sins
and
imperfections
,
and
defects
,
cannot
answer
God
;
but
a
perfect
righteousness
can
.
3.
It
is
a
Garment
for
warmth
as
well
as
for
sight
:
When
we
look
on
our selves
and
our
own
righteousness
,
our
spirits
may
dye
within
found
in
Christ
having
his
righteousness
.
There
goes
wonderful
virtue
from
the
hem
of
this
Garment
,
both
to
satisfie
God
,
and
to
pacifie
the
conscience
;
as
Jacob
got
the
blessing
with
the
elder
Sons
Garment
,
so
do
we
get
all
our
mercies
,
and
comforts
,
and
blessings
,
by
being
cloathed
with
the
Robe
of
Christs
righteousness
.
But
how
may
we
know
that
we
have
put
on
this
best
Robe
?
If
we
have
put
on
Christs
Robe
,
we
have
put
off
our
own
Rags
;
(
we
have
put
them
off
,
1.
Affectu
.
2.
Conatu
.
)
As
it
was
with
Joshua
,
Zach.
3.
4.
His
filthy
Rags
were
taken
away
,
and
then
he
was
cloathed
with
change
of
Raiment
:
So
here
,
no
man
can
assure
himself
that
he
is
cloathed
with
Christs
righteousness
,
unless
he
doth
dismantle
himself
of
his
own
unrighteousness
.
Eph.
4.
21.
If
ye
have
been
taught
as
the
truth
is
in
Jesus
;
v.
22.
Put
off
concerning
the
former
conversation
,
the
old
man
which
is
corrupt
according
to
the
deceitful
lusts
.
v.
23.
And
put
on
that
new
man
,
&c.
Rom.
13.
12.
Cast
off
the
Works
of
Darkness
,
and
put
on
the
Armor
of
light
:
For
a
man
to
imagine
that
he
hath
the
Robe
of
Christs
righteousness
,
and
yet
to
walk
in
the
paths
of
unrighteousness
,
in
chambering
and
want●nness
,
in
strife
and
envying
,
in
all
voluptuousness
,
and
beastliness
,
&c.
No
man
,
saith
Christ
,
soweth
a
piece
of
new
Cl●ath
to
an
old
Garment
,
Mark
2.
21.
'T
is
true
,
that
none
but
sinners
are
cloathed
with
this
Robe
;
but
then
it
is
as
true
,
that
no
sinners
are
cloathed
with
it
,
but
strive
with
all
their
might
,
to
put
off
their
sinful
rags
by
hearty
contrition
,
and
confession
,
and
conversion
.
2.
Only
●aith
puts
on
this
Robe
;
the
righteousness
of
God
,
both
for
designation
,
imputation
,
and
acceptation
;
So
it
is
also
called
the
righteousness
of
Faith
:
Not
that
Faith
in
a
formal
sense
is
our
righteousness
:
For
Faith
did
not
dye
for
us
,
no●
can
Faith
of
it self
merit
for
us
;
nor
is
Faith
of
it self
compleat
,
but
imperfect
:
but
because
it
is
the
instrument
which
apprehends
Christ
and
his
righteousness
,
and
by
which
we
put
on
Christ
with
his
righteousness
.
Have
you
Faith
,
or
have
you
not
?
Nay
,
but
deceive
not
your selves
,
The
Faith
which
puts
on
this
righteousness
,
must
be
able
,
1.
To
deny
our
own
righteousness
,
to
take
of
all
confidence
in
the
flesh
;
Faith
cannot
put
on
Christs
righteousness
,
until
it
hath
put
off
your
own
.
2.
To
see
a
need
of
this
righteousness
;
and
to
prize
and
desire
to
be
found
in
it
,
above
and
before
all
other
;
the
Laodiceans
must
see
that
they
are
naked
,
and
then
buy
Raiment
,
Rev.
3.
3.
To
unite
us
to
Jesus
Christ
:
It
must
work
in
us
,
both
estimation
(
for
our
judgments
)
and
acceptation
(
for
our
wills
;
)
so
that
it
must
make
us
one
with
Christ
,
and
so
we
come
to
be
cloathed
with
the
Garment
of
Christ
:
But
perhaps
you
can
rest
upon
your
own
good
meanings
,
works
,
innocency
.
You
are
rich
,
and
need
not
to
borrow
any
Garment
;
you
are
united
to
your
lusts
,
and
will
not
part
with
them
for
Christ
,
nor
for
all
his
Ornament
.
3.
This
Robe
of
righteousness
,
and
that
other
of
holiness
are
inseparable
:
It
is
granted
,
that
inherent
holiness
is
not
formally
the
same
with
imputed
righteousness
;
it
is
granted
,
that
the
one
is
in
Christ
,
the
other
is
in
us
;
that
the
one
is
perfect
,
the
other
is
imperfect
;
that
the
one
is
meritorious
,
the
other
though
it
be
precious
,
yet
it
is
not
meritorious
:
Yet
as
the
light
,
and
heat
of
the
Sun
,
though
the
one
be
not
the
other
,
yer
they
go
together
;
so
the
Robe
of
righteousness
,
and
the
Robe
of
holiness
go
together
;
the
new
Garment
is
only
to
be
seen
upon
the
new
man
.
Therefore
you
read
,
that
Christ
is
made
not
only
Righteousness
,
but
also
Sanctification
:
Righteousness
,
this
is
a
grace
without
us
,
whereby
we
are
advanced
;
Sanctification
,
this
is
a
grace
wrought
within
us
,
by
which
we
advance
and
glorifie
God
;
that
respects
the
State
,
this
the
nature
of
the
person
:
As
Grace
must
reign
through
righteousness
to
eternal
life
,
Ro.
5.
21.
So
also
holiness
must
reign
to
everlasting
life
,
Ro.
6.
22.
The
one
as
a
cause
,
the
other
as
a
means
.
Now
then
,
as
if
thou
canst
discern
any
light
in
the
morning
,
thou
concludest
that
the
Sun
is
risen
,
so
if
thou
canst
discover
any
true
holiness
in
thy
heart
,
thou
maist
conclude
that
the
Sun
of
righteousness
is
risen
:
the
appearing
of
holiness
is
a
sign
of
the
rising
of
righteousness
.
Yea
,
the
Prophet
speaking
of
the
Sun
of
Righteousness
,
saith
,
He
shall
arise
with
healing
in
his
wings
,
Mal.
4.
2.
to
intimate
,
That
where
righteousness
comes
,
there
holiness
comes
.
Ah!
dost
thou
find
no
change
in
thy
Nature
,
in
thy
Judgment
,
in
thy
Mind
,
in
thy
Will
,
in
thy
Affections
?
why
(
as
sure
as
the
Lord
lives
)
thou
hast
not
yet
put
on
this
Robe
of
righteousness
.
Doth
Christ
present
thy
person
unspotted
before
God
?
and
doth
he
(
thinkst
thou
)
leave
thy
heart
with
all
its
spots
and
filthiness
?
[
And
put
a
Ring
on
his
Hand
.
]
This
is
the
second
favour
conferred
on
the
penitent
Prodigal
by
his
Father
.
A
Ring
is
such
a
piece
of
substance
which
is
put
on
the
finger
,
partly
for
Ornament
,
and
partly
to
testifie
Nuptial
union
and
conjunction
.
S.
Chrysostom
doth
conjecture
,
that
the
Ring
in
this
place
is
,
Nuptiarum
insigne
quibus
Christus
Ecclesiam
Sponsat
,
an
embleme
of
the
Espousals
twixt
Christ
and
his
Church
.
So
that
then
we
have
this
Proposition
to
insist
on
:
That
God
gives
unto
the
penitent
person
a
precious
Faith
,
by
which
he
is
Espoused
or
Married
unto
Christ
.
There
are
three
things
,
which
being
explained
,
will
give
up
unto
us
the
full
sense
of
this
Assertion
:
1.
What
it
is
to
be
married
unto
Christ
.
2.
That
Faith
doth
Espouse
and
Marry
a
person
unto
Christ
;
and
what
faith
that
is
,
and
in
what
respect
.
3.
That
the
penitent
person
hath
this
faith
.
Quest.
1.
For
the
first
of
these
;
What
it
is
to
be
Espoused
or
Married
unto
Christ
?
(
which
is
here
signified
by
putting
on
the
Ring
.
)
Sol.
They
who
write
of
Marriage
do
conjecture
that
these
six
things
concur
unto
it
,
1.
Mutuus
Consensus
,
a
mutual
Consenting
.
2.
Mutuus
Contractus
,
a
mutual
Contracting
;
3.
Mutua
Obligatio
,
a
mutual
Obliging
;
4.
Mutua
Conjunctio
,
a
mutual
Union
and
Conjunction
;
5.
Mutua
Potestas
,
a
mutual
faculty
or
Right
;
6.
Mutua
Societas
,
a
mutual
use
or
Society
.
Translate
this
from
a
Civil
to
a
Spiritual
consideration
,
and
then
to
be
married
to
Christ
implyes
,
1.
A
Consent
to
take
or
accept
of
Christ
:
Though
knowledg
of
persons
be
necessary
and
●it
,
yet
it
is
not
sufficient
to
marriage
A
Contracting
of
the
Soul
with
Christ
:
Contractus
is
nothing
An
obliging
of
the
Soul
to
Christ
;
for
,
ex
contractu
oritur
vinculum
;
An
Union
or
Conjunction
with
Christ
:
Before
Marriage
the
persons
were
distinct
,
and
had
no
other
relation
but
what
was
common
to
Nature
;
but
upon
Marriage
two
are
made
one
flesh
,
1
Cor.
6.
16.
This
is
bone
of
my
bone
,
and
flesh
of
my
flesh
,
said
Adam
of
his
Wife
,
Gen.
2.
So
when
the
soul
is
married
unto
Christ
,
not
only
in
respect
of
affection
(
for
love
unites
)
but
likewise
in
respect
of
nature
;
he
that
is
joyned
to
the
Lord
is
one
Spirit
,
saith
the
Apostle
,
1
Cor.
6.
17.
That
Nature
which
is
in
Christ
,
it
is
participated
of
by
him
that
is
married
unto
Christ
;
so
that
there
doth
arise
,
upon
this
marriage
,
the
nearest
and
dearest
relation
of
union
that
is
in
all
the
world
.
5.
A
faculty
of
right
or
interest
:
Indeed
Christs
faculty
over
us
is
,
facultas
Dominii
,
&
facultas
Influ●ntiae
;
Jus
in
re
,
or
as
others
,
a
faculty
of
propriety
.
Though
the
Wife
hath
not
a
power
of
authority
over
her
Husband
,
yet
she
hath
a
power
of
propriety
in
her
Husband
;
that
as
he
can
say
,
This
is
my
Wife
,
so
she
can
say
,
This
is
my
Husband
.
In
like
manner
,
whosoever
is
marryed
unto
Christ
,
he
hath
an
interest
in
the
person
,
in
the
condition
of
Christ
;
there
hath
passed
such
an
intire
,
and
proper
,
and
peculiar
,
and
mutual
resignation
,
that
he
may
say
as
the
Church
in
the
Canticles
,
My
Beloved
is
mine
,
and
I
am
his
:
The
married
unto
Christ
gives
up
the
right
of
his
soul
and
body
unto
Christ
;
O
Lord
Jesus
,
all
that
I
am
,
all
that
I
have
,
all
that
I
can
do
,
is
thine
and
for
thee
.
6.
Lastly
,
Society
and
●se
:
As
marriage
infers
with
it
Co-habitation
and
Co-interest
,
they
dwell
together
,
and
make
use
of
either
,
both
persons
and
estates
.
Thus
is
it
when
any
person
is
married
unto
Christ
,
there
is
a
holy
society
and
fellowship
of
him
with
Christ
;
Christ
dwels
in
him
,
and
he
dwels
in
Christ
;
Christ
delights
in
him
,
and
he
delights
in
Christ
;
Christ
makes
use
of
him
,
and
he
makes
use
of
Christ
:
If
he
wants
grace
,
or
mercy
,
or
strength
,
or
peace
,
or
comfort
,
why
,
saith
Christ
,
I
am
thine
,
I
have
them
for
thee
,
make
use
of
me
:
And
if
Christ
would
use
him
in
any
service
,
Lord
,
saith
the
soul
that
is
married
to
Christ
,
If
thou
wilt
have
me
to
speak
for
thee
,
I
will
speak
for
thee
;
If
thou
wilt
have
me
to
do
for
thee
,
I
will
do
for
thee
;
if
thou
wilt
have
me
to
suffer
for
thee
,
I
will
suffer
for
thee
;
if
thou
wilt
have
me
to
dye
for
thee
;
I
will
dye
for
the
Name
of
Christ
,
said
Paul
.
So
that
you
see
what
the
Ring
in
the
Text
may
import
,
namely
,
the
marriage
of
the
soul
unto
Christ
,
and
what
that
is
.
Quest.
2.
The
next
thing
to
be
discussed
is
,
What
that
is
which
marryeth
us
unto
Christ
?
and
that
I
told
you
was
Faith
:
The
principal
cause
of
this
match
is
the
Spirit
of
Jesus
Christ
,
but
the
internally
instrumental
cause
is
Faith
.
I
know
you
know
the
several
acceptations
of
the
word
Faith
;
I
take
it
in
the
Habitual
sense
,
not
in
the
Doctrinal
,
and
there
too
in
the
choice
and
eminent
part
;
I
mean
,
as
restrained
to
Justifying
and
Saving
:
of
all
other
Graces
in
man
,
this
is
it
which
makes
1.
By
discovering
the
preheminent
excellencies
of
Christ
:
For
make
the
mind
rightly
to
judge
all
sinful
and
worldly
things
as
base
and
vile
,
dr●ss
and
dung
(
Phil.
3.
)
in
comparison
of
Christ
.
Another
is
,
to
represent
unto
the
soul
the
real
and
surpassing
excellencies
of
Christ
.
It
is
the
Jacobs
Staff
which
makes
us
to
take
the
heigth
,
and
depth
,
and
breadth
of
the
excellency
of
Christ
;
that
there
is
no
Beloved
like
Christ
;
he
is
the
Choicest
of
ten
thousand
;
such
a
one
in
whom
the
God-Head
dwels
bodily
;
full
of
Grace
;
the
holy
One
of
God
;
the
brightness
of
the
Fathers
Image
;
the
Lord
of
Life
;
the
Prince
of
Glory
;
the
most
excellent
in
himself
,
and
most
complete
and
absolute
for
the
Redemption
and
Salvation
of
a
sinner
.
2.
By
subjecting
the
Judgment
to
the
assent
and
approbation
of
this
excellent
truth
,
That
none
is
like
Christ
for
a
sinner
;
That
he
is
the
only
Saviour
and
Redeemer
;
and
that
such
an
offer
of
Jesus
Christ
unto
a
sinner
,
is
worthy
of
all
acceptation
;
the
sinner
is
made
for
ever
if
he
can
get
Christ
,
and
he
perishes
for
ever
if
he
enjoyes
him
not
.
As
a
woman
in
a
disposition
to
Marriage
,
she
considers
of
the
person
,
and
his
qualities
,
and
condition
,
and
thinks
often
,
This
man
hath
choice
parts
in
him
,
a
good
estate
,
I
cannot
better
my self
if
I
refuse
him
,
I
see
I
may
do
very
well
if
I
match
unto
him
.
Answerable
effects
doth
Faith
work
in
the
soul
,
it
doth
make
the
minde
of
a
man
to
see
the
superlative
excellency
of
Jesus
Christ
,
and
to
fall
in
liking
of
him
and
them
.
Come
,
I
need
a
Saviour
;
Christ
is
he
,
and
none
else
;
he
is
the
Prince
of
my
peace
,
the
Lord
of
my
life
;
his
Nature
is
excellent
,
Redemption
sufficient
and
proper
,
Laws
righteous
and
good
;
it
is
my
wisdome
,
it
is
my
safety
,
it
is
my
salvation
to
accept
of
him
,
and
to
bestow
my
soul
on
him
.
3.
By
inclining
the
will
to
consent
and
embrace
the
Lord
Jesus
:
For
true
Faith
is
not
a
meer
notion
,
but
an
operating
grace
;
it
(
i.
)
predominant
causes
in
Christ
,
to
accept
of
him
,
and
to
resign
up
to
him
,
rather
than
to
sin
,
or
world
,
or
any
thing
else
;
and
when
the
Will
is
wrought
upon
,
so
as
to
accept
of
Christ
in
his
Person
,
and
Offices
,
and
Estates
,
the
soul
is
now
matched
or
married
to
Christ
by
Faith
.
It
bestows
it self
,
and
gives
Christ
all
the
right
,
and
cleaves
unto
him
in
an
indissoluble
bond
of
affection
and
service
.
Quest.
3.
The
third
resolveable
is
,
concerning
the
Subject
of
this
penitent
person
is
he
who
wears
the
Ring
,
(
i.
)
who
is
an
espoused
The
penitent
person
is
only
the
subject
of
Faith
which
doth
marry
us
to
Christ
;
no
person
is
a
believer
,
who
is
not
a
penitent
person
:
The
Prodigal
,
while
onely
a
Prodigal
,
he
hath
neither
Garment
nor
Ring
;
but
when
he
is
a
returning
Prodigal
,
then
he
hath
both
,
and
not
till
then
.
2.
Onely
penitent
persons
can
evidence
their
faith
and
espousal
unto
Now
if
any
should
yet
further
demand
,
Why
the
Lord
should
give
unto
penitent
persons
a
precious
faith
to
espouse
them
to
Christ
?
I
conjecture
,
briefly
,
that
these
may
be
the
Grounds
or
Reasons
.
1.
To
convince
all
the
world
,
that
there
is
no
loss
in
leaving
of
sin
.
Abjice
tectum
&
tolle
coelum
,
said
one
.
The
repentant
person
forsakes
his
sins
,
but
presently
finds
a
Saviour
;
he
is
divorced
from
that
which
would
damn
him
,
and
by
faith
is
espoused
unto
one
that
will
save
him
.
2.
To
support
the
soul
of
the
penitent
,
which
of
all
other
is
most
sick
and
heavy
laden
:
It
is
most
sensible
of
sin
,
and
guilt
,
and
Gods
displeasure
,
on
all
which
it
cannot
long
look
alone
.
If
the
penitent
person
had
not
faith
to
see
a
Mediatour
,
he
would
not
long
have
an
eye
to
look
upon
his
transgressions
.
It
is
a
truth
,
that
Repentance
could
never
act
it self
,
unless
the
penitent
person
had
faith
to
act
it self
too
.
The
sorrow
in
Repentance
would
infinitely
sink
into
despair
,
and
the
forsaking
of
sin
would
turn
into
a
forsaking
of
God
,
if
Faith
saw
not
a
Mediatour
for
Transgressions
,
and
a
mercifull
God
through
him
.
3.
Lastly
;
The
Lord
intends
singular
mercy
to
the
penitent
Amen
in
Christ
,
(
i.
)
they
are
all
sealed
by
him
,
and
made
good
unto
us
by
him
;
so
that
first
we
must
have
Christ
,
before
the
Promises
made
good
unto
us
by
Christ
:
And
therefore
God
gives
unto
the
penitent
person
the
Grace
of
Faith
to
espouse
him
unto
Christ
,
that
so
he
may
settle
upon
him
all
the
Dowry
(
upon
the
Marriage
)
of
the
rich
mercy
and
good
in
his
precious
Promises
.
The
main
Use
which
I
will
make
of
this
assertion
,
is
,
To
try
our selves
,
whether
we
have
this
precious
Ring
of
Faith
,
(
a
Ring
The
paucity
of
true
believers
.
All
men
have
not
faith
,
saith
the
Apostle
:
All
men
?
nay
,
very
few
;
Who
hath
believed
our
report
?
said
the
Prophet
:
We
preach
,
we
offer
Christ
unto
you
,
we
beseech
you
to
accept
of
the
Lord
of
Life
,
to
give
up
your
hearts
and
lives
unto
him
;
but
who
believes
our
report
?
We
tell
you
that
Christ
is
better
than
all
the
world
,
his
bloud
is
better
than
sin
,
it
's
better
to
love
and
serve
him
than
world
or
sin
;
but
who
believes
our
report
?
Men
care
not
to
know
the
excellencies
of
Christ
,
they
prize
him
not
,
they
care
not
to
hear
him
speak
in
his
Ordinances
,
they
will
in
no
wise
consent
and
yield
to
his
terms
and
conditions
.
2.
The
Vtility
of
it
.
To
the
Sacrament
of
the
Lords
Supper
,
if
we
come
without
our
Wedding-Ring
,
it
will
be
as
sad
a
day
to
us
,
as
to
him
who
came
without
his
Wedding
Garment
.
We
do
not
onely
receive
no
good
at
the
Sacrament
;
for
we
have
neither
hand
nor
mouth
to
take
and
eat
,
if
we
have
not
Faith
;
not
title
at
all
to
the
intrinsecal
benefits
by
Christ
,
if
we
have
not
faith
in
him
.
Nay
,
we
occasion
much
evil
and
Judgment
upon
our selves
,
we
adventure
to
eat
and
drink
our
own
damnation
,
not
discerning
the
Lords
body
:
And
righteously
may
the
Lord
judge
us
for
coming
to
his
Sacrament
without
Faith
,
for
as
much
as
in
so
doing
,
we
do
not
onely
presume
against
an
express
prohibition
that
we
should
hold
off
,
but
also
we
do
(
at
the
least
interpretatively
)
assay
to
make
God
a
Liar
,
and
a
favourer
of
all
villany
,
as
if
he
would
put
his
Seal
of
Pardon
and
mercy
,
and
for
all
the
good
of
his
Covenant
in
Christ
,
to
a
wicked
,
impenitent
,
and
unbelieving
sinner
.
3.
The
Hypocrisie
of
our
hearts
,
so
apt
to
deceive
themselves
with
shadows
in
stead
of
substances
,
not
The
misery
and
danger
:
Suppose
But
you
will
reply
,
We
trust
that
we
are
truly
penitent
persons
,
and
that
God
hath
given
unto
us
such
a
Faith
,
whereby
we
are
really
married
unto
Christ
.
Sol.
Well
;
if
that
be
so
,
you
have
great
cause
to
bless
the
Lord
:
And
that
you
may
not
be
deceived
therein
,
I
will
deliver
unto
you
,
some
proper
effects
which
that
Faith
produceth
in
every
soul
that
is
indeed
married
unto
Wife
see
that
she
reverence
her
Husband
,
saith
the
Apostle
,
Ephes.
5.
She
must
both
acknowledg
My
Lord
,
and
my
God
,
saith
Thomas
.
In
a
word
,
Faith
(
if
right
)
exalts
the
Excellency
of
Christ
,
and
the
Authority
of
Christ
;
the
Excellencies
of
his
Person
,
and
the
Authority
of
his
Will
and
Laws
.
2.
Election
:
None
but
Christ
:
Or
as
Paul
,
I
desire
to
know
nothing
but
Christ
crucisied
:
So
the
true
believer
,
Give
me
Christ
,
I
have
enough
,
I
have
that
which
is
best
of
all
;
he
is
the
the
Optimum
and
the
Vnicum
to
Faith
.
3.
Affection
:
Conjugal
unity
of
Love
;
the
other
is
intensive
,
and
it
is
a
redundancy
of
Love
:
Thus
is
it
with
us
;
if
Faith
hath
espoused
us
unto
Christ
,
it
do●h
kindle
in
us
a
love
unto
Christ
;
not
a
divided
love
,
a
love
to
Christ
,
and
a
love
to
sin
;
a
love
to
Christ
,
and
a
love
to
the
world
;
but
an
united
love
;
none
is
by
us
esteemed
and
loved
as
our
Lord
,
but
Christ
:
Nor
doth
it
satisfie
it self
with
a
remiss
and
diminutive
love
,
which
may
serve
any
inferiour
object
;
but
as
Christ
is
in
himself
the
most
excellent
object
,
so
Faith
produceth
such
a
degree
of
love
which
bears
some
proportion
with
that
object
,
viz.
a
superlative
love
,
a
love
of
Christ
above
all
,
and
more
then
all
;
more
set
on
Christ
than
on
any
other
object
,
which
yet
may
lawfully
be
loved
more
than
our
father
,
or
mother
,
or
wife
,
or
children
.
Do
we
find
this
love
in
our
hearts
to
Christ
,
against
all
,
and
above
all
?
Nay
again
,
True
conjugal
love
infers
with
it
a
Love
,
1.
of
Complacency
,
to
delight
in
the
thing
loved
;
2.
of
Society
,
to
be
with
the
person
loved
:
Is
it
so
with
us
?
what
delght
have
we
in
Christ
?
in
his
person
,
in
his
excellencies
,
in
his
works
,
in
his
ord●●ances
?
Is
it
our
best
joy
to
hear
him
,
to
see
him
,
to
speak
with
him
.
4.
Subjection
:
I
confess
that
marriage
doth
not
make
the
Thy
desire
,
saith
God
,
Gen.
3.
16.
shall
be
to
thy
husband
,
and
he
shall
rule
over
thee
.
If
thou
hast
a
Faith
which
doth
espouse
thee
unto
Christ
,
that
Faith
brings
thy
heart
into
the
obedience
and
subjection
of
Christ
.
It
subjects
thy
will
to
Christs
will
,
and
thy
judgment
to
his
truths
,
and
thy
desire
to
his
rule
,
and
thy
works
to
his
laws
.
If
Christ
would
have
thee
be
and
do
one
thing
,
and
thou
wilt
be
and
do
another
,
that
thy
will
is
still
contradicting
of
Christs
will
,
and
thy
way
is
still
contrary
to
his
way
:
Though
a
man
may
be
married
to
such
a
stubborn
and
perverse
piece
,
yet
Christ
is
not
;
for
all
that
are
married
unto
him
by
Faith
,
have
in
some
measure
wrought
in
them
,
an
obediential
spirit
,
desirous
to
know
the
mind
of
the
Lord
,
and
willing
to
live
godly
in
Christ
Jesus
.
Now
this
subjection
which
is
the
effect
of
an
espousing
Faith
,
hath
these
properties
in
it
,
viz.
1.
Vniversality
;
the
wife
is
subject
in
all
things
:
2.
Diligence
;
we
must
take
care
to
please
him
:
3.
Delightfulne●●
;
it
must
be
no
burthen
:
4.
Constancy
;
as
long
as
we
live
,
we
must
be
subject
to
the
will
of
our
Lord
.
The
last
Use
shall
be
for
Exhortatiou
,
That
in
case
you
find
And
shoes
on
his
Feet
.
This
is
the
third
Favour
which
is
bestowed
upon
the
repenting
Prodigal
;
his
Lips
were
kissed
,
his
Back
was
clothed
,
his
Hand
was
adorned
,
and
now
his
Feet
are
shod
;
the
penitent
person
is
onely
the
compleat
person
.
But
what
these
Will
and
Affections
,
so
Eccles.
5.
1.
2.
For
the
actions
and
courses
themselves
,
which
Solomon
calls
the
path
of
our
feet
,
Prov.
4.
26.
And
in
this
sense
David
saith
,
Wilt
thou
not
keep
my
feet
from
falling
?
Psal.
56.
13.
and
God
is
said
to
guide
the
feet
of
his
People
,
and
to
preserve
the
feet
of
his
Saints
,
1
Sam.
2.
9.
And
Shoes
on
the
feet
,
are
also
diversly
taken
in
a
metaphorical
sense
:
1.
Sometimes
for
a
mortified
disposition
to
the
world
,
as
the
shoes
keep
the
feet
at
a
distance
from
the
earth
,
and
with
them
we
trample
upon
the
earth
.
2.
Sometimes
for
strength
against
passive
injuries
and
evils
;
as
feet
shod
can
pass
upon
sharp
thorns
and
stones
;
this
is
called
,
Feet
shod
with
the
preparation
of
the
Gospel
of
Christ
,
Ephes.
6.
3.
Sometimes
for
a
●it
ability
in
all
walking
;
for
the
shoes
do
not
onely
adorn
the
feet
,
but
strengthen
them
in
and
unto
motion
:
From
all
which
we
may
,
I
think
,
observe
this
Proposition
.
That
God
doth
enable
a
penitent
person
with
grace
and
strength
for
a
better
and
singular
walking
or
course
of
Life
and
Obedience
.
The
Prodigal
before
his
Conversion
walked
with
naked
feet
,
wildly
,
loosely
,
disgracefully
,
dangerously
;
but
upon
his
repentance
,
he
hath
shoes
put
on
his
feet
;
not
onely
his
Heart
is
altered
,
but
his
Life
;
not
onely
his
disposition
,
but
condition
;
not
onely
his
condition
,
but
his
conversation
:
He
was
another
man
,
and
now
walks
as
another
man
.
The
same
you
see
in
Paul
,
before
his
Conversion
,
and
after
it
:
Before
his
Conversion
,
his
feet
were
swift
to
shed
bloud
,
he
persecuted
the
Saints
and
Members
of
Christ
to
the
death
;
but
after
his
Conversion
,
he
exalts
Jesus
Christ
,
and
is
endeared
in
highest
affection
unto
him
and
his
servants
,
prizeth
Christ
above
all
,
loves
Christ
above
all
,
strives
for
the
propagation
and
for
the
obedience
of
the
Gospel
above
all
,
and
his
feet
carry
him
to
most
places
and
persons
for
the
service
of
Christ
:
And
this
alteration
in
the
course
of
life
,
Paul
expresseth
to
be
in
all
that
are
effectually
called
and
converted
,
that
they
do
not
now
walk
as
other
Gentiles
,
Ephes.
4.
17.
nor
as
they
themselves
once
did
,
in
darkness
and
voluptuousness
,
but
do
put
off
their
old
Conversation
,
Ephes.
4.
22.
and
walk
as
children
of
the
light
,
Ephes.
5.
8.
and
become
servants
of
righteousne●●
,
Rom.
6.
18.
and
have
their
fruits
unto
●oliness
.
v.
22.
But
the
Question
may
be
,
What
that
singular
course
of
living
or
walking
is
,
unto
which
God
doth
enable
penitent
persons
?
Sol.
I
conjecture
of
it
thus
.
1.
It
is
an
heavenly
and
spiritual
walking
before
God
;
and
in
Noah
,
a
walking
with
God
;
in
the
Galatians
,
a
walking
in
the
Spirit
;
in
others
,
a
walking
in
Christ
;
in
the
Phillippians
,
a
conversation
in
heaven
.
Before
our
conversion
,
we
mind
nothing
,
and
endeavour
after
nothing
,
and
imploy
our selves
in
nothing
but
sinfull
,
sensual
,
vain
things
and
courses
:
But
when
the
soul
is
truly
made
penitential
,
now
our
hearts
mind
a
God
,
and
his
Word
,
and
his
Glory
;
now
they
meditate
on
his
Will
and
Laws
,
now
they
crave
after
Grace
and
heavenly
strength
,
now
they
busie
and
endeavour
,
What
shall
we
do
to
be
saved
?
Now
our
feet
can
bring
us
to
the
Courts
of
God
,
and
now
we
can
conscionably
prize
and
use
communion
with
God
;
we
take
more
delight
a
thousand
times
to
read
his
Word
,
than
all
Play-books
,
and
merry
Histories
;
to
hear
the
voice
of
Christ
,
to
be
reforming
of
what
is
evil
,
to
be
much
in
Prayer
,
and
all
the
works
of
holy
Obedience
,
than
in
any
wicked
or
vain
way
whatsoever
.
2.
It
is
a
regular
course
of
life
:
The
feet
,
when
shoes
are
on
them
,
are
then
restrained
,
as
it
were
,
and
confined
;
they
are
3.
It
is
an
even
and
upright
course
of
life
;
as
the
shoes
keep
their
feet
were
straight
feet
,
Ezek.
1.
7.
not
like
the
Images
feet
in
Daniel
2.
33.
which
were
part
of
Iron
,
and
part
of
Clay
.
A
conversation
that
is
like
the
Prophets
cake
,
which
was
not
turned
,
Hos.
7.
8.
Dough-baked
bread
on
the
one
side
,
and
dough
on
the
other
;
so
P●ous
in
one
part
,
and
Impious
in
another
;
publickly
Religious
,
and
secretly
Prophane
;
in
one
society
Angelical
,
in
another
Diabolical
;
in
one
place
a
Doctrine
,
and
in
an
other
an
Use
of
Confutation
:
like
a
Fish
,
to
give
a
frisk
into
the
Aire
,
and
then
to
plunge
into
the
Ocean
of
Lusts
.
Such
a
Leopard-like
life
,
spotted
course
is
ignoble
;
when
the
Christian
runs
,
like
that
Beast
with
two
feet
of
different
length
,
with
a
general
unevenness
in
his
wayes
;
but
strait
feet
are
those
which
the
Penitent
walks
withal
:
as
he
hath
not
an
heart
and
an
heart
,
so
he
hath
not
a
foot
and
a
foot
:
T
is
granted
,
he
may
be
sometimes
lam●
and
trip
;
frailties
and
infirmities
befal
the
best
,
but
an
even
,
equal
tenour
is
yet
to
be
found
in
the
main
bulk
of
his
paths
.
He
hath
no
Artificial
shoes
,
wider
and
lesser
,
made
on
purpose
,
but
in
the
bent
of
his
heart
and
endeavours
,
desires
to
have
a
good
conscience
in
all
things
,
void
of
offence
to
God
and
man
.
The
Philosopher
doth
distinguish
twixt
a
Complexion
which
ariseth
from
Passion
,
and
that
which
buds
out
from
an
Habitual
temper
;
when
a
person
occasionally
blusheth
,
though
he
be
of
a
pale
Complexion
,
yet
colour
ariseth
in
his
face
;
but
the
Sanguine
temper
is
still
of
a
ruddy
face
:
Passionate
actions
are
rare
and
unequal
,
but
natural
are
frequent
and
even
.
The
penitent
,
in
the
whole
course
of
his
conversation
,
is
homo
quadratus
,
square
,
and
uniform
,
and
beautiful
,
and
comely
in
the
expression
of
holiness
.
4.
It
is
Ingenious
and
single
:
His
life
moves
not
by
several
Gregory
Nazianzen
distinguisheth
of
three
sorts
of
men
;
some
are
Mercenaries
,
who
work
to
get
a
good
reward
;
others
are
Servants
,
who
work
to
avoid
punishment
;
others
are
Sons
,
and
these
labour
for
the
highest
good
,
to
enjoy
God
,
and
to
set
out
his
Glory
:
Whether
we
live
,
we
live
unto
the
Lord
,
saith
the
Apostle
.
The
Christian
lives
by
the
Lord
;
By
the
Grace
of
God
,
I
am
that
I
am
,
said
Paul
.
And
he
lives
upon
the
Lord
,
The
life
that
I
now
live
,
I
live
by
the
Faith
of
the
Son
of
God
,
saith
S.
Paul
again
.
And
he
lives
unto
the
Lord
,
both
to
his
approbation
and
to
his
honour
,
So
that
Christ
may
be
magnified
,
saith
Paul
yet
again
:
his
intentions
are
such
as
have
the
glory
of
God
most
principally
in
them
;
so
that
if
you
could
unbowel
the
wayes
of
a
Christian
to
discern
their
scope
,
you
should
find
in
them
this
Inscription
,
To
the
Glory
of
God
.
And
the
actions
themselves
(
for
the
course
of
them
)
are
such
as
respect
the
glory
of
God
,
they
are
all
of
them
Holiness
to
the
Lord
,
God
is
magnified
by
them
.
5.
It
is
a
profitable
Walking
:
The
impenitent
man
is
a
dead
Prophets
girdle
,
rotten
,
and
good
for
nothing
.
Either
he
is
a
dead
letter
,
barren
to
any
good
,
or
he
is
a
killing
letter
,
doing
much
evil
;
either
he
is
a
rotten
stick
,
good
for
nothing
,
or
else
he
is
a
fire-brand
,
causing
much
wickedness
.
But●
when
a
person
becomes
penitent
,
now
his
heart
is
made
go●d
,
and
his
life
becomes
profitable
.
As
Paul
wrote
of
Onesimus
to
Philemon
,
That
in
time
past
he
was
unprofitable
to
him
,
but
now
,
saith
he
,
profitable
to
thee
and
me
.
There
is
good
to
be
got
by
him
that
is
made
good
;
blood
runs
through
all
the
veins
of
his
Conversation
;
one
may
get
heat
at
his
fire
,
and
light
at
his
candle
,
and
refreshing
at
his
streams
,
and
clothing
by
his
fleece
;
one
may
melt
by
his
tears
,
go
by
his
light
,
learn
to
trust
by
his
faith
,
to
fear
by
his
tenderness
,
to
live
by
his
obedience
.
Oh
how
he
strives
to
convert
others
,
with
S.
Austin
;
to
give
knowledg
to
others
,
with
S.
Paul
;
to
warn
and
beseech
others
,
with
Lot
;
to
profit
thesouls
of
others
,
and
help
the
bodies
of
others
.
In
his
general
calling
he
is
diligent
,
and
in
his
particular
he
is
active
;
his
counsels
are
savoury
,
and
his
walkings
are
heavenly
,
such
as
may
save
himself
and
those
about
him
,
if
they
be
so
humble
and
wise
as
to
apprehend
and
learn
.
6.
Lastly
,
It
is
a
comely
walking
;
how
beautiful
are
thy
feet
withshoes
,
saith
Christ
of
the
Church
,
Ca●t.
7.
1.
(
Congruous
to
to
glori●ie
our
father
which
is
in
heaven
.
2.
Quest.
Thus
you
see
what
that
better
and
singular
course
of
life
is
,
unto
which
God
enables
penitent
persons
:
Now
let
us
consider
the
Reasons
why
God
doth
enable
them
thus
to
walk
.
It
cannot
but
be
thus
,
if
you
consider
1.
The
principle
which
is
implanted
in
them
:
As
things
are
in
being
,
so
they
are
in
working
;
that
nature
which
is
most
predominant
in
any
,
hath
still
the
command
of
the
actions
in
him
.
Doth
the
penitent
now
live
an
heavenly
life
?
Why
,
God
hath
given
unto
him
a
spiritual
,
and
heavenly
nature
;
He
is
made
pertaker
of
the
Divine
Nature
,
which
of
all
others
is
most
holy
,
and
spiritual
,
and
heavenly
.
Doth
he
order
his
life
by
the
rule
of
the
Word
?
Why
,
the
Word
of
God
is
ingraffed
in
him
,
and
abides
in
him
in
the
virtues
and
efficacies
of
it
,
so
that
he
was
converted
by
it
,
and
will
now
be
guided
by
it
.
Doth
he
lead
an
upright
life
?
Why
,
the
Lord
hath
taken
from
him
the
spirit
of
guile
and
deceitfulness
,
and
hath
given
unto
him
an
One
heart
,
a
plain
,
sincere
,
perfect
,
or
upright
heart
;
a
right
heart
which
cannot
abide
doubling
,
and
dividing
,
and
hollowness
,
but
it
is
of
the
truth
;
there
is
truth
in
the
inward
parts
,
and
therefore
there
is
truth
in
the
outward
acts
.
Doth
he
lead
a
single
life
for
Divine
Glory
?
Why
,
he
hath
received
real
grace
from
God
,
which
will
work
only
for
God
;
the
Waters
which
come
from
the
Sea
,
will
run
into
the
Sea
again
.
Doth
he
live
a
profitable
life
?
Why
,
it
is
the
nature
of
true
grace
,
and
true
repentance
to
make
us
as
active
in
a
good
way
,
as
we
were
violent
in
a
bad
;
the
nature
of
Good
is
to
be
diffusive
,
as
the
nature
of
fire
is
to
heat
,
and
of
the
Sun
is
to
give
light
:
The
love
of
Christ
constraineth
me
(
saith
Paul
.
)
Doth
he
adorn
his
holy
profession
with
an
answerable
conversation
?
Why
!
how
can
it
be
otherwise
,
but
that
gracious
habits
,
should
breed
gracious
acts
;
and
glorious
qualities
,
should
breed
glorious
effects
?
It
is
the
nature
of
a
Star
to
shine
,
as
it
is
the
nature
of
dirt
to
defile
;
and
it
is
the
nature
of
a
Diamond
to
sparkle
,
as
it
is
of
the
earth
to
be
b●ack
,
&c.
2.
The
peculiar
disposition
of
Repentance
.
Repentance
in
newness
of
life
:
It
is
against
the
truth
of
Repentance
for
a
man
to
live
the
same
life
,
to
keep
on
the
same
course
,
for
this
is
impenitency
;
not
conversion
,
but
continuation
;
not
a
regress
,
but
a
progress
;
not
a
change
of
life
,
but
a
course
of
the
same
life
:
But
when
Repentance
comes
,
change
comes
;
for
what
is
repentance
but
the
new
purpose
for
a
new
life
?
A
man
must
be
what
he
was
not
,
and
do
that
which
he
never
did
,
and
run
an
other
course
quite
contrary
to
what
he
did
;
put
off
the
old
conversation
,
and
put
on
a
new
;
Cease
to
do
evil
,
and
learn
to
do
well
;
put
off
the
service
of
unrighteousness
,
and
become
the
servant
of
holiness
:
this
is
to
be
a
penitent
.
2.
Another
is
revenge
:
you
know
the
Apostle
makes
this
one
of
the
fruits
of
godly
sorrow
and
repentance
;
yea
what
revenge
?
2.
Cor.
7.
Now
this
revenge
,
as
it
consists
in
many
other
things
,
so
in
this
especially
;
that
as
we
have
imployed
our
soules
and
bodies
in
wicked
acts
to
serve
against
the
Lord
to
his
dishonor
,
so
now
we
imploy
and
improve
them
in
holy
services
to
the
proper
glory
of
God
;
now
we
busy
them
,
to
know
him
,
to
love
him
,
to
obey
him
,
to
honour
him
:
The
penitent
person
is
so
sensible
of
the
infinite
dishonour
which
God
hath
had
by
his
sinful
life
,
that
if
he
had
now
a
thousand
souls
and
bodies
,
and
ten
thousand
lives
,
all
were
little
enough
in
all
holiness
of
Conversation
to
redeem
those
dishonours
,
and
repair
them
.
3.
The
peculiar
intentions
which
God
hath
towards
penitent
persons
.
He
doth
intend
much
glory
to
himself
by
them
:
for
these
are
the
people
whom
he
doth
form
for
his
glory
,
and
raise
up
to
declare
his
praise
,
as
is
evident
in
Paul
,
and
all
other
singular
penitents
,
they
have
been
the
great
instruments
of
his
glory
;
but
they
cannot
bring
him
glory
unless
they
be
enabled
to
live
better
lives
then
before
.
If
they
be
alienated
from
the
life
of
God
,
they
necessarily
are
alienated
from
the
glory
of
God
.
Right
believing
,
and
right
living
,
these
are
our
methods
to
display
the
glory
of
God
.
2.
He
doth
intend
much
peace
and
joy
unto
their
Consciences
;
a
peace
which
passeth
all
understanding
,
and
a
joy
which
passeth
all
expression
;
even
that
which
springs
from
his
gracious
favour
and
reconciliation
with
them
in
Christ
,
which
both
pacifies
the
conscience
,
and
also
quickens
and
revives
it
.
But
this
could
not
be
,
unless
he
enabled
them
to
new
and
better
lives
;
the
life
of
holiness
is
the
only
path
of
peace
,
that
of
wickedness
is
a
way
which
knows
not
peace
;
there
is
no
peace
unto
wicked
men
,
nor
unto
wicked
wayes
.
And
for
Joy
,
that
only
breeds
joy
in
conscience
,
which
makes
the
conscience
not
to
accuse
,
but
excuse
;
not
to
torment
,
but
comfort
;
only
the
new
life
is
the
properly
joyful
and
comfortable
life
;
there
are
no
spirits
in
the
life
which
is
not
spiritual
.
3.
He
doth
intend
much
outward
mercy
to
them
:
See
how
full
the
field
of
blessings
is
to
the
penitent
;
but
it
He
doth
intend
them
Glory
before
men
,
and
Glory
with
himself
in
heaven
:
For
the
penitent
he
makes
to
be
the
excellent
on
earth
;
his
refined
pieces
of
gold
,
a
choice
people
whom
Nations
shall
honour
,
and
the
people
shall
call
blessed
.
When
a
man
leaves
a
sordid
and
ignominious
course
of
sinning
,
he
then
becomes
honourable
in
the
eyes
of
God
,
and
reputable
in
the
eyes
of
men
.
Now
the
spots
of
Leprosie
fall
off
from
Naoman
,
and
his
flesh
grows
clear
and
fair
;
but
how
should
this
Sun
break
out
,
if
the
clouds
still
remaine
?
Of
necessity
the
life
must
alter
,
if
we
would
have
the
opinions
of
men
to
alter
;
yea
,
and
to
what
purpose
is
it
to
imagine
an
eternal
life
hereafter
,
unless
we
here
first
live
an
holy
life
,
without
which
no
man
shall
see
God
?
Doth
God
inable
the
true
penitent
to
a
new
and
better
life
or
then
let
us
reflect
on
our
wayes
and
lives
.
How
do
we
live
?
Never
talk
that
thy
heart
is
as
good
to
God-ward
as
any
mans
though
thy
life
be
vile
;
thou
deludest
thy self
;
if
thy
life
be
evil
,
assuredly
thy
heart
is
not
good
:
The
Tree
,
sayes
our
Saviour
,
is
known
by
his
fruits
;
for
a
person
to
talk
of
a
penitent
heart
,
and
what
terror
he
hath
had
for
sin
,
and
in
some
particulars
to
mak●
a
little
semblance
of
godliness
,
when
yet
all
this
while
he
goes
on
in
a
course
of
drunkenness
,
or
of
uncleanness
,
of
riotousness
,
or
of
lying
,
or
of
pride
,
or
of
covetousness
,
or
of
injustice
,
or
of
scoffing
,
&c.
What
a
monstrous
and
wilful
deceit
is
this
of
a
mans
soul
?
Thou
a
penitent
,
who
art
still
a
servant
of
Lust
!
Thou
a
penitent
,
who
still
walkest
in
darkness
!
Thou
a
penitent
whose
very
course
of
life
is
nothing
but
a
confutation
of
repentance
,
a
trade
in
sin
!
Knowest
thou
not
,
O
sinner
,
that
where
the
heart
is
changed
,
the
life
will
change
?
If
thou
hast
once
put
off
thy
corrupt
nature
,
thou
wilt
easily
put
off
thy
corrupt
conversation
.
Who
doth
as
he
did
,
if
he
be
not
as
he
was
?
No
,
real
repentance
turns
us
,
and
that
is
,
from
the
love
of
sin
in
the
heart
,
and
from
the
course
of
sin
in
the
life
;
as
it
suffers
thee
not
to
be
an
hypocrite
,
so
it
abhors
that
thou
shouldst
be
profane
;
if
thy
life
be
bad
,
question
it
not
,
thy
heart
is
bad
;
that
filthy
speech
comes
from
thy
filthy
Nature
,
that
haughty
look
from
thy
proud
Nature
,
that
griping
hand
from
thy
cruel
Nature
,
that
fraudulent
tongue
from
thy
cousening
Nature
.
2.
As
much
are
they
deceived
who
go
on
gently
and
gravely
in
their
old
,
But
secondly
,
If
any
of
you
take
your selves
to
be
penitents
,
I
beseech
you
then
,
let
us
carefully
shew
it
by
our
lives
and
conversations
.
Consider
to
this
purpose
,
1.
If
there
be
truth
of
Repentance
,
there
will
be
newness
of
Conversation
:
A
monstrous
taing
to
see
a
man
start
up
and
walk
with
his
Coffin
and
Grave-cloaths
.
If
it
be
light
it
will
shine
,
and
if
it
be
fire
it
will
heat
,
and
if
it
be
salt
it
will
season
;
if
thy
heart
be
purged
indeed
,
thy
life
will
also
be
reformed
indeed
.
If
ye
have
been
taught
as
the
truth
is
in
Jesus
:
put
off
,
concerning
the
former
conversation
,
the
old
man
.
2.
The
Lord
●esus
hath
purchased
thy
Life
as
well
as
thy
Soul
,
and
redeemed
thy
Conversation
as
well
as
thy
Nature
;
Christ
hath
suffered
for
us
in
the
flesh
,
that
we
should
no
longer
live
the
rest
of
our
time
in
the
flesh
,
1
Pet.
4.
1
,
2.
Christ
hath
dyed
for
thee
,
that
now
thou
shouldst
live
unto
him
.
3.
The
honour
of
Religion
lyes
upon
thy
The
souls
of
men
lie
much
upon
their
life
:
What
Greg.
Nazianz
.
The
comfort
and
peace
of
thy
Conscience
lies
much
in
it
:
The
reward
will
be
great
to
the
life
that
is
good
:
It
s
true
,
Look
on
all
who
are
truly
penitent
,
or
have
been
so
,
how
tender
and
circumspect
they
have
been
of
their
lives
and
walkings
:
How
extremely
circumspect
was
David
of
his
tongue
,
Psa.
39.
and
as
exceedingly
pensive
for
any
unbeseeming
word
or
fact
,
much
more
for
any
scandalous
evo●
;
such
a
fool
,
such
a
beast
was
I
,
Psa.
51.
So
the
Apostles
,
both
in
their
wayes
and
in
their
directions
unto
all
the
Saints
,
pressing
earnestly
,
and
that
by
the
Lord
Jesus
,
that
they
live
and
walk
as
becometh
Saints
,
and
as
becometh
the
Gospel
,
and
that
the
Name
of
Christ
be
not
blasphemed
;
and
as
as
who
hath
called
them
is
holy
,
so
should
they
be
holy
in
all
manner
of
conversation
.
Quest.
But
how
should
our
lives
be
so
led
,
that
it
may
appear
not
formal
performances
of
Religious
Services
;
in
the
main
Duties
;
not
an
empty
cloud
,
a
naked
vizard
,
a
life
without
life
.
2.
Adequate
,
and
not
partial
ways
of
obedience
,
like
and
dislike
.
3.
Constant
,
and
not
light
and
changeable
exercises
of
holy
acts
;
without
wavering
and
unsetledness
.
Secondly
,
Men
:
And
here
the
walking
or
conversation
must
be
,
Those
in
relation
to
us
:
And
here
the
life
must
be
an
Observance
,
without
contempt
and
slighting
of
those
to
whom
honour
is
due
;
2.
Affection
with
love
and
pity
,
without
scorn
or
rigour
;
3.
A
Care
,
with
furtherance
of
their
souls
,
without
neglect
and
weariness
.
For
this
my
son
was
dead
,
and
is
alive
again
;
he
was
lost
,
and
is
found
:
And
they
began
to
be
merry
,
These
words
seem
to
be
an
Abridgement
of
the
whole
Parable
of
the
Prodigal
Child
.
And
they
comprehend
in
them
,
1.
His
natural
,
sinfull
,
or
unconverted
condition
;
[
This
my
son
was
dead
,
and
was
lost
.
]
A
natural
man
is
a
dead
man
,
and
a
lost
man
;
either
of
these
expresses
a
sad
misery
,
but
both
of
them
conclude
him
compleatly
miserable
.
2.
His
supernatural
,
changed
,
or
converted
condition
;
[
and
is
alive
again
,
and
is
found
.
]
No
man
lives
,
till
he
be
a
converted
man
.
Fuit
(
said
Seneca
)
non
vixit
;
&
ab
eo
tempore
censemur
,
ex
quo
in
Christo
renascimur
,
saith
Hierome
.
3.
The
joy
,
comfort
,
and
delight
of
that
altered
condition
;
[
And
they
began
to
be
merry
.
]
Joy
is
a
drop
distilled
from
Grace
;
the
condition
is
then
comfortable
,
when
it
is
godly
.
I
begin
with
the
first
part
,
and
there
with
the
lost
estate
of
the
Prodigal
;
where
observe
,
That
every
sinfull
or
unconverted
man
is
a
lost
man
.
[
This
my
son
was
lost
.
]
There
are
two
sorts
of
sinners
in
Scripture
,
Finally
impenitent
:
These
are
irrecoverably
lost
;
lost
,
and
never
found
.
Thus
Judas
was
lost
;
None
of
them
is
lost
,
but
the
son
of
perdition
,
Joh.
17.
1.
And
of
such
the
Apostle
speaks
,
If
our
Gospel
be
hid
,
't
is
hid
to
them
that
are
lost
.
2
Cor.
4.
3.
2.
Temporary
wanderers
;
who
quantum
ad
statum
presentem
are
lost
,
but
quoad
decretum
de
futuro
shall
be
found
:
To
these
that
saying
seems
to
refer
,
in
Luk.
19.
10.
The
Son
of
Man
is
come
to
seek
and
to
save
that
which
was
lost
.
Again
,
One
may
be
said
to
be
lost
,
1.
who
is
stept
out
of
the
way
:
Every
sinning
is
a
straying
,
and
every
straying
is
a
kind
of
lostness
;
thus
even
a
converted
man
is
many
times
lost
.
I
have
gone
astray
(
saith
David
,
Psal.
119.
170.
)
like
a
lost
sheep
.
2.
Who
is
not
as
yet
come
into
the
way
:
Thus
the
unconverted
man
is
lost
.
Psal.
58.
3.
The
wicked
are
estranged
from
the
womb
;
they
go
astray
as
soon
as
they
be
born
.
And
Psal.
14.
3.
They
are
gone
aside
.
And
Rom.
9.
12.
They
are
all
gone
out
of
the
way
.
Now
an
unconverted
man
may
be
called
a
lost
man
,
in
eight
He
hath
lost
his
God
:
Every
man
(
at
the
first
)
had
God
to
be
his
God
;
but
man
sinned
,
and
by
sin
every
man
lost
God
:
We
never
lose
our selves
,
but
when
we
lose
our
God
;
and
we
never
lose
our
God
,
but
by
sinning
.
There
was
one
once
,
who
lost
his
Kingdome
for
a
draught
of
Water
;
and
Image
of
God
,
that
Royal
Crown
is
gone
;
2.
of
the
Favour
of
God
,
that
friendly
look
is
gone
;
3.
of
the
Society
of
God
,
that
sweet
fruition
is
gone
;
4.
of
the
Happiness
of
God
,
that
onely
life
is
gone
:
A
Just
God
remains
still
,
and
a
Mighty
God
remains
still
;
but
the
Gracious
God
is
lost
,
but
the
Blessed
God
is
lost
.
2.
He
hath
lost
his
Paradise
:
Paradise
was
the
garden
of
Write
that
man
childless
,
said
God
of
Coniah
;
so
may
it
be
said
of
an
unconverted
sinner
,
Write
that
man
comfortless
.
Or
as
Jeremiah
said
of
Pashur
,
Thou
shalt
be
called
Magor-missabib
,
terrour
round
about
;
the
same
may
be
affirmed
of
this
sinner
,
He
is
exiled
from
all
comfort
and
blessing
,
there
is
no
peace
unto
him
,
no
blessing
;
he
cannot
justly
expect
one
crop
of
mercy
,
not
one
good
day
all
his
days
;
the
womb
is
a
prison
,
the
world
a
sea
,
sin
a
grave
,
life
a
wilderness
,
death
an
hell
,
to
a
wicked
man
.
3.
He
hath
lost
his
soul
:
And
what
is
left
when
my
soul
is
lost
?
There
are
divers
kinds
of
losses
;
some
Losses
are
Gain
Pauls
loss
,
Phil.
3.
)
Some
Losses
are
a
Pain
to
us
,
a
little
diminution
,
an
excire
onely
of
this
or
that
comfort
;
some
lose
Sin
,
and
get
Christ
;
some
lose
Earth
,
and
get
Heaven
;
but
no
loss
like
the
loss
of
the
Soul
:
Now
every
unconverted
man
hath
lost
this
Jewel
,
this
Soul
of
his
:
He
hath
lost
his
Soul
,
1.
To
Satan
,
who
hath
the
dominion
and
use
of
it
,
he
rules
,
and
he
works
mightily
in
it
,
and
over
it
;
a
wicked
mans
soul
is
the
Devils
slave
,
he
takes
it
captive
at
his
pleasure
:
2.
To
a
condemning
and
revenging
God
;
The
soul
that
sins
shall
die
;
the
Lease
is
forfeited
;
sin
forfeits
the
soul
into
the
hands
of
a
condemning
God
,
and
there
it
is
stayed
for
ever
,
unless
a
price
be
paid
by
the
bloud
of
Christ
to
ransome
and
recover
it
.
4.
He
hath
lost
his
Excellencies
:
His
Glory
is
departed
.
Sinfull
But
man
dieth
,
and
man
giveth
up
the
ghost
,
and
where
is
he
?
Job
14.
10.
So
here
,
man
hath
sinned
,
and
man
hath
lost
all
his
excellencies
,
and
where
is
he
?
Adam
,
where
art
thou
?
said
God
:
A
sad
question
,
Where
art
thou
?
An
hour
since
,
Adam
was
Adam
;
but
upon
his
sinning
,
Adam
,
where
is
Adam
?
Where
is
righteous
Adam
?
Where
is
Adam
,
who
had
power
to
believe
,
to
love
,
to
obey
all
my
will
?
Where
is
he
?
and
where
is
all
this
?
All
is
lost
.
5.
He
hath
lost
his
way
,
his
way
home
:
Every
sinfull
man
is
They
are
all
gone
out
of
the
way
;
v.
17.
The
way
of
peace
they
have
not
known
.
Psal.
95.
10.
It
is
a
people
that
do
err
in
their
hearts
,
and
they
have
not
known
my
ways
.
The
lost
sinner
hath
an
erring
mind
,
and
an
erring
heart
,
and
erring
affections
.
There
is
but
one
way
to
come
back
to
God
,
which
is
by
Christ
,
(
I
am
the
way
,
&c.
)
but
the
lost
sinner
knows
not
Christ
,
nor
the
way
unto
Christ
.
6.
He
hath
lost
his
Ability
:
He
who
once
had
power
to
fall
,
7.
The
sinner
is
also
lost
in
respect
of
his
Title
and
Plea
,
and
By
Temptation
:
The
Devil
lost
his
own
happiness
,
and
by
his
cunning
seducements
,
Man
lost
his
happiness
too
.
Four
things
he
By
his
own
will
.
And
there
were
(
besides
our
original
Liberty
ad
utrumlibet
)
four
principal
sins
which
Pride
,
2.
Vnbelief
,
3.
Presumption
,
4.
Discontentment
.
Object
.
But
how
may
a
man
know
that
he
is
as
yet
in
a
lost
condition
?
Every
lost
man
is
a
man
afar
off
.
In
longum
abiit
,
he
is
gone
was
gone
into
a
far
Countrey
.
When
the
Ephesians
were
lost
,
where
were
they
?
Afar
off
,
Ephes.
2.
17.
When
the
Israelites
were
lost
,
where
were
they
?
They
are
gone
away
far
from
me
,
Jer.
2.
5.
A
natural
man
is
far
from
God
,
(
take
me
right
,
)
you
can
never
find
God
and
a
wicked
man
together
;
his
nature
is
far
from
God
,
and
his
thoughts
are
far
from
God
,
and
his
affections
are
far
from
God
:
O
,
he
cannot
endure
the
presence
of
God
,
he
cannot
endure
Holiness
,
he
cannot
endure
holy
Ordinances
,
nor
holy
Services
,
nor
holy
Admonitions
,
nor
holy
Reproofs
,
nor
any
holy
Communion
;
the
further
he
is
from
these
,
the
better
doth
he
think
his
condition
to
be
.
A
man
is
never
at
home
till
he
hath
a
God
,
and
till
he
stands
in
Gods
presence
,
and
till
he
hath
communion
with
his
God
:
But
the
natural
man
,
&c.
2.
Every
lost
man
is
in
a
false
way
,
in
Didst
thou
ever
yet
return
to
That
a
lost
sinner
may
be
found
.
[
This
my
son
was
lost
,
and
is
found
]
In
Scripture
there
is
a
two-fold
finding
.
1.
We
are
Seek
the
Lord
,
while
he
may
be
found
,
Isa.
55.
6.
I
found
him
whom
my
soul
loveth
,
Cant.
3.
4.
2.
God
is
said
to
find
us
.
Now
God
finds
a
sinner
two
ways
:
1.
Judicially
,
and
in
wrath
,
ad
evertendum
;
2.
Graciously
,
and
in
mercy
,
ad
convertendum
.
Here
three
Questions
offer
themselves
to
be
discussed
.
Quest.
1.
Who
is
it
that
finds
a
lost
sinner
?
Sol.
The
Answer
I
will
seek
that
which
was
lost
,
Ezek.
34.
16.
It
was
he
who
found
Abraham
in
Caldea
amongst
the
Idolaters
,
and
David
among
the
sheep-folds
,
and
Manasses
among
the
thorns
and
bushes
,
and
Paul
in
the
way
to
Damascus
,
and
Matthew
at
the
receit
of
Custome
,
and
the
Israelites
in
their
bloud
,
and
Mary
Magdalene
in
her
uncleanness
.
The
sinner
cannot
find
himself
;
he
can
lose
himself
,
but
he
cannot
find
himself
;
he
can
wander
,
but
he
cannot
return
of
himself
:
Avertere
a
De●
,
man
can
do
that
;
but
convertere
ad
Deum
,
man
cannot
do
this
.
Man
loves
to
wander
;
but
to
come
back
,
man
hath
neither
will
nor
power
.
No
man
can
●ind
a
lost
sinner
.
He
may
find
a
lost
sinner
,
by
way
of
discovery
,
but
he
cannot
find
him
by
way
of
recovery
;
I
may
discover
,
but
not
recover
;
2.
Bewail
,
but
not
prevail
;
3.
give
Counsel
,
but
not
give
Grace
:
I
may
see
one
running
from
God
,
but
I
cannot
bring
him
back
to
God
;
I
may
see
him
wandring
to
Hell
,
but
I
cannot
set
his
heart
to
turn
back
to
Heaven
;
and
I
may
bewail
a
lost
sinner
,
yet
I
cannot
prevail
upon
a
lost
sinner
;
and
I
can
give
him
counsel
to
come
home
,
but
I
cannot
give
him
grace
to
come
home
:
It
is
God
,
God
onely
,
who
can
find
a
lost
sinner
.
Quis
ovem
perdicam
requirere
debeat
,
nonne
qui
perdidit
,
quis
perdidit
?
nonne
qui
habuit
?
Quis
habuit
,
nonne
qui
●ecit
.
So
Tertullian
appositely
,
He
onely
that
made
man
,
he
onely
it
is
who
can
find
the
sinner
.
Quest.
2.
How
God
finds
a
lost
sinner
?
Sol.
There
are
He
is
moved
with
compassion
towards
him
;
the
He
intends
good
to
this
particular
lost
sinner
.
I
will
surely
have
mercy
on
him
.
I
have
seen
his
ways
,
and
will
heal
him
.
I
know
the
thoughts
that
I
think
towards
him
,
thoughts
of
good
,
and
not
of
evil
.
I
will
glorifie
all
my
mercy
and
goodness
in
this
very
sinner
;
I
will
not
suffer
him
to
run
on
thus
,
I
will
look
after
him
,
I
will
bring
him
home
to
my self
,
and
save
him
.
3.
He
sends
out
after
him
;
one
servant
,
and
another
He
makes
a
privy
search
after
him
;
for
(
perhaps
)
lights
on
him
at
length
:
And
then
the
Lord
lights
on
a
lost
sinner
,
when
he
actuates
and
quickens
Conscience
in
him
,
which
now
can
be
silent
no
longer
,
but
cries
out
,
Lord
,
here
he
is
;
Here
is
the
Swearer
,
Drunkard
,
Whoremonger
,
Sabbath-breaker
,
&c.
And
now
out
comes
the
lost
sinner
,
with
a
trembling
heart
,
and
a
guilt-smiting
spirit
,
Lord
,
who
is
it
that
you
look
for
?
do
you
look
after
a
sinner
,
a
lost
sinner
?
I
am
the
man
you
look
for
:
Oh
I
have
sinned
,
I
have
wandred
,
I
have
been
lost
all
my
Oh
I
have
sinned
,
I
have
wandred
,
I
have
been
lost
all
my
days
;
What
shall
I
say
unto
thee
,
O
thou
preserver
of
men
?
or
what
shall
I
do
?
Oh!
if
thou
takest
not
pity
on
me
,
if
thou
shewest
not
mercy
unto
me
,
I
perish
,
I
die
,
I
am
lost
for
ever
.
6.
He
deals
with
this
sinner
to
return
and
come
back
unto
him
.
Hos.
14.
1.
O
Israel
,
return
unto
the
Lord
thy
God
;
for
thou
hast
fallen
by
thine
iniquity
.
And
there
are
four
ways
which
the
Lord
useth
to
prevail
upon
a
lost
sinner
,
to
turn
back
unto
him
:
By
Conviction
of
his
Propositions
of
Mercy
:
As
S.
John
ran
after
that
young
lost
man
of
Jerusalem
,
crying
unto
him
,
Return
,
my
son
,
return
;
Christ
will
yet
accept
of
thee
,
Christ
will
yet
shew
thee
mercy
.
So
doth
the
Lord
God
,
when
he
would
bring
back
a
lost
sinner
;
Return
,
saith
he
,
and
live
,
return
and
live
.
Ezek.
18.
32.
Though
thou
hast
forgot
the
Duty
of
a
Child
,
yet
I
have
not
put
off
the
Affection
of
a
Father
:
I
am
that
Father
,
in
whose
house
there
is
bread
enough
,
and
to
spare
;
Do
but
come
back
unto
me
,
and
all
shall
be
well
:
Canst
thou
live
without
Bread
?
canst
thou
live
without
my
Mercy
?
Mercy
shall
be
thine
,
if
thou
wilt
return
from
thy
lost
and
sinfull
courses
.
4.
By
directing
him
into
the
way
of
coming
back
:
As
1.
With
mournfull
confession
of
his
sins
.
Hos.
14.
2.
Take
with
you
words
,
and
return
unto
the
Lord
;
say
unto
him
,
Take
away
iniquity
,
and
receive
us
graciously
.
2.
With
penitential
reformation
.
Isa.
55.
7.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
on
him
,
and
to
our
God
,
for
he
will
abundantly
pardon
.
3.
With
believing
application
:
Thou
must
go
,
saith
God
,
to
my
Son
;
for
he
is
the
way
and
the
life
,
and
he
came
to
seek
and
to
save
that
which
was
lost
.
Seventhly
:
Lord
lays
hold
on
this
poor
lost
soul
,
by
his
Almighty
Spirit
of
Grace
,
and
puts
into
him
a
returning
heart
,
an
other
heart
,
and
makes
him
willing
and
glad
to
leave
his
sinfull
wayes
,
and
to
return
to
himself
,
and
to
implore
his
reconciled
favour
and
acceptance
in
Jesus
Christ
:
Which
being
done
,
now
is
the
lost
sinner
found
indeed
;
for
then
,
and
then
onely
is
a
lost
sinner
found
,
when
he
,
in
truth
,
turns
back
to
God
,
and
enjoys
him
as
his
reconciled
God
in
Christ
.
Jer.
3.
22.
Return
,
ye
back-sliding
children
:
Behold
,
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
.
Quest.
3.
Why
doth
God
thus
look
after
and
find
a
lost
sinner
?
yet
the
soul
of
a
sinner
is
worth
the
looking
after
.
The
sinner
is
the
Devils
creature
,
but
the
soul
is
(
The
soul
that
I
have
made
,
saith
God
,
Isa.
57.
16.
)
The
lost
sheep
was
worth
the
looking
after
,
and
so
was
the
lost
groat
;
surely
then
a
lost
soul
is
worth
the
looking
after
,
which
is
,
at
least
,
of
as
much
value
as
a
lost
Groat
.
Christ
(
saith
Theophylact
on
Matth.
18.
)
was
the
man
who
left
the
Ninety
nine
sheep
,
and
lookt
after
one
lost
sheep
;
he
left
the
the
society
of
Angels
in
Heaven
,
to
find
one
lost
Soul
on
Earth
.
O
,
the
Soul
of
Man
is
a
precious
,
a
valuable
Substance
,
made
only
by
God
,
and
fit
only
to
match
and
converse
with
God
.
2.
As
God
knows
so
God
knows
the
loss
of
a
Soul
:
O
Sirs
!
we
make
little
account
of
losing
souls
;
but
verily
no
loss
like
the
loss
of
a
soul
:
As
Christ
spake
of
the
fall
of
that
house
,
The
fall
thereof
was
great
,
that
's
true
of
the
loss
of
a
soul
,
the
loss
thereof
is
very
great
.
A
man
,
in
the
event
,
loseth
nothing
,
though
he
loseth
all
the
world
,
if
his
soul
be
not
lost
:
But
if
the
soul
be
lost
,
all
is
lost
,
all
is
lost
to
an
eternity
;
and
therefore
the
Lord
,
out
of
unspeakable
pity
,
looks
after
a
lost
sinner
.
Jesus
Christ
hath
laid
down
a
price
for
some
souls
,
and
Jesus
Christ
shall
see
of
the
travel
of
his
soul
,
he
shall
have
his
purchase
to
the
full
value
.
4.
God
will
have
some
to
magnifie
the
riches
of
his
glorious
Grace
,
and
Love
,
and
Kindness
,
and
Mercy
,
yea
,
and
to
enjoy
eternal
Glory
with
himself
;
therefore
he
will
find
some
lost
sinners
:
For
no
sinner
but
a
found
sinner
,
can
either
glorifie
God
,
or
be
glorified
with
him
.
The
first
Use
shall
be
for
Examination
of
our selves
,
Whether
our
lost
souls
be
found
thus
of
God
,
or
no
?
I
will
propound
unto
you
,
1.
Some
Arguments
or
Motives
to
put
you
upon
this
Trial.
2.
Then
the
Trials
or
Characters
of
a
person
whom
God
in
mercy
hath
found
.
The
Arguments
which
may
move
us
to
a
serious
Trial
,
whether
Every
man
is
lost
,
but
every
man
is
not
found
:
All
are
lost
,
but
few
are
found
;
Mat.
7.
13.
Wide
is
the
gate
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
that
go
in
thereat
.
v.
14.
But
strait
is
the
gate
,
and
narrow
is
the
way
that
leadeth
unto
life
,
and
●ew
there
be
that
●ind
it
.
You
read
of
a
general
complaint
,
They
are
all
gone
out
of
the
way
;
but
you
read
not
of
a
general
acclamation
,
They
are
all
returned
into
the
way
.
Take
the
way
of
finding
a
lost
sinner
,
and
bringing
him
home
to
God
,
either
1.
by
Repentance
:
Why
!
the
number
of
sinners
is
exceeding
large
,
but
the
number
of
repenting
sinners
is
very
scant
.
As
he
said
once
of
an
Army
,
Here
are
many
Men
,
but
few
Souldiers
;
so
may
it
be
said
in
this
case
:
Sinners
are
like
the
Sands
in
the
sea
,
very
numerous
;
but
Penitent
Sinners
are
like
Pear●s
in
thesea
,
very
rare
and
precious
.
2.
By
Faith
:
All
are
sinners
,
but
few
,
very
few
are
●rue
believers
:
Historical
Faith
,
though
it
be
a
common
faith
,
yet
it
is
not
very
common
;
Who
hath
believed
our
report
?
They
are
the
●ewest
part
of
the
world
,
who
do
credere
Christum
,
believe
that
there
is
a
Christ
;
but
how
few
,
even
of
these
,
do
credere
in
Christum
,
believe
in
Christ
?
And
Men
are
never
found
,
till
Faith
be
found
in
them
.
2.
It
is
a
very
bad
,
and
a
very
sad
condition
,
not
to
be
found
out
of
,
but
to
be
found
still
in
a
lost
condition
:
If
it
were
no
more
but
this
,
That
such
a
person
cannot
find
himself
under
the
clasp
or
compass
of
any
saving
mercy
,
this
were
heavy
:
To
be
in
a
D●sert
,
and
not
to
know
that
ever
he
shall
come
alive
out
of
it
;
to
be
in
the
Ocean
,
and
not
to
know
that
ever
he
shall
come
safe
to
Land
;
to
be
in
a
sinfull
condition
,
and
not
to
know
whe●her
ever
Divine
Mercy
will
pull
him
out
of
this
condition
:
Yet
this
is
the
case
of
a
lost
sinner
;
he
cannot
tell
whether
ever
Divine
Mercy
will
look
after
him
,
or
no
;
perhaps
it
will
,
perhaps
it
will
not
.
But
besides
this
,
let
's
consider
what
may
find
that
lost
sinner
,
whom
Divine
Mercy
hath
not
yet
effectually
and
graciously
found
.
1.
All
external
miseries
may
suddenly
●ind
him
.
Adam
In
the
fulness
of
his
sufficiency
(
saith
Zophar
,
Job
20.
22.
)
he
shall
be
in
streights
,
every
hand
of
the
wicked
shall
come
upon
him
,
v.
23.
When
he
is
about
to
fill
his
belly
,
God
shall
cast
the
fury
of
his
wrath
upon
him
,
and
shall
rain
it
upon
him
while
he
is
eating
.
2.
A
guilty
and
amazing
Conscience
may
quickly
find
him
;
that
inward
Hell
,
as
one
speaks
:
The
terrours
are
upon
him
,
Job
20.
25.
When
Judas
had
lost
himself
,
how
quickly
did
he
find
a
guilty
Conscience
?
It
is
an
heavy
thing
,
to
be
found
out
by
that
which
,
as
Bernard
speaks
,
is
Bailiff
,
and
Jailor
,
and
Witness
,
and
Jury
,
and
Sheriffs
,
and
Judge
,
and
Executioner
too
.
Every
man
that
finds
me
will
kill
me
,
said
Cain
,
Gen
4.
3.
And
Death
may
find
thee
;
to
which
thou
wilt
say
,
as
Ahab
to
the
Prophet
,
Hast
thou
found
me
,
O
mine
enemy
?
And
Yea
,
I
have
found
thee
,
because
thou
hast
sold
thy
se●f
to
work
evil
in
the
sight
of
the
Lord
,
1
Kin.
21.
20.
4.
And
Gods
condemning
Judgment
will
find
thee
.
If
thou
,
O
lost
sinner
,
be
not
now
found
to
thy
conversion
,
God
will
one
day
find
thee
to
thy
subversion
;
if
Mercy
finds
thee
not
to
come
back
to
God
,
Justice
shall
find
thee
to
cast
thee
quite
away
from
God
.
3.
It
is
an
unspeakable
joy
,
if
thou
canst
find
that
God
hath
in
mercy
●ound
thy
l●st
soul
.
O
there
are
many
precious
mercies
Rescuing
mercy
:
He
is
delivered
from
Sin
and
Satan
.
Is
it
not
a
mercy
to
be
freed
of
a
Disease
,
of
a
Prison
?
O
what
then
to
be
delivered
from
Sin
,
from
Satan
!
2.
Pardoning
mercy
.
That
of
the
Prophet
is
certainly
verified
of
thee
,
in
Jer.
50.
●0
.
In
those
days
,
and
in
that
time
,
saith
the
Lord
,
the
iniquity
of
Israel
shall
be
sought
for
,
and
there
shall
be
none
;
and
the
sins
of
Judah
,
and
they
shall
not
be
found
:
for
I
will
pardon
them
,
&c.
3.
Reconciled
communion
with
thy
God
:
Thou
who
wast
found
in
Jail
before
,
mayest
now
be
found
in
thy
Fathers
house
;
thou
who
wast
a
Vagabond
before
,
art
now
a
Son
;
God
hath
accepted
of
thee
,
thou
hast
found
favour
in
his
eyes
,
and
mayest
find
free
access
unto
his
presence
▪
If
God
hath
found
thee
in
mercy
,
it
will
not
be
long
ere
that
soul
of
thine
shall
be
found
in
Glory
.
4.
Many
men
do
reckon
upon
it
,
that
they
are
found
,
when
yet
they
remain
in
a
lost
condition
.
There
are
three
things
which
discover
the
mistake
of
men
in
this
kind
.
1.
Though
they
say
,
that
they
have
found
out
their
sinfull
condition
,
yet
still
they
remain
in
their
sinfull
condition
.
2.
Though
they
say
,
that
they
have
found
out
the
true
way
of
life
,
yet
they
cannot
be
found
walking
in
that
way
of
life
.
3.
Though
they
say
that
God
hath
found
them
,
yet
you
cannot
find
them
to
fear
this
God
,
nor
to
love
this
God
,
nor
to
honour
and
exalt
this
God
;
all
the
marks
of
Lostness
are
upon
them
,
ignorance
,
blindness
,
superstition
,
profaneness
,
vile
wayes
,
&c.
But
will
some
say
,
How
may
one
know
,
that
God
hath
found
(
in
converting
mercy
)
his
lost
soul
?
This
leads
me
to
the
second
thing
,
which
comprehends
the
Trials
or
Characters
of
a
lost
soul
truly
found
:
And
there
are
Nine
infallible
Evidences
of
a
lost
person
graciously
found
.
1.
When
a
lost
sinner
is
found
by
God
,
he
doth
then
●ind
himself
to
be
utterly
lost
.
Vnclean
,
unclean
,
said
the
Leper
.
Undone
,
undone
,
God
be
mercifull
to
me
a
sinner
,
said
the
Publican
.
In
me
there
dwels
no
good
,
I
am
the
greatest
of
sinners
,
said
Paul
.
God
finds
us
by
making
us
to
find
our selves
.
There
is
a
vast
difference
twixt
1.
A
vulgar
confession
,
I
am
a
sinner
,
all
men
are
sinners
;
2.
An
experimental
conviction
,
I
am
the
lost
sinner
,
these
sins
,
these
my
sins
have
undone
me
;
I
am
undone
and
lost
for
such
a
sin
,
and
for
such
a
sin
;
I
perish
,
I
perish
,
if
I
get
not
out
of
this
condition
;
my
God
is
lost
,
and
my
soul
will
be
lost
;
I
am
gone
from
God
,
I
am
out
of
the
way
of
life
;
if
I
stay
here
,
I
die
:
I
perish
for
hunger
,
said
the
found
Prodigal
.
Thou
lookest
on
thy self
and
state
,
but
how
?
as
sinfull
!
well
;
but
doest
thou
look
on
that
thy
sinfull
estate
,
as
a
perishing
,
as
thy
perishing
condition
?
as
a
condition
,
not
a
day
,
not
an
hour
,
not
a
moment
more
to
be
stayed
in
?
Doest
thou
look
on
it
as
on
the
Leak
in
the
Ship
,
as
a
sinking
Leak
,
as
a
splitting
Rock
,
as
a
soul-destroying
,
murthering
,
ruining
condition
?
The
Lord
never
finds
any
man
,
but
he
finds
him
and
brings
him
back
,
so
as
he
shall
acknowledge
who
hath
found
him
,
(
even
a
God
,
)
and
what
hath
found
him
,
(
even
his
mercy
;
)
and
this
will
never
be
acknowledged
,
until
God
makes
us
first
to
see
how
utterly
lost
we
were
;
that
the
found
sinner
may
say
,
'T
was
mercy
that
pitied
me
,
't
was
mercy
that
looked
after
me
,
't
was
mercy
that
lighted
on
me
,
't
was
mercy
which
dealt
with
me
,
wooed
me
,
overcame
me
,
brought
me
back
,
saved
me
;
meer
mercy
;
for
I
was
utterly
lost
,
I
had
perished
,
if
mercy
had
not
recovered
me
,
&c.
2.
When
God
finds
a
lost
sinner
,
that
sinner
finds
himself
without
all
strength
to
come
back
to
God
.
Though
you
find
your selves
to
have
lost
your
God
,
yet
if
you
can
find
strength
of
your
own
to
bring
you
back
unto
your
God
,
assuredly
your
lost
souls
are
not
found
:
For
(
to
speak
punctually
)
no
man
finds
himself
lost
,
who
as
yet
can
find
any
thing
in
himself
to
set
up
himself
;
if
I
yet
possess
strength
,
I
am
not
yet
lost
:
But
a
truly
and
experimentally
lost
soul
,
feels
in
it self
not
onely
a
loss
of
God
,
but
also
of
power
to
come
forth
,
to
come
back
to
God
;
Rom.
5.
Without
strength
.
It
knows
not
,
by
its
own
light
,
one
foot
of
the
way
;
and
when
it
is
made
known
,
alas
,
it
finds
no
power
to
stir
;
nay
,
if
I
might
have
mercy
and
heaven
upon
the
freest
terms
,
but
for
coming
home
,
I
am
not
able
to
do
it
.
O
how
a
found
lost
soul
complains
!
It
complains
as
much
of
an
impotent
heart
,
as
of
a
wandring
heart
:
I
cannot
come
,
I
cannot
turn
this
wandring
heart
into
the
right
way
;
come
back
to
my
God
I
should
,
but
come
I
cannot
;
go
to
Christ
I
should
,
but
go
I
cannot
;
if
Christ
doth
not
come
to
me
,
I
shall
never
be
able
to
come
to
him
;
if
he
doth
not
seek
me
,
I
shall
never
seek
him
;
i●
he
finds
not
me
with
strength
,
I
shall
never
find
him
with
comfort
and
safety
.
3.
If
God
hath
indeed
found
thee
,
Thou
wilt
,
above
all
things
,
desire
to
be
found
in
Christ
.
The
found
soul
presently
finds
a
need
of
Christ
,
Paul
,
as
soon
as
mercy
found
him
,
would
by
no
means
be
found
in
himself
,
but
by
all
means
be
found
in
Christ
;
That
I
may
be
found
in
him
,
saith
Paul
,
Phil.
3.
9.
There
was
a
Nobleman
(
one
Elyearius
)
who
was
supposed
to
be
lost
,
and
his
Lady
sent
up
and
down
to
find
him
;
One
at
length
meets
with
him
,
and
tels
him
how
sollicitous
his
Wife
was
to
find
him
out
;
O
(
answered
he
)
commend
me
to
my
Wife
,
and
tell
her
,
That
if
she
desires
to
find
me
,
she
must
look
for
me
in
the
heart
of
Jesus
Christ
,
for
there
onely
am
I
to
be
found
.
And
verily
,
there
is
no
poor
soul
,
whom
God
is
finding
and
bringing
home
to
himself
,
on
whom
he
hath
imprinted
a
true
sense
of
his
lostness
,
but
presently
the
soul
cries
out
,
What
shall
I
do
?
what
shall
I
do
to
be
saved
?
O
that
I
might
have
Christ
!
and
O
that
I
might
be
found
in
Jesus
Christ
!
Remember
two
things
:
1.
That
the
Lord
will
bring
back
to
himself
no
soul
,
but
by
Jesus
Christ
:
Christ
is
the
sinners
way
to
the
Father
;
he
is
the
door
by
which
you
are
admitted
:
If
ever
the
Lord
casts
an
eye
on
thee
,
or
take
thee
by
the
hand
,
it
is
for
his
Christ's
sake
.
2.
A
lost
soul
,
which
is
found
,
finds
an
absolute
need
of
Jesus
Christ
:
Nothing
out
of
Christ
can
make
peace
,
can
justifie
,
can
reconcile
,
can
set
us
straight
,
can
make
us
accepted
.
Had
I
all
other
things
,
and
had
not
Christ
,
I
were
still
a
lost
person
:
Had
I
the
righteousness
of
Angels
,
yet
if
I
had
not
Christ
,
I
were
lost
;
could
I
mourn
,
could
I
repent
,
could
I
pray
,
could
I
live
holily
,
could
I
walk
exactly
,
yet
I
am
lost
;
I
am
still
lost
,
until
I
get
into
Christ
.
I
count
all
things
but
loss
,
for
the
excellency
of
the
knowledge
of
Jesus
Christ
my
Lord
.
God
will
look
on
me
as
my
Judge
,
he
will
look
on
me
as
his
enemy
,
he
will
not
own
me
as
a
Father
,
as
a
reconciled
Father
,
but
in
Christ
.
4.
If
thy
lost
soul
be
truly
found
,
then
Jesus
Christ
may
be
found
in
that
lost
soul
of
thine
.
They
report
of
Ignatius
,
that
the
Letters
of
Jesus
were
found
written
in
his
heart
:
This
I
dare
affirm
,
That
the
Picture
of
Christ
,
the
Graces
of
Christ
,
the
Life
of
Christ
,
is
to
be
found
in
every
found
man
.
Paul
,
Lydia
,
the
Jailor
,
Christ
was
sought
by
them
,
and
found
in
them
.
It
cannot
be
,
that
a
sinner
should
be
found
,
if
Christ
be
not
to
be
found
in
him
.
Why
!
if
thou
be
a
Christless
man
,
who
doubts
it
,
but
that
thou
art
a
lost
man
?
Now
do
not
deceive
thy
soul
;
thou
canst
say
,
that
Christ
once
was
to
be
found
in
the
Temple
,
and
▪
Christ
once
was
to
be
found
on
the
Cross
,
and
Christ
is
still
to
be
found
at
the
right
hand
of
his
Father
;
but
is
there
not
one
place
more
where
thou
canst
find
him
?
hast
thou
not
a
heart
?
Is
Christ
to
be
found
there
,
I
say
,
there
,
in
thy
heart
?
I
find
him
in
thy
Ear
when
thou
hearest
,
and
I
find
him
in
thy
mouth
when
thou
speakest
,
and
thou
findest
him
in
thy
mind
when
thou
thinkest
;
but
still
I
ask
,
Dost
thou
find
him
in
thy
heart
?
which
loves
,
which
fears
,
which
joys
,
which
delights
,
which
embraceth
?
O
,
is
Christ
in
thy
heart
!
what
?
a
found
man
,
and
nothing
of
Christ
to
be
found
in
thee
!
I
know
not
,
perhaps
wilt
thou
reply
.
Why
this
is
strange
,
that
Christ
should
be
in
thee
,
and
thou
never
know
it
!
Christ
dwels
in
the
broken
heart
,
in
the
believing
heart
;
Christ
lives
in
him
,
who
onely
lives
upon
Christ
.
Christ
was
a
crucified
Christ
,
doth
he
cru●ifie
thy
heart
?
He
was
a
holy
Christ
,
doth
he
purifie
thy
heart
?
He
was
an
humble
Christ
,
doth
he
abase
thy
heart
?
He
was
a
tender
Christ
,
doth
he
mollifie
thy
heart
?
He
was
a
satisfying
Christ
,
doth
he
pacifie
thy
heart
?
He
was
an
obedient
Christ
,
doth
he
command
,
doth
he
lead
,
doth
he
rule
thy
heart
?
He
did
for
thee
,
canst
thou
do
for
him
?
He
died
for
thee
,
canst
thou
suffer
for
him
?
He
loved
thee
,
canst
thou
delight
in
him
?
5.
If
the
Lord
hath
graciously
found
thy
lost
soul
,
and
indeed
Then
thou
wilt
●ind
sufficiency
,
an
enough
at
least
,
in
thy
Fathers
house
.
There
is
enough
in
God
,
to
allure
and
draw
a
sinner
home
,
to
keep
a
sinner
at
home
that
he
needs
not
wander
abroad
,
mercy
and
pleasures
for
evermore
:
This
the
Prodigal
discover'd
afar
off
,
even
in
the
birth
of
his
finding
;
There
is
bread
enough
,
and
to
spare
.
God
seems
a
poor
thing
,
a
mean
thing
,
an
insufficient
thing
to
a
lost
man
;
and
therefore
he
wanders
up
and
down
,
and
serves
his
lusts
,
and
begs
from
the
Creatures
to
make
him
out
some
delight
,
some
pleasure
,
some
profit
,
some
subsistence
,
some
contentment
:
But
God
is
a
rich
thing
,
a
Fulness
;
He
alone
is
enough
;
One
God
is
enough
for
my
one
soul
,
if
my
soul
indeed
be
found
of
him
:
O
,
he
hath
Mercy
enough
for
me
to
save
me
,
Love
enough
for
me
to
delight
me
,
Pleasure
enough
for
me
to
comfort
me
,
Dignity
enough
for
me
to
advance
me
,
Help
enough
for
me
to
preserve
me
;
Happiness
enough
for
me
,
to
save
me
.
If
I
want
Grace
,
he
is
the
God
of
Grace
;
if
I
want
Peace
,
he
is
the
God
of
Peace
;
if
I
want
Mercies
,
he
is
the
Father
of
Mercies
;
if
I
want
for
Earth
,
the
Earth
is
the
Lords
;
if
I
would
have
Heaven
,
he
is
the
God
of
my
Salvation
.
Now
,
friend
,
what
say
you
?
hath
God
found
your
lost
soul
?
and
what
hath
your
soul
found
in
your
God
?
What
canst
thou
say
of
this
God
,
of
his
Mercy
,
Love
,
Entertainment
,
Communion
?
With
thee
the
fatherless
findeth
mercy
;
Thy
favour
is
better
than
life
;
It
is
good
for
me
to
draw
near
unto
God
;
canst
thou
say
thus
?
is
there
bread
enough
for
thee
in
thy
Fathers
house
?
If
so
,
why
doest
thou
yet
run
away
?
run
abroad
to
Sin
for
delight
,
to
the
Creature
for
satisfaction
?
6.
If
God
hath
graciously
found
thee
,
and
brought
thee
out
of
Thou
wilt
be
afraid
to
lose
thy self
again
,
to
wander
again
,
to
go
astray
again
from
thy
God
who
hath
found
thee
.
There
are
six
things
which
the
found
and
recovered
person
doth
apprehend
:
1.
The
great
iniquity
in
his
formerly
lost
and
wandring
course
of
life
.
2.
His
great
vanity
all
that
while
,
to
forsake
his
own
mercies
,
to
sow
the
wind
,
and
reap
the
whirlwind
.
What
profit
had
ye
in
those
things
whereof
ye
are
now
ashamed
?
Rom.
6.
3.
The
great
kindness
and
love
which
God
hath
manifested
towards
his
lost
soul
,
in
bringing
him
back
to
himself
,
and
now
to
own
him
as
a
Father
doth
a
Son
▪
4.
The
great
ingratitude
,
to
displease
that
mercy
which
was
pleased
to
find
him
.
5.
The
madness
of
folly
,
to
return
to
an
experimental
misery
,
and
to
forfeit
sweet
mercy
,
which
he
hath
liberally
tasted
since
he
was
found
.
6.
The
great
hazard
,
whether
mercy
will
ever
look
after
him
any
more
,
who
hath
so
presumptuously
abused
mercy
received
.
O
no
;
the
found
sinner
hath
found
such
freeness
,
fulness
,
sweetness
of
entertainment
;
such
rich
mercy
,
such
free
love
,
such
wonderfull
kindness
,
that
as
Peter
in
another
case
,
(
it
is
good
for
us
to
be
here
;
)
or
as
the
returning
Church
,
(
it
is
best
being
with
my
first
Husband
;
)
or
as
Paul
about
his
being
with
Christ
,
so
he
about
continuing
and
complying
with
his
God
,
It
is
best
of
all
.
And
therefore
he
cries
out
against
all
temptations
,
Shall
I
return
to
folly
,
when
God
hath
spoken
peace
?
shall
I
sin
again
,
since
Gad
hath
given
me
such
a
deliverance
as
this
?
O
no
,
O
no
;
Canaan
is
better
then
Egypt
,
Paradise
is
better
then
a
wilderness
,
a
Fathers
House
is
better
then
to
serve
Swine
,
plenty
is
better
then
famine
;
Now
God
smiles
on
me
,
and
shall
I
raise
his
frowns
?
Now
conscience
speaks
peace
,
shall
I
turn
this
oyle
into
a
Sword
?
O
let
me
never
unjoynt
the
Bones
which
mercy
at
length
hath
set
;
O
let
me
never
darken
the
Sun
,
which
shines
so
comfortably
;
O
let
me
never
feed
on
husks
,
who
may
still
feed
on
bread
;
O
let
me
never
run
from
a
Pallace
to
a
Prison
:
It
was
Gods
mercy
,
and
my
happiness
to
be
rescued
out
of
a
lost
condition
;
let
it
never
be
my
sin
and
curse
,
to
throw
my self
out
of
Heaven
,
to
cast
my self
out
of
Paradise
again
,
for
a
sins
sake
which
formerly
lost
me
,
to
depart
from
mercy
,
which
hath
graciously
found
me
.
7.
If
a
found
person
doth
stray
,
he
cannot
be
quiet
until
he
be
found
,
and
come
back
again
to
his
God
.
I
sal.
119.
176.
I
have
gone
astray
like
a
lost
sheep
,
seek
thy
servant
:
There
is
this
difference
twixt
the
strayings
of
the
Godly
,
and
of
the
wicked
;
when
a
wicked
man
strayes
he
is
then
at
home
,
(
sin
is
his
home
,
and
sinful
paths
are
the
paths
in
which
he
loves
to
wander
;
the
mire
and
dirt
are
the
delightful
home
of
the
Swine
)
and
therefore
he
delights
to
be
abroad
,
and
cares
not
to
come
back
again
:
But
a
Godly
man
,
if
he
strayes
,
if
he
sins
,
he
is
now
from
home
,
he
seeth
some
steps
of
lostness
in
every
step
of
sinfulness
,
his
heart
is
apt
presently
to
smite
him
for
it
;
Alas
!
what
have
I
done
?
whether
am
I
going
?
shall
I
go
again
from
my
Fathers
House
?
what
ayled
me
thus
to
step
aside
?
I
cannot
rest
thus
,
I
will
home
again
what
ever
comes
of
it
.
And
back
he
comes
with
an
ashamed
heart
,
as
Ephraim
did
;
and
with
a
mourning
heart
,
as
Peter
did
;
and
with
a
self-judging
heart
,
as
David
did
:
O
my
God
,
O
my
Father
,
I
,
even
I
have
sinned
,
sinned
again
;
yet
for
Christs
sake
,
accept
of
me
again
.
Me
thinks
it
is
with
him
,
just
as
it
is
with
a
poor
Child
,
whom
evil
company
hath
seduced
from
home
;
his
heart
akes
,
and
he
slips
from
them
,
and
under
a
Bush
he
sits
,
and
there
bethinks
himself
,
and
sighs
,
and
weeps
as
if
his
heart
would
break
;
after
which
he
riseth
,
and
home
he
comes
,
and
steals
to
the
door
,
and
listens
,
and
knocks
softly
;
and
the
Servants
comes
forth
,
and
,
say
they
,
where
have
you
been
all
this
while
?
O
,
your
Father
wonders
at
you
!
and
hath
been
much
troubled
that
you
have
dealt
thus
with
him
:
Now
the
child
takes
on
,
and
is
cut
to
the
heart
;
and
will
not
my
Father
be
pacifyed
?
I
know
that
I
have
oftended
him
,
and
dealt
unkindly
with
him
:
Never
had
a
Child
so
good
a
Father
;
I
pray
you
,
speak
for
me
,
and
tell
him
,
I
am
without
.
Let
him
come
in
,
saith
his
Father
:
In
he
comes
,
and
falls
down
,
and
with
floods
of
tears
acknowledges
his
strayings
,
and
humbly
intreats
his
Father
to
pass
by
this
wandring
,
and
to
own
him
again
,
and
to
look
on
him
as
he
was
wont
to
do
:
O
Sir
,
(
saith
he
)
I
cannot
live
without
your
favour
,
nor
will
I
live
out
of
your
house
.
Even
thus
is
it
with
a
found
Child
of
God
,
if
he
happens
to
stray
and
sin
,
his
heart
smites
him
,
and
his
heart
akes
;
(
O
saith
he
)
what
have
I
done
to
deal
thus
with
my
good
God
and
Father
,
I
am
ashamed
and
grieved
;
To
one
Minister
he
goes
,
and
perhaps
to
another
;
Do
you
think
that
the
Lord
will
be
merciful
to
me
again
?
Yea
,
to
God
he
goes
,
and
confesseth
all
,
and
beseecheth
him
to
deal
with
him
like
a
Father
:
Lord
,
(
saith
he
)
it
hath
been
a
woful
and
bitter
time
to
me
,
I
cannot
stand
it
out
;
I
come
in
unto
thee
,
sin
is
my
burthen
,
and
thy
displeasure
is
my
burthen
:
I
beseech
thee
to
pardon
the
trespass
of
thy
servant
,
and
be
reconciled
unto
me
,
and
own
me
with
thy
favour
and
mercy
once
again
.
8.
He
who
is
truly
found
by
Gods
Grace
and
Mercy
,
doth
desire
and
endeavour
to
find
others
,
or
that
others
may
also
be
found
;
J●
.
1.
43
,
45.
Christ
finds
Philip
,
and
Philip
finds
Nathaniel
:
There
is
no
good
man
who
would
pertake
of
Grace
and
Heaven
alone
;
and
there
is
no
wicked
man
who
would
enjoy
sin
and
hell
alone
:
Wicked
men
are
like
those
that
are
drowning
,
who
catch
hold
on
others
;
and
every
good
man
is
like
a
Candle
,
which
being
lighted
holds
out
light
to
others
;
or
like
a
stick
of
fire
,
which
being
kindled
,
would
kindle
more
sticks
:
Good
Lord
,
the
same
Mercy
,
the
same
Grace
,
the
same
Christ
,
the
same
reconciled
God
,
and
Father
for
my
poor
Child
too
,
and
for
my
poor
Husband
too
,
and
for
my
poor
Parents
too
:
O
Lord
,
pity
them
too
,
they
are
lost
,
and
they
know
not
the
misery
of
a
lost
condition
,
nay
,
the
happiness
of
a
found
condition
:
Good
Lord
,
open
their
eyes
,
and
bring
them
home
to
thy self
in
Christ
.
And
to
his
friends
he
goes
;
O
continue
not
in
this
condition
,
you
are
lost
,
I
was
so
;
Return
to
God
,
you
know
not
the
sweetness
of
his
mercy
,
of
his
love
.
9.
If
God
hath
found
thee
indeed
,
Then
thou
mayst
be
found
in
Gods
wayes
:
The
wayes
or
course
of
life
which
a
man
leads
,
The
next
Use
shall
be
of
Exhortation
unto
a
twofold
Duty
.
Labour
to
find
out
your
lost
condition
:
Be
convinced
,
The
extream
pride
and
self-conceitedness
;
the
self-conceit
,
and
self-deceit
in
every
sinner
;
there
is
no
sinner
thinks
himself
so
safe
and
well
as
the
lost
sinner
:
I
have
need
of
nothing
(
said
Laodicea
.
)
I
was
alive
once
(
said
Paul
,
)
We
were
never
in
bondage
(
said
the
Jews
.
)
2.
You
will
never
seek
unto
the
Lord
to
bring
you
out
of
a
lost
condition
,
until
you
●ind
your selves
lost
:
Who
seeks
his
bread
but
the
hungry
?
or
asks
the
way
,
who
thinks
himself
in
the
way
?
or
comes
home
,
who
is
not
gone
abroad
?
Obj.
But
you
will
say
,
how
may
a
man
be
convinced
that
his
condition
is
lost
?
Sol.
I
answer
,
there
are
seven
special
convictions
of
it
.
1.
The
fall
of
mankind
in
Adam
:
Our
nature
The
Observation
of
our
wayes
and
pathes
:
do
but
eye
them
,
and
judg
of
them
:
As
when
God
opened
the
eyes
of
the
Syrians
,
they
saw
themselves
to
be
in
the
midst
of
Samaria
;
so
if
God
ever
open
thine
eyes
,
thou
wilt
see
and
confess
that
all
thy
wayes
are
but
wandrings
,
and
all
the
time
of
thy
life
hath
been
lost
in
iniquity
,
and
vanity
.
3.
The
study
of
the
Law
:
Ah!
When
wilt
thou
read
thy self
in
it
!
thou
wilt
find
thy self
many
a
thousand
mile
from
home
,
and
to
have
been
a
long
,
very
long
wanderer
,
a
lost
and
undone
person
.
Rom.
7.
9.
When
the
Commandment
came
,
sin
revived
,
and
I
dyed
.
4.
A
conscience
inlightned
and
quickned
:
There
is
no
one
faculty
in
man
,
which
can
discover
his
present
condition
to
him
,
so
certainly
and
so
clearly
as
Conscience
;
Men
speak
,
fancy
speaks
,
corrupted
judgment
,
and
reason
speak
,
yea
,
but
what
doth
conscience
speak
,
in
private
,
on
a
sick
bed
,
in
an
imm●ent
judgment
?
5.
The
judgment
of
Godly
and
experienced
Christians
,
who
have
known
experimentally
a
lost
condition
,
and
a
found
condition
.
6.
The
un-inclination
of
his
spirit
to
all
Communion
with
God
:
Nay
,
the
very
aversness
of
it
thereto
.
7.
The
absolute
inexperience
of
his
soul
,
in
the
family
of
God
,
never
yet
knowing
what
such
a
fathers
house
doth
me●n
.
Secondly
,
When
you
have
found
out
your
lost
condition
,
then
strive
to
get
out
of
it
:
O
,
do
not
continue
in
it
,
either
through
presumption
,
that
you
can
quickly
come
home
,
or
through
despair
,
that
God
now
will
never
look
after
you
,
nor
regard
you
;
But
pray
the
Lord
in
mercy
to
turn
thy
heart
,
to
give
thee
an
heart
to
come
back
unto
him
.
Obj.
But
I
have
wandered
so
long
,
that
I
shall
never
be
accepted
,
nor
welcomed
,
although
I
should
come
back
.
Sol.
Say
not
so
:
But
consider
well
of
these
ensuing
particulars
.
1.
The
Lord
saith
,
That
he
hath
been
found
of
them
that
sought
him
not
;
and
will
he
not
then
be
found
of
them
that
return
and
seek
him
?
Si
peccanti
,
quid
penitenti
,
si
erranti
quid
qu●renti
?
If
he
looks
after
thee
then
,
will
he
not
look
on
thee
now
?
2.
There
was
never
awandering
lost
Soul
,
that
ever
returned
back
to
his
Fathers
House
,
but
the
door
hath
been
opened
to
him
,
and
he
hath
found
mercy
;
the
Prodigal
here
,
Manasses
,
Paul
&c.
3.
If
thou
hast
a
heart
to
turn
home
,
it
is
a
certain
sign
that
God
intends
thee
mercy
;
he
hath
put
returning
thoughts
in
thee
,
because
he
hath
already
contrived
thoughts
of
mercy
towards
thee
.
We
love
him
,
because
he
loved
us
first
;
we
turn
to
him
,
because
he
first
turned
to
us
.
4.
The
Lord
God
hath
sent
Jesus
Christ
from
Heaven
,
to
look
after
,
and
to
find
,
and
to
save
that
which
was
lost
:
Now
,
though
thou
canst
not
expect
to
find
the
door
opened
for
thine
own
sake
;
yet
thou
shalt
see
the
door
open
,
and
the
Armes
of
Mercy
open
to
thee
,
for
Christs
sake
.
5.
How
many
messengers
and
servants
hath
God
,
and
doth
God
still
send
after
,
which
cry
earnestly
unto
thee
,
Come
back
,
return
and
live
?
Thus
the
Gospel
cries
,
thus
Conscience
cries
,
thus
all
thy
mercies
cry
,
thus
all
thy
afflictions
cry
:
If
God
be
yet
seeking
after
thee
,
thou
mayst
yet
be
found
;
and
if
thou
wilt
seek
,
and
wait
a
while
,
thy
poor
lost
soul
shall
also
be
found
.
6.
God
hath
chalked
out
the
wayes
and
steps
of
returning
home
to
him
.
7.
God
hath
found
men
in
their
blood
,
and
hath
said
unto
them
,
Live
.
Ezek.
6.
For
this
my
Son
was
dead
,
and
is
alive
again
.
These
words
do
hold
forth
a
pithy
description
of
a
sinners
conversion
;
that
is
,
a
passage
from
death
to
life
;
or
a
mutation
from
a
dead
condition
,
into
a
living
condition
;
the
estate
of
sin
is
a
dead
estate
,
yea
,
a
deadly
estate
;
and
the
state
of
Grace
,
is
a
living
estate
,
yea
,
a
lively
estate
.
There
any
many
Doctrinal
Propositions
,
which
are
couched
in
these
words
:
As
1.
That
an
impenitent
,
or
unconverted
man
,
is
a
dead
man
:
[
This
my
Son
was
dead
]
2.
That
when
a
sinner
is
converted
,
he
is
then
made
a
live
:
[
And
is
alive
]
3.
That
God
doth
sometimes
convert
a
very
great
and
notorious
sinner
:
[
This
,
this
my
Son
]
4.
That
great
afflictions
are
sometimes
the
means
of
a
great
sinners
Conversion
:
[
This
my
Son
was
]
5.
That
there
is
an
almighty
power
,
required
to
convert
or
change
a
sinner
[
As
much
as
to
make
a
dead
man
to
live
.
]
6.
That
true
Conversion
is
a
very
great
and
conspicuous
alteration
:
(
No
change
is
like
that
from
death
to
life
.
)
7.
That
true
Conversion
is
an
inward
,
or
a
soul-alteration
;
not
of
cloaths
,
or
painting
:
(
It
is
the
putting
of
life
into
a
dead
man
.
)
8.
That
a
sinner
contributes
nothing
at
all
towards
his
Conversion
,
but
Conversion
of
a
sinner
,
is
the
sole
work
of
a
God
;
(
for
it
is
God
only
,
who
can
quicken
the
dead
,
no
dead
man
can
make
himself
alive
.
)
9.
That
the
Lord
takes
notice
of
every
condition
of
man
(
of
the
Prodigals
former
condition
,
he
was
dead
,
and
of
his
present
condition
,
but
he
is
alive
again
.
)
10.
That
the
Lord
doth
own
every
converted
person
,
as
a
Father
owns
a
Son
:
[
This
my
Son
.
]
1.
That
an
impenitent
or
unconverted
man
is
a
dead
man
[
This
my
Son
was
dead
]
The
sinner
is
in
Scripture
sometimes
stiled
,
A
fallen
man
.
Hos.
14.
1.
Thou
hast
fallen
by
thine
iniquity
:
Yea
,
but
this
fall
is
a
deadly
fall
;
not
like
Eutychu's
Fall
,
Acts
20.
29.
in
whom
yet
there
was
life
,
vers.
10.
But
like
Ahaziah's
Fall
,
which
was
deadly
to
him
,
2
Kings
1.
4.
A
diseased
man
,
(
Isa.
1.
6.
From
the
sole
of
the
soot
even
to
the
head
,
there
is
no
soundness
)
but
this
disease
is
a
deadly
disease
;
and
therefore
sin
is
called
the
Plague
of
the
heart
,
1
Kings
8.
No
disease
is
so
deadly
as
the
Plague
,
and
no
Plague
is
so
deadly
as
the
Plague
in
the
heart
.
A
wounded
man
(
Luk.
10.
30.
A
certain
man
fell
among
Theeves
,
who
wo●nded
him
.
)
But
this
wound
is
a
deadly
wound
,
like
that
which
the
King
of
Babilon
gave
to
Pharaoh
,
which
made
him
groan
with
the
groanings
of
a
deadly
wounded
man
,
Ezek.
30.
24.
An
inthralled
man
.
2
Pet.
2.
19.
Of
whom
a
man
is
overcome
,
of
the
same
he
is
brought
in
Bondage
;
But
this
Bondage
is
a
deadly
Bondage
;
whether
of
sin
unto
death
(
saith
the
Apostle
)
of
the
servants
of
sin
,
Rom.
6.
16.
A
dead
man
;
and
this
is
the
highest
,
unless
you
say
,
a
damned
man
;
frequently
doth
the
Scripture
Phrase
this
way
.
Psalm
106.
28.
They
did
eat
the
sacri●ices
of
the
dead
,
because
offered
to
dead
Idols
,
and
by
dead
Idolaters
.
Prov.
21.
16.
The
man
that
wandreth
out
of
the
way
of
understanding
,
shall
remain
in
the
Congregation
of
the
dead
,
(
.i.
)
of
the
ungodly
,
wicked
,
impenitent
:
The
Ephesians
,
what
were
they
before
their
conversion
?
See
Chap.
2.
1.
Dead
in
sins
and
trespasses
.
The
Colossians
,
what
were
they
before
their
conversion
?
See
Chap.
2.
13.
And
you
being
dead
in
your
sins
,
&c.
1
Pet.
4.
6.
The
Gospel
was
preached
to
them
that
were
dead
,
(
.i.
)
to
wicked
and
impenitent
persons
;
nay
,
Jude
,
v.
12.
speaks
of
some
that
were
twice
dead
;
dead
in
respect
of
Original
Sin
,
and
dead
in
respect
of
Actual
sin
;
or
,
dead
in
respect
of
corruption
,
and
dead
in
respect
to
their
former
profession
.
I
grant
,
that
an
unconverted
sinner
may
be
alive
.
1.
In
respect
of
his
own
opinion
:
I
was
once
alive
(
said
Paul
Rom.
7.
9.
)
but
when
the
Commandment
came
,
sin
revived
,
and
I
dyed
.
2.
In
the
opinion
of
men
.
Rev.
3.
1.
Thou
hast
a
name
that
thou
livest
,
and
art
dead
;
So
Christ
of
the
Church
of
Sardis
.
3.
To
sinful
works
;
he
lives
in
them
,
and
lives
with
them
,
and
lives
to
them
;
but
this
life
is
death
,
this
life
is
a
sign
that
he
is
dead
,
that
unto
spirituals
he
is
dead
.
This
is
a
great
Point
,
of
which
I
am
now
discoursing
,
and
hath
been
the
subject
of
much
dispute
,
as
in
former
Ages
,
so
in
this
latter
Age.
There
have
been
some
that
have
denyed
(
utterly
)
this
death
of
a
sinner
;
others
have
held
sinful
men
to
be
wounded
,
and
to
be
half
dead
:
The
Pelagians
go
this
way
,
so
do
all
the
Papists
,
and
verily
the
Arminians
come
not
much
short
herein
;
yea
,
most
men
pre●me
that
though
they
be
sinners
,
yet
that
they
are
not
altogether
dead
,
but
some
life
still
remains
in
them
,
or
some
power
.
Favour
me
therefore
,
to
o●en
the
point
with
some
distinctions
,
and
then
I
shall
confirm
the
truth
delivered
,
both
with
Scripture
and
Arguments
,
and
wind
up
the
rest
with
some
profitable
Applications
to
our
1.
For
the
first
of
these
I
distinguish
thus
;
Man
is
considerable
Of
Institution
,
or
Creation
:
Wherein
he
was
alive
,
and
had
a
power
to
live
or
dye
.
2.
Of
Destitution
,
or
Degeneration
:
In
this
estate
every
man
living
is
dead
.
3.
Of
Restitution
,
o●
Regeneration
:
And
here
he
is
born
again
,
and
is
made
alive
again
.
Again
,
man
in
his
degenerate
or
fallen
estate
,
may
be
considered
in
relation
to
actions
,
and
objects
,
either
,
1.
Natural
:
To
these
he
is
alive
;
the
soul
in
man
is
no
dead
,
but
living
thing
,
and
is
able
to
understand
,
will
,
desire
,
discourse
,
and
reason
;
and
this
man
can
eat
,
drink
,
sleep
,
&c.
2.
Political
:
Here
also
life
is
found
in
him
;
even
a
wicked
man
(
destitute
of
all
Grace
)
is
alive
to
trade
,
to
bargain
,
to
buy
,
to
sell
,
to
plant
,
to
build
.
3.
Theological
,
or
Spiritual
:
Now
here
the
impe●itent
,
or
unconverted
man
is
plane
mortuus
;
stark
dead
.
An
understanding
(
I
confess
)
he
still
hath
,
but
none
that
is
able
to
know
God
aright
,
or
Christ
,
or
any
saving
truth
(
without
Divine
aid
or
Grace
.
)
2
Cor.
3.
5.
We
are
not
sufficient
of
our selves
,
to
think
any
thing
as
of
our selves
,
If
we
(
Apostle
and
regenerate
)
be
not
sufficient
,
who
is
!
if
not
to
think
,
then
to
what
!
to
think
,
is
the
lowest
act
of
po●er
,
1
Cor.
2.
14.
The
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
unto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
John
1.
5.
The
light
shineth
in
darkness
,
and
the
darkness
comprehended
it
not
.
A
●ill
also
I
grant
unto
the
natural
and
unconverted
man
,
for
he
could
not
be
a
man
,
if
he
had
not
a
will
,
but
this
will
(
without
Grace
)
cannot
do
any
spiritual
good
,
nor
chuse
it
,
nor
love
it
,
nor
desire
it
:
Non
potest
home
aliquid
velle
nisi
adjuvetur
ab
eo
,
qui
malum
non
potest
velle
:
So
S.
Austin
against
Pelagius
,
Tom.
3.
De
spiritu
&
Litera
cap.
3.
Without
me
(
saith
Christ
)
ye
can
do
nothing
,
Joh.
15.
5.
No
man
comes
to
me
,
except
the
Father
draw
him
,
Joh.
6.
44.
It
is
God
who
works
in
us
to
will
and
to
do
(
saith
the
Apostle
)
Phil.
2.
13.
And
Works
,
I
grant
un●o
this
man
,
but
spiritual
work
I
deny
to
them
.
Quid
boni
petest
perditus
nisi
in
quantum
à
perditione
liberatus
:
Austin
in
Enchirid
.
c.
30.
They
that
are
in
the
flesh
cannot
please
God
,
saith
the
Apostle
,
Rom.
8.
8.
An
evil
Tree
cannot
bring
forth
good
fruit
,
so
our
Saviour
,
Mat.
7.
18.
Without
saith
it
is
impossible
to
please
God
,
Hebr.
11.
6.
2.
But
let
us
proceed
further
,
and
search
what
Reasons
may
be
produced
to
demonstrate
the
Assertion
:
That
the
natural
,
or
He
who
hath
no
Communion
at
all
with
the
principles
of
spiritual
life
,
is
(
in
a
spiritual
sense
)
altogether
dead
;
for
where
there
is
no
principle
of
life
,
there
cannot
be
any
thing
but
death
:
Tolle
animam
,
tolle
vitam
;
but
the
impenitent
and
unconverted
sinner
,
hath
no
communion
with
any
one
principle
of
spiritual
life
:
Therefore
,
&c.
There
is
a
twofold
principle
of
this
life
.
1.
A
primitive
conjunction
with
God
,
in
the
estate
of
Innocency
;
but
this
is
lost
.
2.
Arenewed
Conjunction
with
God
by
Christ
;
but
yet
this
is
not
attained
to
by
an
unconverted
sinner
.
It
is
a
confessed
truth
,
that
Jesus
Christ
is
the
Author
of
spiritual
life
to
the
sinner
:
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
,
Joh.
5.
17.
And
the
sinner
hath
it
partly
by
Faith
,
which
taking
Christ
,
takes
life
from
him
;
by
the
Spirit
of
Regeneration
,
which
renews
,
and
makes
him
alive
;
but
the
unconverted
sinner
,
hath
neither
the
one
,
nor
the
other
;
had
he
either
,
he
were
then
converted
.
2.
Original
sin
(
whilst
reigning
)
is
a
compleat
cause
of
spiritual
the
body
of
sin
,
sometimes
,
the
body
of
death
,
sometimes
,
the
Law
of
sin
and
death
,
sometimes
,
the
Vncircumcision
of
the
heart
.
Our
Divines
generally
conceive
two
things
in
it
,
viz.
In
Original
sin
,
there
is
1.
A
total
deprivation
of
original
righteousness
:
The
Faculties
remain
,
but
the
Rectitude
is
gone
.
It
is
reported
of
an
excellent
Philosopher
,
that
he
fell
into
a
Disease
,
which
dashed
out
all
the
Learning
that
ever
he
acquired
,
so
that
he
forgat
even
his
own
Name
.
Original
sin
is
like
the
extinguishing
of
a
Candle
;
the
Candle
remains
still
,
but
the
Light
is
gone
:
Or
like
the
quenching
of
red
Iron
;
the
Iron
remains
,
but
the
fiery
redness
is
all
gone
:
Or
like
a
Tree
,
the
Limbs
remain
,
but
the
Life
is
gone
.
It
is
an
Universal
spoil
;
it
hath
robbed
us
of
all
our
supernaturals
;
worse
to
us
than
the
Devil
to
Job
,
who
took
away
all
that
he
had
,
yet
spared
his
Life
:
But
Original
Sin
not
onely
took
away
Paradise
and
Righteousness
,
but
all
self-power
so
much
as
to
desire
to
be
good
.
2.
A
total
depravation
of
all
the
man
.
Seges
ubi
Troia
:
The
Soul
of
Man
was
once
like
a
Garden
,
fully
set
with
the
sweetest
Flowers
of
Righteousness
;
but
now
it
is
become
like
a
Wilderness
run
over
and
filled
with
Briars
and
Thorns
:
Or
it
is
like
a
Face
,
which
once
was
the
most
curious
of
features
,
(
every
part
expressing
most
amiable
sweetness
;
)
now
it
is
like
the
same
Face
,
most
deformed
with
the
clusters
of
the
Pox
,
and
the
very
shame
and
reproach
of
it self
.
There
is
not
a
Faculty
in
the
Soul
,
but
it
is
like
the
Bough
of
a
fruitfull
Tree
,
thickly
laden
with
Iniquity
:
It
is
a
Spring
,
bubling
out
nothing
but
aversation
,
enmity
,
resistance
to
spiritual
good
;
and
readiness
,
inclination
,
eagerness
,
unsatiableness
to
all
that
is
evil
:
God
saw
that
every
imagination
of
the
thoughts
of
the
heart
of
man
was
onely
evil
continually
,
Gen.
6.
5.
The
best
of
men
complain
of
blindness
,
of
dulness
,
of
deadness
;
Alas
then
,
what
,
or
how
is
it
with
the
worst
of
men
?
Paul
could
not
do
good
,
a
wicked
man
would
not
do
good
:
Paul
complains
for
want
of
power
;
what
then
may
an
unconverted
man
do
!
By
all
this
(
I
think
)
it
manifectly
appears
,
That
the
unconverted
man
is
spiritually
dead
,
because
Original
Sin
reigns
in
him
;
(
if
in
any
,
then
in
him
;
)
and
where
Original
Sin
reigns
,
there
is
a
total
privation
or
absence
of
all
spiritual
Life
,
and
total
corruption
or
presence
of
spiritual
Death
in
the
Soul
.
3.
The
Terms
used
in
Scripture
to
express
a
sinners
conversion
,
do
seem
sufficiently
weighty
,
to
prove
,
That
before
his
conversion
he
was
spiritually
dead
:
For
it
is
set
forth
sometimes
,
By
the
Resurrection
of
the
dead
;
Ephes.
5.
14.
Awake
,
thou
that
sleepest
,
and
arise
from
the
dead
.
By
the
Generation
of
a
person
.
Of
his
own
good
will
begat
he
us
with
the
word
of
truth
,
Jam.
1.
18.
By
Creation
.
2
Cor.
5.
17.
If
any
man
be
in
Christ
,
he
is
a
new
creature
.
Now
observe
;
if
Conversion
be
a
Resurrection
,
a
spiritual
Resurrection
,
then
the
soul
before
Conversion
was
spiritually
dead
;
if
Conversion
be
a
Regeneration
,
then
a
new
life
is
brought
into
the
soul
,
which
it
totally
wanted
before
:
If
Conversion
be
a
Creation
,
and
the
converted
man
qua
talis
be
a
new
creature
,
then
he
had
no
spiritual
being
before
.
If
spiritual
Life
be
a
creature
onely
of
Christ's
making
,
then
,
&c.
4.
To
me
,
those
spiritual
Promises
which
God
makes
,
of
giving
a
spiritual
being
and
life
,
do
abundantly
clear
,
that
man
is
dead
:
As
,
of
pouring
forth
the
Spirit
of
Grace
,
giving
his
Spirit
,
taking
away
the
heart
of
Stone
,
and
giving
the
heart
of
Flesh
,
of
giving
Knowledge
,
Love
,
Fear
,
&c.
Such
kinds
of
Promises
imply
three
things
:
1.
Our
total
want
and
need
;
2.
Gods
undertaking
to
bestow
them
;
3.
A
free
and
total
donation
of
them
to
us
on
Gods
part
.
5.
S.
Austin
useth
the
Duty
of
Prayer
,
to
prove
this
Assertion
6.
I
will
add
but
one
Argument
more
,
viz.
That
man
is
totally
dead
,
(
quantum
ad
spiritualia
,
)
who
cannot
so
much
as
The
Use
which
I
desire
to
make
of
this
Point
,
I
shall
reduce
unto
,
1.
Information
,
2.
Trial
,
3.
Instruction
.
1.
For
Information
.
Is
every
natural
and
unconverted
man
a
That
the
unconverted
man
is
,
of
all
men
on
the
earth
,
in
the
saddest
,
vilest
,
miserablest
condition
:
Why
?
Because
he
is
spiritually
dead
,
dead
,
spiritually
dead
.
A
wounded
man
is
in
a
tedious
condition
,
and
a
diseased
man
is
in
a
languishing
condition
;
but
what
is
a
wound
to
death
?
what
is
a
disease
to
death
?
Me
morienti
mori
;
Death
is
the
Sun-set
of
all
comfort
;
Death
is
the
drowning
of
a
little
world
;
Death
is
the
very
Hermitage
of
forgetfulness
and
loathsome
corruption
:
Death
is
the
lowest
and
vilest
condition
;
what
then
is
a
spiritual
Death
?
No
Death
like
the
spiritual
Death
.
O
my
friends
,
consider
spiritual
Death
,
either
in
comparison
,
in
its
proper
complexion
,
In
comparison
with
any
other
natural
Life
,
(
into
which
Lazarus
fell
;
)
of
the
Soul
,
the
immortal
soul
of
man
,
into
which
every
unconverted
sinner
is
fallen
:
Now
what
is
a
dead
Estate
to
a
dead
Soul
?
Or
what
is
a
dead
Name
to
a
dead
Soul
?
Or
what
is
a
dead
Body
to
a
dead
Soul
?
It
is
not
so
much
as
the
death
of
a
Dog
to
the
death
of
a
Man
.
Every
unconverted
man
hath
a
dead
soul
;
a
converted
man
may
have
a
troubled
soul
,
but
the
unconverted
man
hath
a
dead
soul
,
sin
hath
slain
his
precious
soul
;
If
the
soul
be
dead
,
what
is
alive
?
What
is
that
man
whose
soul
is
dead
?
In
all
other
deaths
,
something
is
alive
;
if
Goods
be
gone
,
the
Name
lives
;
if
the
Name
be
gone
,
the
Body
lives
;
if
the
Body
be
gone
,
the
Soul
lives
:
But
if
the
Soul
also
be
gone
,
what
lives
?
2.
In
it self
:
Why
spiritual
Death
is
a
total
privation
of
God
,
Solomon
,
The
sacrifices
of
the
wicked
are
an
abomination
to
the
Lord
.
What
a
gastly
s●ght
would
it
be
,
to
open
a
grave
,
and
see
the
dead
body
run
over
with
crawling
worms
,
and
a
general
putrefaction
over
all
the
parts
!
And
truly
,
so
it
is
with
the
soul
of
an
unconverted
person
;
it
is
the
filthiest
,
nastiest
,
corruptedst
,
may
I
say
,
C●●●on
.
Luther
said
once
,
So
many
sins
,
so
many
hells
;
surely
,
I
may
then
say
,
So
many
Sins
,
so
many
Deaths
.
The
unconverted
man
is
full
of
sin
:
his
heart
is
full
of
evil
,
so
Soloman
;
He
is
filled
with
all
unrighteousness
,
so
Paul
affirmeth
.
Job
was
filled
with
botches
,
yea
,
but
he
was
not
filled
with
sins
;
and
Lazarus
was
filled
with
sores
,
yea
,
but
he
was
not
filled
with
sins
;
and
Davids
soul
was
filled
with
complaints
,
and
Christs
soul
was
filled
wich
sorrow
,
yea
,
but
it
was
not
filled
with
sin
.
Every
unconverted
mans
dead
soul
is
filled
with
living
sins
,
as
a
good
mans
soul
is
filled
with
dying
and
dead
sins
;
and
a
soul
full
of
living
sins
,
is
much
like
a
soul
filled
up
with
Hel-fire
.
There
is
no
evil
so
evil
as
sin
,
and
no
sin
so
evil
as
living
sin
,
and
no
living
sin
so
evil
as
a
fulness
and
an
onliness
of
living
sin
.
3.
In
the
consequents
of
it
:
I
will
name
but
three
of
them
,
2.
Then
no
marvel
,
that
publick
and
private
admonitions
,
counsels
,
reproofs
,
prevail
not
with
the
most
of
men
.
We
Ministers
preach
,
and
we
think
we
preach
Religion
,
and
with
evidence
enough
of
Reason
,
and
deliver
things
fairly
and
plainly
and
convincingly
;
and
now
we
wonder
at
it
,
that
men
should
hear
such
clear
and
undeniable
truths
,
and
not
be
moved
and
perswaded
!
And
Parents
give
admirable
counsels
and
instructions
to
their
Children
,
and
no
good
comes
of
them
!
&c.
Why
Sirs
,
are
not
unconverted
men
dead
men
?
And
what
can
all
our
undertakings
(
alone
considered
)
do
unto
dead
men
?
Assuredly
,
unless
the
Lord
of
Life
himself
will
speak
these
counsels
and
these
admonitions
unto
sinfull
men
,
they
will
never
hear
them
so
as
to
be
stirred
,
so
as
to
be
moved
,
so
as
to
be
converted
by
them
;
they
will
remain
in
their
sinfull
condition
and
obstinate
wayes
to
eternity
.
3.
Then
it
is
of
Gods
meer
mercy
,
and
pity
,
and
power
,
if
ever
thy
poor
soul
be
converted
:
Never
ascribe
it
to
thy
excellency
,
(
what
excellency
is
there
in
a
dead
man
?
)
to
thy
power
,
(
what
power
is
there
where
there
is
no
life
?
)
to
thy self
preparations
,
(
what
active
disposing
or
preparation
can
a
dead
man
afford
?
)
The
dead
sinner
is
the
meer
object
of
purest
mercy
,
and
the
dead
sinner
is
without
all
strength
;
if
ever
his
souls
lives
,
then
to
Christ
must
that
life
own
it self
,
and
to
Divine
Mercy
,
and
Power
,
&c.
The
next
Use
shall
be
for
Trial
or
Examination
.
Since
every
unconverted
man
is
spiritually
dead
;
let
's
therefore
search
our
Tanto
pejor
quanto
insensibiliter
,
saith
Austin
.
Do
what
you
will
to
a
dead
man
,
he
is
2.
An
universal
and
constant
coldness
.
If
life
be
gone
,
heat
is
gone
;
the
Feet
are
cold
,
and
the
Hands
are
cold
,
and
the
whole
A
cold
heart
unto
any
spiritual
good
.
Suppose
he
be
at
Prayer
,
and
at
Sermon
;
why
!
but
he
hath
no
heart
to
or
in
these
duties
,
he
hath
no
mind
to
these
works
,
no
delight
in
them
,
or
in
the
Sabbath
,
or
in
a
Fast
;
and
though
his
body
be
present
,
yet
his
heart
is
afar
off
,
it
goes
after
his
covetousness
.
2.
And
this
Coldness
is
universal
:
There
is
not
any
one
spiritual
Duty
,
unto
which
his
heart
is
not
dead
or
cold
.
He
will
tell
you
when
he
hears
Catechizing
,
I
should
like
Preaching
;
and
so
when
he
hears
Preaching
,
I
could
like
Praying
;
and
so
when
Praying
comes
,
I
could
like
Reading
;
and
when
Reading
comes
,
I
could
like
Meditating
;
and
when
that
comes
,
I
could
like
Practising
;
and
when
Practising
comes
,
I
could
like
Understanding
:
But
he
dissembles
,
he
loves
not
one
Duty
at
all
;
his
heart
to
these
is
like
a
sick
stomack
,
that
seems
to
like
any
thing
but
what
it
hath
,
but
indeed
likes
no
meat
.
3.
And
it
is
also
constant
:
I
confess
,
even
a
good
and
converted
heart
may
find
sometimes
more
actual
indispositions
to
good
than
at
other
times
,
and
sometimes
a
greater
measure
of
dulness
and
deadness
;
but
an
heart
constantly
cold
,
from
one
end
of
the
year
to
another
,
all
the
life
long
,
still
to
loath
spiritual
services
,
never
to
attain
unto
a
delightfull
and
affectionate
communion
with
God
,
This
is
a
Token
of
a
dead
soul
.
3.
Where
the
Word
preached
is
but
a
dead
Letter
unto
the
hearer
,
If
our
Gospel
be
hid
,
't
is
hid
to
them
that
are
lost
,
saith
the
Apostle
:
So
may
I
say
,
If
our
Gospel
be
dead
,
it
is
so
onely
to
them
that
are
dead
.
The
Gospel
is
the
great
Trumpet
of
Christ
,
the
Silver
Trumpet
by
which
he
raiseth
the
dead
;
as
,
at
the
last
,
he
shall
raise
the
dead
by
the
Voice
of
the
Trumpet
;
this
is
that
by
which
Jesus
Christ
quickens
and
pulls
a
soul
out
of
its
sinfull
condition
.
1.
It
lets
in
light
to
see
that
condition
:
2.
It
affects
Conscience
to
feel
it
:
3.
It
puts
in
Faith
to
go
to
Christ
to
fetch
life
:
Yet
many
men
are
not
wrought
on
at
all
by
the
Gospel
preached
:
Unmoveableness
is
the
token
of
a
dead
man
.
4.
A
delight
in
dead
things
,
and
in
dead
works
,
plainly
declare
a
dead
condition
.
Paul
,
in
Ephes.
2.
1.
tels
the
Ephesians
,
that
they
were
once
dead
;
but
how
did
that
appear
?
See
vers.
2.
In
time
past
ye
walked
according
to
the
course
of
this
world
.
And
vers.
3.
Ye
had
your
conversation
in
the
lusts
of
the
flesh
,
fulfilling
the
desires
of
the
flesh
and
of
the
mind
.
1.
In
dead
things
:
Dead
men
are
heavy
,
and
descend
to
the
earth
;
worldly
things
are
the
Optima
and
the
Vltima
of
an
unconverted
heart
.
Who
will
shew
us
any
good
?
Psal.
4.
If
that
of
Paul
(
Col.
3.
1
,
2.
If
ye
be
risen
with
Christ
,
then
seek
those
things
that
are
above
,
and
set
your
affections
on
things
that
are
above
,
)
be
a
true
sign
of
a
living
raised
man
,
then
è
contra
,
to
seek
,
to
settle
affections
on
things
below
,
is
a
true
sign
of
a
dead
man
.
2.
In
dead
works
:
These
opera
mortua
&
mortifera
.
And
truly
,
nothing
doth
more
discover
a
spiritual
death
,
than
a
delight
,
and
a
service
of
sin
;
certainly
,
such
a
man
is
yet
an
unconverted
man
.
The
last
Use
shall
be
for
Instruction
unto
several
Duties
.
I
will
but
glance
a
them
.
1.
Have
as
little
society
with
wicked
men
as
may
be
;
for
they
are
dead
men
:
Would
any
man
living
have
a
dead
man
to
be
his
companion
?
There
is
a
two-fold
Society
with
men
:
1.
One
is
necessary
,
in
respect
of
our
Relations
,
or
of
our
Commerce
and
Trade
,
which
cannot
well
be
avoided
:
2.
Another
is
arbitrary
,
in
respect
of
our
Election
;
avoid
this
,
do
not
make
choice
of
wicked
society
.
There
are
two
Reasons
to
hearken
to
this
advice
:
One
is
,
You
shall
never
get
any
spiritual
good
by
their
society
;
a
wicked
man
is
an
unprofitable
man
;
Can
any
one
gather
Figs
of
Thorns
,
or
Grapes
of
Thistles
?
Who
is
the
better
for
a
dead
man
?
Another
is
,
You
shall
receive
much
hurt
by
such
society
:
The
Jews
were
unclean
,
if
they
did
but
touch
a
dead
body
.
It
was
the
practice
of
a
Tyrant
once
,
to
tie
a
dead
man
to
a
living
man
,
that
the
filthy
savour
of
the
dead
man
might
infect
and
destroy
the
life
of
the
living
man
.
O
you
who
are
to
marry
your
children
,
take
heed
of
marrying
them
to
the
dead
;
and
you
who
are
Free-men
,
take
heed
of
embracing
society
with
the
dead
.
There
are
three
notorious
mischiefs
will
ensue
hereupon
:
1.
Dead
society
will
,
by
degrees
,
bring
you
into
a
deadness
of
heart
;
wicked
company
will
certainly
abate
your
zeal
and
holy
affections
,
as
waters
do
the
flaming
fire
:
2.
Dead
society
will
quench
your
Life
in
spiritual
Duties
;
they
will
not
onely
interrupt
,
but
mitigate
your
sweet
and
wonted
society
with
God
▪
and
good
men
:
3.
Dead
society
will
,
in
time
,
corrupt
you
to
dead
works
:
Remember
Solomon
.
2.
Lament
and
bewail
thy
unconverted
Friends
and
Kindred
.
Absalom
,
O
Absalom
,
my
son
,
my
son
,
&c.
and
you
read
,
that
Christ
wept
for
Lazarus
,
being
dead
;
and
you
read
,
of
both
of
these
weeping
also
for
those
that
were
spiritually
dead
:
David
,
Psal.
119.
Rivers
of
tears
run
down
mine
eyes
,
because
men
keep
not
thy
Law
.
Christ
came
near
to
Jerusalem
,
and
wept
over
it
,
saying
,
Oh
if
thou
hadst
known
,
even
thou
,
at
the
least
in
,
&c.
Wouldst
not
thou
weep
to
see
thy
Fathers
,
or
Mothers
,
or
Sisters
,
or
Brothers
dead
body
carrying
out
to
the
grave
?
and
say
,
Alas
my
Father
,
alas
my
Brother
,
alas
my
Child
?
How
then
canst
thou
refrain
tears
for
their
dead
souls
?
Why
doest
not
thou
pity
the
dead
and
unconverted
soul
of
thy
Father
?
&c.
At
a
Funeral
Feast
,
there
is
no
mirth
,
because
the
Master
of
the
house
is
dead
:
Ah
,
weep
over
thy
Father
,
over
thy
Son
;
the
Master
of
the
house
is
dead
,
his
precious
soul
is
dead
:
Thy
pity
can
do
a
dead
body
no
good
,
but
it
may
do
a
dead
soul
some
good
,
especially
,
if
you
take
in
the
next
Duty
,
which
is
,
3.
Pray
for
the
dead
:
I
mean
not
in
the
Popish
sense
;
they
,
4.
If
the
Lord
hath
opened
any
of
your
eyes
but
to
see
what
your
spiritual
condition
is
,
that
you
are
yet
in
your
graves
,
yet
dead
in
tre●passes
and
s●●s
;
my
advice
unto
you
is
this
,
Go
,
use
the
means
by
which
your
dead
souls
may
be
quickned
.
Object
.
Why
!
but
this
is
ridiculous
,
to
bid
a
dead
man
do
work
,
go
,
stir
,
do
any
thing
.
Sol.
I
answer
,
1.
There
is
a
difference
twixt
a
man
corporally
dead
,
and
a
man
spiritually
dead
:
The
former
can
do
no
action
whatsoever
,
neither
spiritual
,
nor
civil
,
nor
natural
;
the
latter
,
though
he
can
do
nothing
in
spirituals
,
yet
for
the
other
,
he
may
,
and
can
.
2.
You
must
distinguish
twixt
a
spiritual
action
,
and
an
action
which
brings
to
a
spiritual
means
:
He
cannot
convert
his
own
heart
,
yet
he
hath
power
to
hear
the
Word
,
which
can
.
'T
is
true
,
that
a
wicked
unconverted
man
cannot
exert
any
one
spiritual
action
;
nevertheless
,
he
hath
liberty
and
power
to
go
to
Church
,
and
hear
a
Sermon
:
Why
!
use
this
power
,
and
this
liberty
,
to
come
to
the
Pool
where
the
Angel
stirs
;
to
come
to
the
Ordinances
,
where
God
is
pleased
to
quicken
and
raise
the
dead
.
3.
When
thou
art
under
a
spiritual
Ordinance
,
thou
art
under
the
voice
of
Christ
himself
,
who
hath
said
,
That
the
dead
shall
hear
the
voice
of
the
Son
of
God
,
and
live
.
And
truly
,
let
me
tell
thee
,
That
the
Voice
of
Jesus
Christ
in
his
Word
,
hath
not
only
a
power
to
find
a
lost
man
,
but
also
to
quicken
a
dead
man
.
I
have
finished
the
first
Proposition
out
of
these
words
,
viz.
That
every
converted
man
is
a
living
man
.
When
the
sinner
This
my
son
is
alive
again
.
It
is
reported
of
Similis
,
Captain
of
the
Guard
to
the
Emperour
Adrian
,
that
he
retired
from
the
Court
into
the
Countrey
seven
years
before
his
death
,
and
caused
this
to
be
written
on
his
Tomb
,
Hi●
jacet
Similis
cu●us
aet
as
multoru●
annorum
●uit
,
ipse
septem
duntaxat
annos
vixit
:
For
so
many
years
only
was
he
converted
.
We
count
the
length
of
our
lives
from
the
time
of
our
birth
,
and
we
must
count
the
life
of
our
souls
from
the
time
of
our
new
birth
,
said
Hierom.
It
is
frequent
in
Scripture
,
to
stile
converted
persons
living
persons
,
or
persons
made
alive
,
Rom.
6.
13.
Yield
your selves
unto
God
,
as
those
that
are
alive
from
the
dead
.
Chap.
8.
v.
10.
If
Christ
be
in
you
,
the
spirit
is
life
because
of
righteousness
.
Gal.
2.
20.
I
live
,
saith
Paul
.
Col.
2.
13.
You
who
were
dead
in
your
sins
hath
he
quickned
.
For
the
advantagious
discussion
of
this
Point
,
I
shall
briefly
open
unto
you
,
1.
What
Life
that
is
,
which
the
converted
sinner
attains
unto
?
2.
How
it
may
appear
that
he
is
invested
with
such
a
Life
?
and
why
?
3.
Then
the
useful
Application
of
all
this
▪
unto
our selves
.
1.
What
Life
that
is
,
wherewith
the
converted
man
is
invested
?
Life
natural
,
which
is
a
power
to
move
and
act
.
I
count
not
my
life
dear
unto
me
,
said
Paul
,
Act.
20.
24.
All
that
a
man
hath
he
will
give
for
his
life
,
Job
1.
This
is
the
Life
of
Nature
,
and
every
man
,
good
or
bad
,
enjoys
it
.
2.
Life
connatural
;
which
is
a
prosperous
fruition
of
our
Lives
I
was
alive
once
,
said
Paul
,
Rom.
7.
In
this
respect
,
wicked
and
ungodly
men
only
are
alive
.
4.
Supernatural
;
Life
of
Grace
,
which
they
enjoy
in
this
world
:
2.
There
is
the
Life
of
Glory
,
which
they
enjoy
in
the
world
to
come
,
called
often
in
Scripture
,
eternal
life
.
The
Text
speaks
of
the
first
of
these
;
The
In
the
Cause
of
it
,
which
is
no
other
but
the
Spirit
of
Jesus
Christ
,
who
unites
Christ
and
the
Soul
together
;
and
upon
this
union
,
the
Soul
is
quickned
with
the
life
of
Christ
.
I
live
by
the
faith
of
the
Son
of
God
,
Gal.
2.
20.
2.
In
the
Nature
of
it
;
it
is
a
novum
&
spirituale
esse
,
which
doth
regenerate
the
man
,
and
,
as
it
were
,
create
him
a
new
creature
,
and
the
new
man
:
It
is
an
holy
living
principle
.
In
a
word
,
this
life
is
nothing
else
but
the
Grace
of
the
Spirit
,
regenerating
,
and
renewing
the
whole
soul
of
a
sinner
.
It
is
saving
light
set
up
in
the
Mind
,
and
saving
wisdome
set
up
in
the
Judgment
,
and
saving
grace
set
up
in
the
Will
and
Affections
,
which
alter
the
old
sinfull
nature
in
man
,
and
are
a
new
spiritual
inclination
to
matters
that
are
spiritual
,
yea
,
and
a
new
spiritual
ability
or
power
in
the
whole
soul
of
man
to
work
that
is
spiritual
:
Whereas
the
Understanding
could
not
know
the
things
of
God
,
now
it
is
enabled
to
know
them
,
and
to
admire
them
,
and
to
study
them
:
whereas
the
Will
was
both
unable
to
good
,
and
unwilling
to
good
,
and
only
set
on
what
was
evil
;
now
,
being
quickned
by
Grace
,
it
is
drawn
off
from
that
affectionate
inclination
to
evil
,
and
it
is
bent
and
inclined
,
and
in
some
measure
enabled
to
desire
Christ
,
to
love
Jesus
Christ
,
to
fear
God
,
to
obey
God
,
and
to
walk
with
God
:
And
when
this
comes
into
the
heart
of
a
sinner
,
he
is
said
to
be
alive
again
.
Shall
I
draw
out
my
thoughts
of
this
Subject
more
clearly
unto
Jesus
Christ
applies
himself
to
the
Soul
,
and
he
breaths
into
it
the
Spirit
of
Life
.
He
doth
with
a
poor
dead
soul
,
much
like
as
Eliah
did
with
the
Shunamites
dead
child
;
who
lay
upon
the
child
,
and
put
his
mouth
upon
the
childs
mouth
,
and
his
eyes
upon
the
childs
eyes
,
and
his
hands
upon
the
childs
hands
;
and
he
stretched
himself
upon
the
child
,
and
the
flesh
of
the
child
waxed
warm
:
So
the
Lord
Jesus
applies
himself
by
his
Spirit
to
the
soul
of
a
sinner
,
(
to
all
the
soul
of
a
sinner
,
)
and
works
mightily
in
it
,
producing
knowledge
in
a
blind
mind
,
and
feeling
in
an
hard
heart
,
and
faith
in
an
unbelieving
spirit
,
and
all
his
Graces
in
the
whole
Soul
.
2.
Which
gracious
principles
are
all
of
them
living
principles
;
and
alter
all
the
soul
,
and
incline
it
spiritually
:
So
that
the
man
who
cared
not
for
God
,
nor
Christ
,
nor
Grace
,
nor
holy
Duties
heretofore
;
now
his
soul
bends
to
these
,
and
he
minds
these
,
and
he
is
never
better
than
when
he
is
thinking
of
God
,
and
mourning
for
his
sins
,
and
thirsting
for
Christ
,
and
praying
to
God
,
and
hearing
of
the
Word
of
God
;
this
is
his
desire
,
and
this
is
his
delight
.
3.
There
is
a
power
in
these
principles
of
spiritual
life
.
A
power
What
have
I
to
do
any
more
with
Idols
?
Get
ye
hence
.
And
a
power
in
his
affections
;
so
that
now
he
is
able
to
love
God
above
all
,
and
able
to
fear
God
,
and
not
displease
him
willingly
.
And
a
power
in
his
will
;
so
that
now
he
is
able
to
come
to
Christ
,
and
cleave
to
Christ
,
as
his
onely
happiness
.
And
a
power
to
spiritual
actions
;
so
that
he
is
now
able
to
hear
and
understand
,
to
pray
and
wrestle
,
to
pray
and
believe
,
to
believe
and
repent
.
Quest.
2.
How
it
may
be
evidenced
,
that
the
converted
man
is
thus
made
spiritually
alive
.
Sol.
Thus
,
1.
Every
converted
man
hath
a
living
union
with
Jesus
Christ
;
he
is
brought
into
Joh.
5.
12.
He
that
hath
the
Son
,
hath
life
.
And
Joh.
6.
51.
I
am
the
living
bread
,
if
any
man
eat
of
this
bread
,
he
shall
live
for
ever
.
〈◊〉
2.
All
true
grace
is
of
a
living
nature
:
False
grace
is
a
dead
thing
,
it
I
live
by
the
faith
of
the
Son
of
God
,
Gal.
2.
20.
And
true
hope
is
a
living
hope
;
1
Pet.
1.
3.
God
hath
begotten
us
to
a
lively
hope
.
3.
Every
converted
man
is
the
child
of
the
living
God
;
he
is
born
of
the
Spirit
,
who
is
the
Spirit
of
life
.
God
is
not
the
God
of
the
dead
,
but
of
the
living
;
and
God
as
a
Father
never
begets
any
dead
Children
:
All
his
children
are
begot
after
his
own
image
;
they
are
partakers
of
the
Divine
nature
,
and
that
is
a
living
nature
.
〈◊〉
4.
The
converted
man
lives
the
rest
of
his
life
unto
God
.
1.
Pet.
3.
2.
None
of
us
liveth
to
himself
;
for
whether
we
live
,
we
live
unto
the
Lord
,
Rom.
14.
8.
Can
he
possibly
live
unto
the
Lord
,
until
he
be
made
alive
by
the
Lord
?
What
glory
can
God
get
by
the
life
of
a
dead
sinner
?
The
living
,
the
living
,
he
shall
praise
thee
,
as
I
do
this
day
,
said
Hez●kiah
,
Isa.
38.
19.
God
must
have
much
glory
from
the
converted
man
;
not
only
passive
glory
on
him
,
(
this
he
hath
on
wicked
men
,
)
but
active
glory
from
him
,
glory
from
his
believing
,
and
glory
from
his
obedience
,
which
cannot
be
unless
he
be
made
alive
,
spiritually
alive
.
The
Use
of
this
Doctrine
shall
be
to
draw
you
into
a
searching
acquaintance
with
your
spiritual
condition
.
There
is
not
sometimes
disobedient
,
ignorant
,
proud
,
vile
,
serving
divers
lusts
:
but
after
that
the
grace
of
God
hath
appeared
,
we
are
alive
;
we
have
put
off
those
lusts
,
and
have
other
Principles
,
other
Natures
,
other
Lives
.
Let
me
offer
unto
you
four
Motives
,
to
try
your
souls
about
their
spiritual
1.
You
have
enjoyed
the
means
of
Life
,
The
Gospel
is
often
Word
of
Life
,
a
quickning
and
regenerating
Word
;
it
carries
Christ
in
it
,
the
Author
of
Life
;
and
the
Apostle
calls
it
,
the
Ministration
of
Life
:
And
perhaps
it
hath
been
so
to
some
poor
man
and
woman
,
and
to
some
of
thy
children
.
But
O
how
long
hast
thou
heard
it
?
how
often
hast
thou
come
to
this
Bread
of
Life
?
to
these
Waters
of
Life
?
What!
and
yet
dead
in
thy
sins
?
not
yet
quickned
and
made
alive
?
Why
!
thou
art
a
reproach
to
the
Gospel
;
and
thy
sins
have
not
only
given
,
death
to
thy
soul
,
but
death
to
the
Gospel
of
Christ
,
the
Gospel
is
made
by
them
a
dead
Letter
;
it
is
not
so
in
it self
,
but
thou
hast
made
it
so
:
And
how
wilt
thou
answer
God
,
for
killing
thy
soul
,
and
killing
his
Christ
,
and
killing
his
Gospel
?
2.
Many
have
a
name
that
they
live
,
but
(
like
the
Angel
of
Sardis
)
they
are
dead
,
Revel.
3.
1.
Oh
Sirs
!
Spiritual
life
,
(
the
life
of
grace
,
)
is
a
rare
thing
,
and
a
difficult
thing
.
Every
man
loves
his
life
,
but
few
love
this
life
:
No
man
hates
his
own
life
(
almost
,
)
but
most
men
hate
this
life
of
grace
,
because
it
is
destructive
to
this
life
of
sin
:
And
many
think
they
have
it
,
and
others
think
so
too
,
and
yet
they
have
it
not
.
You
know
,
it
is
one
thing
to
put
Flowers
upon
a
dead
body
,
and
another
thing
to
put
life
into
a
dead
man
:
It
is
one
thing
for
the
Sun
to
convey
light
,
another
thing
for
the
Sun
to
convey
life
.
I
might
shew
you
,
that
m●n
mistake
spiritual
life
exceedingly
:
Education
in
a
person
may
lead
him
far
,
and
so
may
an
enlightned
and
generous
Conscience
,
and
so
may
restraining
Grace
,
and
so
may
Art
,
and
so
may
the
common
gifts
of
the
Spirit
;
they
may
enable
a
man
to
strange
conceptions
,
and
strange
affections
,
and
strange
actions
,
and
yet
the
man
may
be
spiritually
dead
:
Not
any
of
these
flow
from
a
gracious
principle
of
spiritual
life
:
Why
!
common
Gifts
may
lead
up
the
soul
far
,
and
Education
may
lead
to
Duties
much
,
and
Conscience
may
awe
sin
exceedingly
,
and
Art
or
Hypocrisie
may
counterfeit
the
very
life
of
Grace
(
as
a
Stage-player
doth
a
King
)
wonderfully
.
O
therefore
,
look
to
it
,
that
you
have
more
than
a
name
of
life
;
that
you
live
indeed
.
3.
If
you
should
deceive
your selves
,
and
when
you
come
to
4.
If
the
Lord
hath
made
thee
alive
from
the
dead
,
I
do
not
such
cause
of
joy
unspeakable
and
glorious
.
I
will
mention
but
three
particulars
unto
thee
.
1.
Hereby
thou
mayest
be
assured
of
thy
interest
in
the
richest
mercy
,
and
greatest
love
of
God
to
thy
poor
soul
.
Read
but
the
Apostle
in
Ephes.
2.
4.
But
God
,
who
is
rich
in
mercy
,
for
his
great
love
wherewith
he
loved
us
,
v.
5.
even
when
we
were
dead
in
sins
,
hath
quickned
us
.
2.
Thou
mayest
palpably
discover
the
tokens
and
vertues
of
Jesus
Christ
upon
thy
soul
,
the
very
Effigies
of
the
saving
works
of
Christ
;
that
which
Paul
so
longed
to
know
,
even
the
power
of
the
death
and
of
the
resurrection
of
Christ
,
Philip.
3.
10.
In
thy
death
to
Sin
,
and
in
thy
life
of
Grace
,
doth
the
power
of
Christs
death
,
and
of
Christs
resurrection
appear
.
3.
Thou
mayest
certainly
know
,
that
Heaven
shall
be
the
place
of
thy
rest
hereafter
.
Spiritual
life
comes
from
Heaven
,
and
bends
to
Heaven
,
and
shall
bring
to
Heaven
:
It
prepares
for
Heaven
,
and
it
is
a
part
of
Heaven
,
and
it
shall
be
perfected
and
filled
up
in
Heaven
.
O
what
things
are
these
!
who
would
miss
of
these
!
For
Christs
sake
,
search
throughly
whether
you
be
made
alive
.
Now
me
thinks
I
hear
some
soul
secretly
longing
to
know
how
it
may
be
cleared
un●o
it
,
That
God
hath
quickned
it
from
the
1.
If
sin
be
alive
,
then
thou
art
still
dead
;
and
if
sin
be
dead
,
thou
art
certainly
alive
.
I
will
open
both
these
par●s
.
1.
If
sin
be
alive
,
then
the
man
is
dead
;
for
it
is
impossible
that
the
in●atiable
desires
of
the
heart
,
after
things
forbidden
in
the
Word
.
Ephes.
4.
19.
we
read
of
sin
with
greediness
2.
The
universal
and
easie
authority
,
law
,
or
command
that
it
hath
over
the
soul
and
body
;
that
it
can
use
them
in
the
service
of
lusts
,
when
,
and
as
it
pleaseth
,
Ephes.
2.
2
,
3.
3.
The
joyfull
contentation
and
satisfaction
which
the
heart
takes
in
evil
things
;
as
we
do
in
meat
and
drink
.
4.
The
customary
trade
and
course
of
our
life
in
sinfull
ways
;
a
walking
in
them
,
a
living
in
them
.
O
,
if
these
be
yet
found
in
thee
,
sin
is
alive
still
,
and
thou
art
dead
still
.
2.
But
if
sin
be
dead
,
thou
art
certainly
alive
.
If
it
hath
lost
thy
affections
:
If
love
to
sin
be
gone
,
and
hatred
of
sin
be
come
;
if
delight
in
sin
be
quenched
,
and
sorrow
for
sin
be
implanted
.
Oh
Sirs
!
the
love
of
sin
is
the
life
of
sin
;
and
if
the
hatred
of
sin
doth
live
,
then
the
love
of
sin
is
dead
.
2.
If
it
hath
lost
its
Authority
,
its
free
and
uncontrolled
power
;
although
it
molests
still
,
and
tempts
still
,
yet
it
rules
not
,
thou
art
not
a
slave
to
it
,
and
subject
to
it
,
thou
wilt
not
serve
it
,
obey
it
any
longer
:
If
thou
hast
Christ
for
thy
Lord
,
the
Law
of
Christ
for
thy
Rule
,
and
Sin
for
thy
Enemy
,
thou
art
alive
.
2.
A
second
sign
of
spiritual
life
is
,
a
spiritual
sense
of
spiritual
wants
.
This
is
an
undoubted
truth
,
That
where
there
is
Rom.
7.
14.
The
law
is
spiritual
,
but
I
am
carnal
,
sold
under
sin
:
I
know
that
in
me
there
dwelleth
no
good
thing
;
how
to
perform
that
which
is
good
,
I
find
not
.
O
when
God
gives
grace
unto
the
heart
,
that
grace
,
though
never
so
weak
;
affords
two
operations
:
1.
It
gives
you
a
clearer
sight
of
sin
;
2.
it
gives
you
a
fuller
sight
of
your
wants
.
It
is
Learning
which
makes
us
to
see
how
much
Learning
we
want
;
it
is
Health
which
makes
you
see
how
much
Health
you
want
;
it
is
Grace
which
makes
you
see
how
little
Grace
you
have
,
and
how
much
you
still
need
:
No
man
rightly
feels
the
want
of
more
Faith
,
but
by
some
Faith
;
the
want
of
more
Softness
,
but
by
some
Softness
.
Object
.
But
now
the
Question
may
be
,
How
a
man
may
it
follows
after
a
deep
Conviction
of
sin
;
that
man
it
is
an
humbling
it
is
an
humb●e
sense
.
The
I
am
less
then
the
least
of
all
Saints
.
4.
If
it
be
a
spiritual
sense
,
then
it
is
a
careful
and
an
active
sense
:
It
I
believe
,
Lord
,
help
my
unbeliefe
:
The
sense
of
want
will
not
cease
but
in
the
sense
of
supply
.
3.
A
spiritual
appetite
is
a
sign
of
spiritual
life
;
You
know
As
new
born
babes
desire
the
sincere
milk
of
the
word
,
1
Pet.
2.
2.
As
soon
as
the
Prodigal
began
to
be
spiritually
alive
,
he
presently
thought
of
food
;
O
,
(
saith
he
)
there
is
bread
enough
in
my
Fathers
house
,
and
to
spare
:
As
there
is
bread
for
life
,
so
there
is
bread
of
life
;
and
as
there
are
waters
for
life
,
so
there
are
waters
of
life
;
there
is
spiritual
bread
,
and
spiritual
water
:
Corpus
Christi
est
pabulum
fidei
,
The
Lord
Jesus
and
his
Ordinances
are
the
spiritual
food
of
the
soul
;
and
when
a
man
receives
a
spiritual
life
,
he
cannot
live
without
them
,
but
depends
on
them
as
for
the
nutrition
and
preservation
of
his
life
.
Here
again
it
may
be
demanded
,
How
a
Christian
may
know
that
his
appetite
is
a
truly
spiritual
appetite
,
flowing
from
life
?
To
which
strong
appetite
;
the
Scriptures
call
it
an
hungring
and
thirsting
,
the
strongest
and
fiercest
of
all
appetites
:
O
Sirs
,
There
is
an
appetite
dainty
,
and
there
is
an
appetite
hungry
;
there
is
a
difference
twixt
a
want
on
empty
desire
,
and
an
hungring
,
or
an
appetite
for
life
.
Give
me
children
,
or
else
I
dye
;
the
word
is
to
such
a
man
,
more
then
his
appointed
food
.
2.
It
is
an
Vniversal
Appetite
:
Some
men
have
a
stomack
to
the
Word
,
but
not
to
the
Sacrament
;
and
some
It
is
a
constant
4.
Spiritual
Growth
is
a
sign
of
Spiritual
Life
:
You
know
a
grain
of
Mustard-seed
,
which
is
little
at
first
,
but
in
time
growes
and
spreads
exceedingly
;
and
Solomon
compares
it
to
the
Sun
,
which
riseth
more
and
more
to
the
perfect
day
.
Paul
commends
the
Corinthians
,
that
they
did
abound
in
all
Grace
;
and
praies
for
the
Philippians
,
that
their
love
might
a
bound
yet
more
and
more
in
knowledg
,
and
in
all
Judgment
;
And
he
himself
forgat
what
was
behind
,
and
pressed
forward
,
and
counted
himself
not
to
have
apprehended
.
O
you
!
who
take
your selves
to
be
alive
,
do
you
grow
in
grace
?
Many
men
grow
worse
and
worse
under
the
means
of
Grace
;
many
grow
in
notions
,
but
they
do
not
grow
in
Grace
;
many
grow
into
new
opinions
,
but
they
do
not
grow
in
holy
affections
.
But
do
you
grow
in
Grace
?
and
do
you
grow
in
all
Grace
?
and
do
you
grow
according
to
the
means
of
Growth
?
Alas
!
many
men
decay
apace
,
and
many
men
,
like
pictures
,
retain
the
same
dimensions
;
sin
is
no
more
weakned
after
forty
years
living
,
then
at
the
first
;
their
old
sins
retain
their
old
strength
,
and
their
faith
receives
no
augmentation
;
they
are
no
more
able
to
trust
on
God
for
their
bodies
,
nor
to
rely
on
Christ
for
their
souls
then
heretofore
.
The
barrenness
and
unfruitfulness
of
Christians
,
is
an
unspeakable
dishonour
to
the
Gospel
,
and
an
evident
testimony
,
that
they
have
but
a
form
of
Godliness
without
the
power
of
it
;
I
might
now
have
shewn
you
,
that
true
spiritual
Growth
is
1.
Especially
an
inward
Growth
.
2.
And
a
general
Growth
.
3.
And
the
Growth
comes
in
by
the
Growth
of
Faith
.
4.
And
appears
best
in
the
Growth
of
humili●y
.
5.
A
spiritual
cry
or
breath
,
is
another
sign
of
spiritual
life
:
he
prayeth
:
in
Zach.
12.
10.
The
Spirit
of
Grace
,
and
of
Supplication
are
joyned
,
for
the
one
never
goes
without
the
other
:
But
will
some
reply
,
This
cannot
be
a
sure
sign
of
spiritual
life
;
for
a
wicked
man
may
pray
,
and
cry
to
God
;
we
read
of
their
Prayers
and
cries
in
Scripture
often
.
I
grant
it
,
But
1.
There
is
a
difference
twixt
a
spiritual
cry
,
and
a
natural
cry
;
their
cries
arise
from
natural
principles
,
but
not
from
a
spiritual
principle
.
2.
It
is
the
cry
of
a
distressed
man
,
but
not
of
a
renewed
man
.
3.
It
is
a
cry
for
natural
and
outward
good
,
but
not
for
spiritual
and
everlasting
good
.
4.
And
when
they
cry
for
mercy
and
heaven
;
it
is
not
that
mercy
may
bring
them
into
an
holy
communion
with
God
,
but
only
that
mercy
may
keep
them
from
wrath
and
Hell
.
6.
Lastly
,
A
spiritual
manner
of
working
is
an
infallible
evidence
of
a
spiritual
quickning●
When
the
Lord
converts
a
man
and
makes
him
spiritually
alive
,
he
now
works
spiritual
work
.
1.
By
Spiritual
Rules
.
2.
From
Spiritual
Principles
in
the
strength
of
Christ
,
by
Faith
,
and
from
love
.
3.
With
Spiritual
Affections
,
willingly
,
cheerfully
,
and
delightfully
.
4.
For
Spiritual
ends
.
1.
By
Spiritual
Rules
;
To
as
many
as
walk
according
to
this
Rule
,
peace
be
on
them
,
Gal.
6.
16.
A
dead
and
unconverted
man
lives
by
the
Rules
of
his
sensual
Lusts
,
or
the
customes
of
the
World
,
or
the
wisdome
of
carnal
policy
;
sin
rules
him
,
and
men
rule
him
,
and
his
profits
and
pleasures
rule
him
:
But
when
the
man
is
converted
,
now
God
rules
him
;
he
stands
in
awe
of
Gods
Word
▪
and
lives
,
as
1
Pet.
4.
2.
To
the
Will
of
God
:
His
actions
,
intentions
,
desires
,
steps
are
measured
by
the
word
;
t
is
not
An
libet
,
but
An
licet
;
The
word
lets
him
out
,
and
brings
him
in
:
Whether
the
living
Creature
went
,
thither
the
Wheeles
went
,
so
,
&c.
2.
From
spiritual
Principles
:
O
Sirs
,
&c.
3.
With
spiritual
affections
:
I
was
glad
(
said
David
)
when
they
said
unto
me
,
let
us
go
to
the
House
of
the
Lord
.
I
delight
(
saith
Paul
)
in
the
Law
of
God
after
the
inward
man
:
It
is
good
for
●e
to
draw
near
to
God
:
There
are
affections
in
the
works
of
a
living
man
;
his
works
drop
out
of
his
heart
,
another
mans
fall
out
of
his
parts
.
4.
For
spiritual
ends
;
So
that
Christ
may
be
glorifyed
:
we
live
Whatsoever
ye
do
,
do
it
to
the
Glory
of
God
;
that
God
in
all
things
may
be
glorifyed
through
Jesus
Christ
,
1
Pet.
4.
11.
Obj.
But
will
some
say
,
if
these
be
signs
of
the
life
of
1.
Generally
thus
:
1.
Such
complaints
as
these
(
ordinarily
)
are
the
language
not
of
the
dead
,
but
of
the
living
:
When
shall
you
hear
such
indit●ments
from
a
base
,
lewd
,
sin-loving
,
and
serving
person
?
O
no
,
these
are
the
complaints
of
an
heart
that
is
spiritually
sensible
,
and
spiritually
tender
,
and
spiritually
jealous
,
and
which
would
not
be
deceived
in
its
spiritual
condition
.
2.
If
such
complaints
as
these
be
attended
with
inward
humblings
,
and
abasings
of
the
heart
,
and
with
desires
and
endeavours
of
help
,
assuredly
they
are
the
Testimonies
of
a
living
man
:
Who
shall
deliver
me
,
O
wretched
man
!
was
the
complaint
of
living
Paul
.
3.
If
thou
canst
not
at
all
times
find
every
one
of
the
forenamed
Symptomes
of
life
;
yet
if
at
any
time
thou
canst
find
any
one
of
them
,
it
is
a
sign
that
thou
livest
;
if
the
child
doth
not
go
,
yet
if
it
sucks
,
this
shews
life
;
if
it
doth
not
speak
,
yet
if
it
cry
,
it
is
alive
;
if
it
doth
not
cry
,
yet
if
it
breath
,
it
is
a
sign
of
life
:
If
there
be
groanings
under
the
burden
of
sin
,
and
●ighings
,
for
help
,
for
grace
,
for
Christ
,
&c.
they
are
a
sign
of
life
.
O
Christian
,
the
spiritual
life
is
sometimes
more
open
,
and
full
,
and
lively
,
and
quick
in
actions
;
and
sometimes
it
is
reduced
to
desires
,
to
a
will
,
to
a
complaint
,
to
a
tear
,
to
a
sigh
,
to
a
groan
;
O
,
that
I
could
pray
,
O
,
that
I
could
believe
.
2.
Dictinctly
to
the
particular
Cases
.
Obj.
1.
Thou
fearest
that
thou
art
not
alive
,
because
much
sin
is
yet
living
in
thee
:
To
which
I
answer
.
1.
It
is
with
the
Christian
made
alive
by
Grace
,
as
it
was
with
Lazarus
made
alive
by
Christ
,
who
had
for
a
while
his
grave
cloathes
on
him
,
and
he
was
bound
hand
and
foot
,
and
yet
he
was
made
alive
;
so
there
may
be
many
sinful
corruptions
,
yet
cleaving
to
that
soul
,
which
is
indeed
quickned
with
spiritual
life
.
Nay
,
if
thou
didst
feel
no
sinful
corruptions
,
I
should
question
whether
yet
thou
wer●
made
alive
,
for
spiritual
life
or
grace
doth
give
unto
the
soul
,
1.
The
clearest
sense
of
sin
.
2.
And
the
greatest
grief
for
sin
.
3.
And
the
strongest
combate
and
conflict
with
sin
.
2.
There
is
a
difference
twixt
a
feeling
of
sin
still
stirring
in
us
,
and
of
the
life
of
sin
still
ruling
in
us
:
Thou
feelest
sin
living
in
temptation
,
but
dost
thou
feel
sin
living
in
thy
affection
;
Thou
feelest
sin
molesting
of
thee
as
a
Tyrant
,
but
dost
thou
acknowledg
sin
ruling
over
thee
as
a
King
.
3.
And
what
doest
thou
,
when
thou
findest
sin
thus
working
?
Dost
thou
dye
daily
?
If
thou
feelest
sin
as
if
it
were
alive
,
doth
not
this
humble
thee
?
and
doth
not
this
hasten
thee
by
Faith
unto
Christ
,
for
more
crucifying
virtue
?
Obj.
2.
Thou
fearest
that
yet
thou
art
not
alive
,
because
thou
discernest
m●ch
spiritual
dulness
,
and
deadness
in
thy
affections
and
operations
.
Sol.
I
answer
.
1.
Even
the
living
have
so●nd
too
much
spiritual
deadness
in
their
hearts
:
Davids
soul
was
heavy
,
and
cast
down
,
and
indisposed
,
and
a
deadness
possessed
him
,
and
he
prayes
of
en●
;
O
Lord
quicken
me
.
2.
But
is
there
not
a
difference
twixt
deadness
and
death
;
death
is
the
total
privation
of
life
(
where
there
is
spiritual
death
?
there
is
not
so
much
as
the
habit
of
grace
)
but
deadness
is
some
diminution
,
or
some
damp
upon
the
habit
of
grace
,
that
it
steps
not
out
to
its
acts
,
with
that
liberty
,
and
that
alacrity
as
it
was
wont
,
and
such
a
deadness
may
be
in
a
living
soul
.
And
thirdly
,
Thou
feelest
this
deadness
,
and
thou
dislikest
it
,
and
thou
bewailest
it
,
and
thou
prayest
,
how
often
,
how
earnestly
:
Lord
quicken
this
dead
heart
of
mine
:
Is
it
thus
where
death
prevails
?
do
dead
men
do
thus
?
4.
The
actions
of
life
are
various
;
Let
the
action
for
the
quantity
be
what
it
will
,
greater
or
lesser
,
quick
or
dull
,
free
or
checked
,
and
interrupted
;
yet
if
what
thou
dost
be
done
in
the
strength
of
Christ
,
if
it
be
wrought
with
an
humble
and
an
upright
heart
;
assuredly
,
thou
art
not
a
dead
sinner
,
but
a
living
(
though
perhaps
troubled
)
Christian
.
Obj.
3.
But
I
have
no
power
to
do
any
good
;
I
cannot
believe
,
I
cannot
pray
,
I
cannot
mourn
.
Sol.
1.
What
,
no
Power
at
all
?
Rom.
7.
18.
I
know
that
in
me
(
that
is
in
my
flesh
)
dwelleth
no
good
thing
.
For
to
will
is
present
with
me
;
but
to
perform
that
which
is
good
I
find
not
:
I
cannot
do
it
,
but
I
would
do
it
.
2.
If
there
be
a
power
living
in
the
will
,
it
is
the
best
sign
of
life
:
A
wicked
man
doth
often
the
good
which
his
will
is
against
,
and
the
good
man
often
doth
not
the
good
,
cannot
do
the
good
,
which
his
will
is
yet
for
.
Now
God
looks
upon
the
will
,
more
then
upon
the
work
:
If
gracious
acts
be
couchant
in
the
will
,
life
is
in
thee
.
3.
However
,
although
thou
hast
not
power
(
sometimes
)
let
down
for
spiritual
work
;
yet
thou
hast
so
much
power
still
remaining
,
as
to
lif●
up
weak
hands
for
more
power
:
Though
thou
canst
not
believe
,
nor
repent
,
nor
mourn
as
thou
thinkest
,
yet
there
is
an
heart
to
seek
unto
God
in
Christ
for
this
power
to
believe
,
&c.
Obj.
4.
But
my
old
lively
affections
are
gone
,
my
old
estimations
,
There
is
a
difference
twixt
the
intensive
swiftness
,
or
flash
of
affections
,
and
the
intensive
strength
,
and
weight
of
the
affections
.
A
young
Christian
is
most
in
the
former
,
an
old
Christian
(
who
acts
more
upon
Judgment
and
Faith
)
is
most
in
the
latter
.
2.
The
case
seems
rather
to
be
of
a
living
man
,
like
to
dye
,
then
dead
:
Of
a
man
decaying
in
Grace
,
rather
then
totally
deprived
of
grace
;
of
a
sick
Christian
,
rather
then
of
a
dead
Christian
.
3.
And
therefore
seriously
search
the
causes
of
the
remission
of
thy
first
love
,
of
thy
ancient
favour
in
holy
communion
:
O
,
look
whether
a
dead
flye
be
not
fallen
into
the
ointment
,
whether
some
insnaring
lust
,
fleshly
,
or
worldly
hath
not
robbed
thee
of
thy
strength
.
4.
If
so
,
Be
humbled
greatly
,
and
repent
,
and
do
thy
first
work
.
Obj.
5.
But
where
there
is
life
,
there
is
growth
,
but
I
find
it
not
.
I
have
finished
two
Proposition
from
this
Text
:
One
respecting
the
death
,
and
the
other
respecting
the
life
of
a
sinner
:
I
now
proceed
to
a
third
,
which
is
,
That
a
very
great
and
notorious
sinner
may
be
(
at
length
)
converted
and
changed
.
[
This
my
Son
was
dead
,
and
is
alive
again
:
]
This
Son
!
and
who
was
he
,
or
what
was
he
;
in
the
precedent
Verses
,
you
may
see
his
picture
,
you
may
read
the
History
of
him
;
he
was
one
,
who
would
be
gone
from
his
Fathers
House
,
and
into
a
far
Country
he
went
,
and
there
he
did
waste
his
substance
with
riotous
living
.
He
made
an
end
of
all
of
it
,
and
in
the
basest
of
wayes
,
amongst
Harlots
;
and
then
betakes
himself
to
●ordid
shifts
:
He
offered
himself
to
●eed
Swine
,
and
would
have
fed
with
the
Swine
,
nay
,
would
have
lived
upon
the
Offals
and
Husks
which
the
Swine
left
:
He
stood
it
out
to
the
last
;
if
he
could
possibly
have
subsisted
,
if
he
could
but
have
lived
,
he
would
never
have
come
back
to
his
Father
:
Yet
this
Son
,
this
Son
at
length
comes
back
,
at
length
is
converted
,
and
is
alive
again
.
But
I
obtained
mercy
(
said
Paul
,
1
Tim.
1.
13.
)
Misericordia●
donantem
,
mercy
of
Conversion
;
misericordiam
condonan●em
,
mercy
of
remission
:
I
obtained
mercy
!
Why
!
what
was
he
more
then
another
,
that
he
does
so
emphatically
speak
of
himself
,
I
obtained
mercy
!
Yea
,
there
was
reason
to
set
it
off
thus
with
an
Emphasis
;
for
he
was
a
notorious
sinner
,
I
was
(
saith
he
)
a
Blasphemer
,
and
a
Pers●cuter
and
Injurious
,
yet
I
,
I
obtained
mercy
!
Some
of
you
know
that
it
hath
been
an
ancient
question
and
debate
about
the
equality
or
inequality
of
sin
;
I
think
thus
,
1.
That
Original
sin
(
quantum
ad
se
)
is
equally
divided
amongst
all
men
,
there
is
aequalis
carentia
debiti
,
and
aequalis
inhaerentia
Indebiti
(
as
touching
the
nature
of
Original
sin
)
in
every
man
;
in
respect
of
it
,
one
sinner
is
not
a
greater
sinner
then
another
.
2.
Yet
the
actual
exercise
of
that
sin
,
may
be
more
in
one
man
,
then
in
another
;
and
hence
it
is
,
that
some
sinners
we
call
them
lesser
,
and
others
we
call
them
greater
:
By
a
great
sinner
,
I
mean
one
who
exceeds
another
very
much
in
sinful
wayes
and
guilt
.
And
one
may
be
called
a
great
,
a
very
great
sinner
in
four
respects
;
nevertheless
they
have
not
hindered
conversion
.
1.
One
may
be
called
a
very
great
sinner
,
whose
single
sin
is
of
an
amazing
quality
;
such
as
not
only
Scripture
condemns
,
but
The
incestuous
Corinthian
,
whom
Paul
would
have
delivered
to
Satan
,
was
wrought
upon
,
and
converted
,
and
repented
;
and
1
Cor.
6.
9.
Some
of
them
who
were
abusers
of
themselves
with
mankind
,
v.
11.
Were
yet
washed
,
and
sanctifyed
and
justifyed
.
2.
One
may
be
called
a
very
great
sinner
,
whose
kinds
of
sinning
are
very
many
,
and
all
of
them
exceedingly
highest
Idolaters
that
ever
we
read
of
,
and
a
witch
,
and
dealt
with
the
Devil
,
and
offered
some
of
his
children
to
the
Devil
,
2
Chron.
33.
3
,
4
,
6.
and
shed
much
innocent
bloud
:
Yet
this
notorious
sinner
at
length
humbled
himself
greatly
,
and
was
converted
:
See
vers.
12
,
13.
3.
One
may
be
called
a
very
great
sinner
,
who
hath
continued
a
long
time
in
the
course
and
practise
of
great
sins
,
perhaps
twenty
,
forty
,
fifty
years
:
Abraham
continued
a
long
time
in
his
Idolatry
,
and
at
length
was
called
and
converted
:
The
Ephesians
walked
according
to
the
course
of
this
world
,
and
had
their
conversation
in
times
past
in
the
lusts
of
the
flesh
,
fulfilling
the
desires
of
the
flesh
,
and
of
the
mind
,
Chap.
2.
vers.
2
,
3.
yet
at
length
were
quickned
and
converted
,
vers.
5.
4.
One
may
be
called
a
great
whose
sinnings
are
very
greatly
circumstanced
:
Circumstances
,
you
know
,
give
a
very
great
accent
unto
moral
actions
.
Quest.
But
how
may
it
appear
,
that
a
very
great
sinner
may
Because
some
great
sinners
belong
to
the
Election
of
Gods
Grace
:
Paul
was
(
as
you
have
seen
)
a
very
Act.
9.
15.
He
is
a
chosen
vessel
unto
me
.
There
are
two
things
(
amongst
many
other
)
which
belong
to
the
Divine
Election
.
1.
It
is
a
free
Act
,
and
if
I
may
use
the
word
without
offence
,
an
Independent
Act
,
raised
only
from
the
good
pleasure
of
the
Divine
Will
,
and
not
from
the
condition
of
the
Object
.
Rom.
9.
15.
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
.
Vers.
16.
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
If
God
will
choose
foolish
things
,
and
base
things
,
&c.
1
Cor.
1.
27
,
28.
2.
It
is
an
infallible
Decree
:
I
mean
,
such
a
Decree
which
God
will
certainly
fulfil
.
In
Election
,
God
doth
decree
or
ordain
a
person
unto
salvation
;
and
this
person
God
will
certainly
bring
unto
salvation
,
by
those
means
which
he
hath
appointed
for
that
purpose
:
And
therefore
,
if
a
great
sinner
be
within
the
compass
of
Gods
Election
,
him
in
time
will
God
convert
;
Act.
13.
48.
As
many
as
were
ordained
to
eternal
life
,
believed
.
2.
Because
the
Conversion
of
a
Sinner
is
an
omnipotent
work
:
It
belongs
to
God
,
to
whom
nothing
is
too
hard
;
he
can
pardon
had
been
dead
four
dayes
,
lives
again
.
Steven
preaches
,
and
not
only
Paul
slights
his
Sermon
,
but
consents
also
to
his
death
:
But
when
Jesus
Christ
spake
only
a
few
words
unto
him
,
Paul
now
quakes
,
and
trembles
,
and
yields
,
Lord
,
what
wilt
thou
have
me
to
do
.
3.
Because
the
Lord
God
hath
the
absolute
dominion
over
the
(
I
was
mad
,
saith
Paul
;
such
a
fool
,
a
beast
was
I.
They
shall
remember
their
evil
wayes
,
and
loath
themselves
,
Hos.
2.
7.
)
as
his
greatest
evil
and
misery
;
and
conclude
,
that
a
new
holy
penitent
life
is
the
best
of
all
lives
,
and
that
for
himself
.
The
Conscience
is
either
sleepy
or
seared
naturally
:
But
God
can
awaken
it
,
and
imprint
on
it
a
power
to
feel
sin
;
to
complain
,
accuse
,
indite
,
wound
,
and
slay
the
sinner
,
that
he
shall
have
no
rest
as
long
as
he
lies
in
his
sinfull
condition
:
Sin
revived
and
I
died
,
Rom.
7.
The
Will
is
naturally
averse
,
and
perverse
;
it
is
set
against
all
spiritual
good
,
and
set
upon
evil
:
But
cannot
God
alter
this
Will
?
He
can
easily
turn
it
about
;
let
him
but
drop
in
the
least
degree
of
Grace
,
and
the
Will
presently
wheels
about
,
and
is
as
ready
,
and
desirous
,
and
cleaving
to
good
,
as
ever
it
was
to
evil
:
Lord
,
what
wilt
thou
have
me
to
do
?
Act.
9.
So
for
the
Affections
,
the
Lord
hath
the
dominion
over
them
:
He
can
make
them
to
love
him
as
much
and
more
than
ever
they
loved
sin
;
and
to
grieve
,
and
to
hate
,
and
to
fear
sin
,
&c.
Get
thee
hence
;
what
have
I
any
more
to
do
with
Idols
?
4.
The
Lord
doth
sometimes
convert
a
great
sinner
to
glorifie
his
own
Grace
.
1.
The
power
of
it
,
that
it
is
able
to
cure
great
and
strong
diseases
.
If
ordinary
sinners
onely
were
converted
,
men
would
imagine
but
a
common
and
vulgar
power
lay
in
converting
Grace
;
where
there
is
a
lesser
opposition
,
there
a
weaker
strength
may
suffice
to
do
the
work
:
But
if
sin
be
strong
,
now
the
power
of
Grace
appears
,
in
rescuing
the
soul
even
from
the
Gates
of
Hell
,
and
from
the
Powers
of
Darkness
.
2.
The
riches
of
it
:
When
all
the
world
knows
,
and
the
man
himself
knows
,
That
there
was
nothing
in
him
,
but
a
vilest
heart
,
and
lewdest
course
,
and
yet
Divine
Grace
hath
converted
him
;
O
,
saith
he
,
this
was
rich
Mercy
and
Grace
indeed
.
The
Apostle
saith
,
That
God
quickned
the
dead
Ephesians
,
that
he
might
shew
the
exceeding
riches
of
his
grace
,
chap.
2.
vers.
7.
O
,
saith
the
great
sinner
,
(
now
converted
,
)
never
was
there
such
a
gracious
and
such
a
mercifull
God
,
such
a
kind
and
loving
God
;
I
was
dead
,
and
he
hath
made
me
alive
;
I
was
the
greatest
of
sinners
,
and
I
have
yet
obtained
the
sweetest
of
mercies
;
I
was
the
greatest
Enemy
,
and
yet
God
would
be
my
kindest
Friend
;
overcome
by
Sin
,
and
now
overcome
by
Grace
;
falling
down
into
Hell
,
and
now
lifted
up
to
Heaven
;
so
bad
,
that
Justice
might
have
had
much
Glory
to
damn
me
,
yet
God
hath
been
so
good
,
that
Mercy
shall
have
the
Glory
to
save
me
.
and
distressed
Conscience
.
You
shall
find
by
experience
these
two
Truths
:
1.
That
whiles
men
are
in
a
dead
,
lost
,
vile
,
and
unsensible
condition
,
they
then
imagine
that
their
sins
are
little
,
and
mercies
great
,
and
they
have
power
to
turn
to
God
when
they
please
:
2.
That
when
they
come
to
be
truly
sensible
of
their
hearts
and
ways
,
then
their
sins
appear
exceeding
great
,
and
the
mercy
and
grace
of
God
seem
little
;
O!
they
have
withstood
the
offers
of
grace
,
and
all
self-power
is
gone
,
and
the
greatness
of
their
sinning
is
an
absolute
bar
to
their
conversion
.
And
there
are
eight
Reasons
,
why
a
man
(
made
sensible
of
Because
he
hath
been
one
who
hath
exceedingly
provoked
God
to
wrath
against
him
:
He
sees
great
wrath
in
God
,
and
that
he
hath
,
by
his
continual
sinnings
,
incensed
the
Lord
.
O
,
saith
he
,
it
is
mercy
that
must
convert
;
but
I
have
turned
a
mercifull
God
into
a
just
God
,
and
a
kind
God
into
an
angry
God
;
my
great
sins
have
put
me
into
the
hands
of
his
great
wrath
.
2.
Because
such
a
person
sees
his
condition
lying
under
the
threatnings
of
God
,
and
out
of
the
reach
of
the
promises
of
God
;
God
threatning
him
,
Warrants
issued
out
to
take
and
arrest
him
,
an
Arrow
levell'd
at
him
;
God
hath
said
,
That
he
will
wound
the
hairy
scalp
of
him
that
goes
still
on
in
his
iniquities
;
and
that
he
who
hardens
his
heart
,
being
often
r●proved
,
shall
be
destroyed
without
remedy
;
Now
I
have
been
that
sinner
.
3.
Because
such
a
person
feels
the
impressions
of
Gods
displeasure
on
his
Conscience
:
He
is
in
the
very
hands
of
wrath
;
Conscience
tells
him
,
Thou
art
the
man
,
and
these
have
been
thy
sinnings
,
these
have
been
thy
ways
and
thy
doings
;
and
Conscience
condemns
him
for
one
who
hath
delighted
himself
in
evil
,
and
secretly
goes
and
smites
him
with
unavoidable
fears
and
terrours
.
Now
when
a
man
feels
wrath
,
't
is
an
hard
thing
to
perswade
him
,
that
God
hath
any
thoughts
and
intentions
of
mercy
and
grace
for
him
.
4.
Such
a
person
ordinarily
looks
more
upon
the
examples
of
destruction
,
than
upon
the
instances
of
conversion
;
rather
what
God
hath
done
against
them
,
than
for
any
of
them
.
O
,
saith
he
,
God
in
Scripture
hath
often
left
such
and
such
great
sinners
to
their
The
distance
twixt
his
greatly
sinning
soul
,
and
converting
grace
,
seems
to
him
wondrously
large
:
If
I
had
been
but
sick
and
weak
!
but
can
a
dead
man
live
?
should
a
Rebel
be
embraced
?
can
a
Blackmore
be
made
white
?
It
is
great
grace
to
convert
a
little
sinner
,
but
what
grace
is
sufficient
to
convert
so
great
a
sinner
?
6.
He
measures
the
disposition
of
Divine
Grace
,
by
the
indisposition
of
his
own
heart
.
O
,
saith
he
,
I
have
been
,
how
long
,
how
stubbornly
unwilling
to
receive
grace
,
how
violent
to
oppose
grace
!
If
I
had
neglected
it
only
,
but
I
have
rejected
it
;
I
have
been
so
long
unwilling
,
despising
,
will
Grace
be
pleased
and
so
willing
to
one
so
unwilling
?
Grace
will
not
be
willing
to
smile
on
him
who
hath
frowned
on
it
;
Grace
will
not
stoop
to
him
who
hath
trampled
upon
Grace
:
Can
Divine
Grace
and
I
be
so
easily
friends
!
What
,
forty
years
lying
in
Hell
,
and
now
to
think
I
shall
go
to
Heaven
!
all
my
life
to
serve
the
Devil
,
and
yet
now
to
think
that
God
will
take
me
,
or
make
me
his
servant
!
7.
Such
a
man
sees
his
sins
in
another
manner
than
ever
before
:
The
face
of
sin
is
unvailed
,
like
so
many
spears
in
the
heart
of
Christ
,
like
so
many
wounds
given
to
sweetest
Mercy
,
like
so
many
cups
of
poyson
that
he
hath
drunk
,
and
so
many
cups
of
wrath
which
he
hath
made
Christ
to
drink
,
and
as
so
much
dung
cast
upon
the
Beauties
of
Holiness
.
8.
Yea
,
and
he
feels
his
sins
in
another
manner
.
O
,
saith
he
,
I
feel
my
proud
heart
still
,
and
my
adulterous
heart
still
,
and
my
covetous
heart
still
;
and
when
any
good
ariseth
,
it
is
surprized
,
it
it
resisted
,
it
is
quenched
by
a
thousand
evil
motions
:
And
though
I
hear
,
and
though
I
seek
God
,
yet
it
is
thus
with
me
.
O!
my
sins
have
been
so
great
,
that
God
will
never
undertake
my
conversion
,
my
change
;
had
I
been
more
civil
,
had
I
been
less
evil
,
perhaps
he
would
.
Now
I
would
say
six
things
to
this
great
sinner
.
1.
Great
sinnings
should
be
reasons
of
great
humblings
,
but
they
should
never
be
the
causes
and
helps
of
unbelief
.
Grandia
delicta
,
fletus
grandes
.
Because
thou
hast
found
an
heart
which
could
sin
exceedingly
,
beseech
God
to
give
thee
an
heart
to
mourn
exceedingly
;
and
think
not
,
that
God
cannot
do
much
good
,
because
thou
hast
done
much
evil
.
2.
Great
sinnings
should
work
a
self-despair
,
but
they
should
never
work
a
God-despair
.
Great
sinnings
shew
God
hath
converted
great
sinners
.
Usually
,
Though
a
person
can
say
,
that
God
hath
not
hitherto
converted
him
;
yet
no
sinner
(
living
under
the
means
of
Grace
)
can
safely
say
,
that
God
will
never
convert
him
:
For
no
sinner
can
know
his
eternal
Reprobation
,
this
is
a
secret
counsel
which
is
reserved
in
the
bosome
of
God
;
can
know
the
season
,
the
very
designed
season
when
God
will
convert
him
;
for
the
Lord
reserves
the
power
of
conversion
,
and
the
season
of
conversion
to
himself
;
he
converts
some
at
one
time
,
some
at
another
:
God
never
revealed
to
any
man
,
that
at
such
a
time
,
at
such
an
hour
he
would
convert
him
;
Consequenter
,
a
man
may
know
the
hour
of
his
conversion
,
but
Antecedenter
,
he
could
not
know
that
God
would
then
(
just
then
)
convert
him
.
5.
There
is
more
probability
that
God
will
convert
thee
(
thus
sensible
,
than
that
he
will
not
.
For
1.
The
clearing
of
thy
great
sinfulness
unto
thee
,
and
the
setting
of
thy
great
sins
in
order
before
thine
eyes
;
2.
The
quicknings
of
thy
Conscience
to
feel
the
burthen
and
weight
of
thy
great
transgressions
;
3.
The
great
perplexities
and
fears
in
thy
heart
because
of
these
great
sins
,
are
no
evil
signs
at
all
:
Of
the
two
,
the
troubled
Conscience
is
much
more
hopefull
than
the
●eared
Conscience
.
Vicinior
saluti
est
dolor
patientis
quam
stupor
non
sentientis
,
as
Austin
well
.
Though
trouble
in
Conscience
be
not
alwayes
an
infallible
Argument
of
Life
,
yet
it
is
an
ordinary
Antecedent
unto
Spiritual
Life
:
The
still
Voice
came
after
the
Whirlwind
,
and
Christ
came
after
the
storm
,
and
Canaan
came
after
the
Wilderness
,
the
Spirit
of
Adoption
comes
after
the
Spirit
of
Bondage
.
6.
But
what
if
the
Lord
hath
already
converted
Assuredly
,
if
thou
art
greatly
ashamed
of
thy
great
trangressions
;
if
thy
soul
can
now
loath
it self
for
all
its
abominations
;
if
thy
heart
can
remember
them
,
and
bitterly
mourn
over
them
;
if
thy
cries
be
great
to
be
delivered
from
them
;
if
thy
fears
be
great
to
sin
no
more
;
if
thy
heart
will
not
be
content
without
a
new
heart
;
if
thou
and
God
must
be
reconciled
;
if
thou
hast
received
an
heart
willing
to
be
converted
;
What
shall
I
say
?
Thou
art
indeed
converted
.
]
Remember
two
supports
which
I
leave
with
thee
:
1.
No
poor
sinner
can
be
so
ready
and
willing
to
be
converted
by
God
,
but
God
is
much
more
ready
and
willing
to
convert
him
;
2.
A
willingness
to
be
converted
,
is
conversion
begun
;
the
first
stroke
of
conversion
lights
upon
the
Will
of
a
sinner
,
and
the
greatest
part
of
conversion
appears
in
the
change
and
conversion
of
the
Will
;
it
is
from
the
will
of
Gods
grace
,
that
thou
art
willing
to
have
grace
.
A
second
Use
shall
be
of
Caution
.
Let
no
man
presume
to
continue
in
great
sins
,
or
to
remain
secure
and
careless
,
because
he
hears
that
a
great
sinner
may
be
changed
and
converted
:
For
1.
Although
God
doth
convert
some
great
sinners
,
one
Abraham
,
one
Paul
,
one
Mary
Magdalene
,
yet
there
are
many
of
them
whom
he
never
converts
.
2.
Perhaps
he
may
convert
,
perhaps
he
may
not
;
and
what
if
he
do●h
not
?
It
is
but
contingent
to
thee
:
Perhaps
he
will
convert
thee
,
this
should
move
thee
to
seek
him
;
perhaps
he
will
not
,
this
may
affright
thee
to
stand
out
any
longer
against
him
.
Therefore
,
to
be
bold
in
sin
,
because
God
can
,
and
sometimes
doth
convert
a
great
sinner
,
may
move
thee
rather
to
conclude
,
he
will
not
,
he
intends
not
to
convert
thee
,
than
that
he
doth
.
When
Divine
Goodness
is
made
encourageable
to
sin
against
that
Goodness
;
when
it
is
not
a
melting
Sun
,
but
an
hardning
Sun
;
it
is
a
presage
rather
of
a
mans
subversion
,
than
of
his
conversion
.
3.
Though
God
can
,
and
doth
sometimes
convert
a
great
sinner
,
yet
usually
the
greater
sinner
comes
off
with
the
sharper
conversion
.
The
great
Malefactor
sometimes
hath
his
Book
and
his
Life
too
,
but
he
is
burned
in
the
Hand
,
and
in
the
Shoulder
.
Paul
was
a
great
sinner
,
and
was
converted
;
but
his
great
sins
,
which
were
a
troubling
to
Christ
,
did
prove
a
trembling
to
his
heart
.
God
puts
such
a
sinner
upon
the
Rack
;
he
strikes
and
wounds
him
,
that
all
the
Countrey
shall
hear
of
the
troubles
which
his
Conscience
feels
for
his
sinnings
against
God
:
God
doth
,
as
it
were
,
singe
him
with
the
flames
of
Hell
,
before
he
meets
him
with
the
kisses
of
Heaven
.
4.
Most
usually
,
those
great
and
notorious
sinners
whom
God
converts
,
are
such
who
have
thus
sinned
under
their
ignorance
.
I
was
a
blasphemer
,
&c.
saith
Paul
,
but
I
did
obtain
mercy
,
for
I
did
it
ignorantly
,
and
through
misbelief
.
He
did
not
know
what
he
did
,
he
thought
he
had
been
in
the
right
:
You
seldome
read
of
one
knowing
Pharisee
,
who
persecuted
Christ
,
that
was
converted
;
yet
you
read
of
many
of
the
Jews
,
and
of
the
Elders
,
that
were
converted
;
for
they
did
not
know
Jesus
Christ
to
be
the
Lord
of
Glory
.
I
will
not
say
,
that
no
knowingly
notorious
sinner
shall
ever
be
converted
;
but
certainly
,
Conversion
is
very
rare
,
where
Knowledge
holds
the
Candle
to
long
and
great
works
of
Darkness
.
Those
sinners
who
go
on
against
the
workings
of
an
enlightning
Spirit
,
fall
very
rarely
within
the
favour
of
the
converting
Spirit
:
Therefore
let
no
man
gather
poyson
from
this
honey
,
&c.
The
last
Use
shall
be
a
word
of
Direction
to
any
great
and
notorious
sinner
,
whom
God
hath
been
pleased
mightily
and
graciously
to
convert
.
I
would
commend
these
Advisoes
unto
him
.
1.
Let
him
take
much
pains
to
get
his
Acquittance
fairly
writ
and
sealed
;
I
mean
,
to
be
well
assured
that
his
sins
are
pardoned
.
Believe
it
,
no
man
shall
find
his
title
so
questioned
,
his
heart
so
assaulted
with
often
doubts
and
fears
of
pardon
,
as
one
who
hath
been
a
great
sinner
:
The
Provocations
have
been
great
,
and
Conscience
hath
been
boistrous
,
and
Satan
can
lay
in
shrewd
exceptions
,
&c.
2.
Let
Conscience
be
exceeding
tender
:
O
awake
Love
much
,
and
do
much
;
do
some
great
thing
This
my
Son
was
dead
,
and
is
alive
again
.
Alive
again
!
but
how
came
this
about
?
what
was
the
occasion
of
this
Prodigals
Conversion
?
look
back
unto
v.
15
,
16.
he
was
brought
so
low
as
to
feed
Swine
,
and
would
have
been
glad
of
the
Husks
,
but
no
man
gave
unto
him
,
and
he
is
ready
to
perish
with
hunger
;
and
now
returning
thoughts
came
into
his
mind
;
now
he
resolves
to
come
back
again
unto
his
Fathers
house
:
Whence
observe
,
That
great
afflictions
are
sometimes
an
occasion
of
the
Conversion
of
a
great
sinner
.
There
are
two
sorts
of
afflictions
,
1.
Inward
,
which
set
upon
the
conscience
;
these
are
sometimes
an
occasion
of
Conversion
:
A
troubled
conscience
doth
many
times
end
in
a
renewed
conscience
;
troubles
of
heart
are
oftentimes
closed
with
change
of
heart
.
The
great
storms
occasion
the
Traveller
to
come
in
for
shelter
:
The
biting
Serpents
occasioned
the
Israelites
to
look
to
the
brasen
Serpent
;
the
avenger
of
blood
made
the
guilty
person
to
flye
to
the
City
of
refuge
;
and
a
condemning
conscience
oftentimes
makes
a
poor
troubled
Soul
to
come
in
unto
Jesus
Christ
for
ease
and
rest
.
2.
Outward
,
which
light
upon
the
body
and
estate
of
a
sinner
;
these
also
sometimes
serve
to
fetch
in
a
sinner
;
as
he
once
said
,
periissem
nisi
periissem
,
I
had
perished
unless
I
had
perished
.
Josephs
brethren
had
never
found
Joseph
,
and
craved
food
of
him
,
unless
a
famine
had
befallen
them
.
If
God
had
not
deprived
some
men
of
their
wordly
goods
,
they
had
never
come
in
to
seek
heavenly
Treasures
:
We
may
say
of
them
that
if
they
had
been
fed
,
they
had
been
famished
;
and
if
they
had
not
been
famished
,
they
had
never
been
fed
with
the
bread
of
life
.
Again
,
these
outward
afflictions
may
be
considered
two
wayes
,
either
1.
Simply
,
and
nakedly
in
themselves
;
so
they
cannot
convert
any
sinner
,
no
more
then
the
pool
of
Bethesda
(
alone
)
could
heale
a
diseased
Person
,
or
Elijahs
salt
could
heal
the
Waters
.
2.
Concomitantly
,
as
accompanied
with
,
and
sanctifyed
by
Gods
Spirit
:
It
is
not
the
hammer
,
but
the
fire
which
softens
the
iron
;
It
was
not
the
Water
,
but
the
Angel
that
stirred
the
water
,
which
made
the
water
medicinal
:
It
is
not
the
Rope
,
but
the
strength
of
the
hand
upon
the
Rope
,
which
draws
in
the
Bo●t
.
Afflictions
in
themselves
are
privations
of
a
comfortable
good
;
but
if
God
sanctifies
them
,
they
may
then
be
a
means
of
our
everlasting
good
:
God
can
use
them
as
a
bridle
,
not
only
to
stop
us
running
out
of
the
way
,
but
also
to
turn
us
into
the
right
way
.
Hos.
2.
14.
I
will
allure
her
,
and
bring
her
into
the
wilderness
.
By
alluring
,
he
means
a
gracious
and
effectual
perswasion
,
a
prevailing
even
to
Conversion
;
but
then
he
will
bring
her
into
the
wilderness
;
God
brings
men
into
the
Wilderness
(
into
a
barren
,
desolate
miserable
condition
)
and
then
allures
or
converts
them
.
Manasses
was
a
great
sinner
,
and
yet
God
humbled
him
greatly
,
and
(
as
it
is
thought
)
converted
him
;
but
what
means
did
he
use
for
this
?
See
2
Chro.
33.
11.
The
Lord
brought
upon
him
the
captains
of
the
host
of
the
King
of
Assyria
,
who
took
Manasseh
among
the
Thorns
,
and
bound
him
with
fetters
,
and
carryed
him
to
Babylon
.
v.
12.
And
when
he
was
in
affliction
,
he
besought
the
Lord
his
God
,
and
humbled
himself
greatly
.
Nebuchadnezzar
was
a
proud
and
lofty
sinner
,
and
therefore
God
puld
him
down
;
he
did
drive
him
from
men
,
and
he
did
eat
Grass
as
Oxen
,
and
his
body
was
wet
with
the
Dew
of
Heaven
;
and
having
thus
abased
him
,
he
wrought
upon
him
to
acknowledg
and
praise
the
true
God
,
Dan.
4.
33
,
34.
Quest.
How
may
it
appear
that
,
&c.
Sol.
There
are
four
Afflictions
(
sanctifyed
)
are
the
souls
Looking-Glass
,
wherein
a
man
may
see
his
sins
,
which
are
the
causes
of
afflictions
;
there
are
divers
Glasses
in
which
we
may
see
the
face
of
our
sins
.
1.
The
Glass
of
the
Word
.
2.
The
Glass
of
Reproof
.
3.
The
Glass
of
Conscience
.
4.
The
Glass
of
Afflictions
:
Affliction
is
a
Glass
wherein
a
person
first
sees
his
own
sins
;
Ocules
quam
culpa
claudit
pena
aperit
.
We
were
verily
guilty
of
the
blood
of
our
brother
(
said
Joseph's
Brethren
;
)
and
as
I
have
served
others
,
so
the
Lord
hath
served
me
(
said
Adonibezeck
,
)
2.
Sees
them
as
sinners
.
In
prosperity
we
see
the
pleasures
of
sin
,
but
in
adversity
the
bitterness
of
sin
;
in
the
one
we
see
them
as
our
friends
,
in
the
other
as
our
enemies
:
An
evil
and
bitter
thing
that
we
have
forsaken
the
Lord
(
so
Jeremiah
speaketh
.
)
3.
Sees
them
with
a
serious
look
;
sees
them
,
and
thinks
of
them
;
sees
them
,
and
layes
them
to
heart
:
Thy
wickedness
hath
procured
these
things
unto
thee
.
Now
when
a
person
is
brought
to
a
right
sight
of
sin
,
to
see
his
own
sins
,
and
as
sins
,
and
seriously
considers
of
them
;
this
is
a
way
tending
to
his
Conversion
:
I
considered
my
wayes
(
said
David
)
and
turned
my
feet
unto
thy
testimonies
.
2.
Afflictions
(
sanctifyed
)
work
much
upon
the
Conscience
;
they
are
the
rods
of
God
upon
the
Soul
;
they
are
the
Waters
of
A
mans
carnal
security
is
broken
:
The
man
thought
himself
safe
and
secure
before
;
but
now
he
sees
his
condition
to
be
very
sad
,
unsound
,
unsafe
,
and
miserable
;
not
only
my
goods
are
gone
,
but
my
God
also
is
gone
.
2.
The
heart
comes
to
be
humbled
:
O
,
A
working
conscience
,
a
smiting
conscience
is
the
Hammer
of
God
,
by
which
he
breaks
and
bows
the
soul
.
Afflictions
now
stir
up
the
Gall
and
the
Wormwood
,
and
the
soul
is
humbled
by
them
;
and
when
the
soul
is
brought
to
see
sin
,
and
to
consider
of
sin
,
and
to
be
humbled
for
sin
,
it
is
now
in
a
fair
way
of
Conversion
.
3.
Afflictions
(
if
sanctifyed
)
are
gales
to
Prayer
:
Lord
,
in
trouble
have
they
visited
thee
;
they
powred
out
a
Prayer
,
when
thy
chastening
was
upon
them
,
Isai.
26.
10.
In
their
afflictions
,
they
will
seek
me
early
,
Hosea
5.
It
is
almost
natural
for
an
afflicted
man
to
pray
,
and
afflictions
put
an
edge
of
zeal
on
Prayer
;
we
are
seldome
more
frequent
and
more
fervent
in
that
duty
,
then
in
the
times
of
our
distress
.
But
then
observe
,
that
as
afflictions
are
apt
to
quicken
prayer
;
so
if
they
have
occasioned
a
sense
and
trouble
in
the
heart
for
sin
,
Then
1.
Vsually
they
stir
up
Prayer
for
pardon
of
sin
,
and
for
conversion
from
sin
.
Blot
out
my
transgressions
,
praies
afflicted
David
.
Turn
thou
me
,
and
I
shall
be
turned
,
praies
distressed
Ephraim
,
Jer.
31.
18
These
are
the
two
great
desires
of
a
distressed
soul
.
2.
Usually
God
hears
these
Prayers
,
The
sacrifices
of
God
are
a
broken
spirit
;
a
broken
and
a
contrite
heart
,
O
God
,
thou
wilt
not
despise
,
Ps.
51.
17.
A
poor
sinner
cannot
put
up
a
more
acceptable
request
unto
God
then
this
:
Lord
,
I
beseech
thee
,
change
and
turn
my
heart
,
subdue
mine
iniquities
!
let
not
sin
have
dominion
over
me
!
I
beseech
thee
,
suffer
me
not
to
dishonour
thee
any
more
!
So
that
now
you
see
that
afflictions
have
brought
the
Soul
and
God
together
;
the
afflicted
Person
sees
a
need
of
Mercy
and
Grace
,
and
unto
God
he
applies
himself
who
is
the
only
Author
of
a
sinners
Conversion
,
the
only
Physician
of
a
sinful
soul
.
4.
Afflictions
(
if
▪
sanctifyed
)
incline
us
unto
converting
Ordinances
:
More
willing
to
hear
.
2.
More
attentive
in
hearing
.
3.
More
tractable
and
pliable
,
(
.i.
)
more
easie
to
be
wrought
upon
in
hearing
:
When
a
man
is
chastned
with
pain
,
and
his
flesh
consumed
away
,
and
his
soul
draws
near
to
the
Grave
;
then
he
will
make
use
of
a
Messenger
,
of
an
Interpreter
,
of
one
among
a
thousand
to
shew
unto
him
his
uprightness
,
Job
33.
19.
to
23.
Oh
,
what
a
Divine
influence
and
authority
hath
the
Word
over
such
a
man
?
he
can
be
content
to
have
his
sins
ript
open
,
and
he
can
hear
and
weep
,
Oh
,
a
sinner
!
and
he
longs
to
hear
of
some
word
of
hope
,
and
when
he
hears
it
,
Oh
,
how
good
is
God!
and
he
catcheth
greedily
at
the
word
of
direction
;
and
when
he
hears
it
,
Oh
,
when
shall
I
be
this
!
when
shall
I
do
this
!
Lord
,
give
grace
,
give
strength
unto
thy
poor
servant
;
the
man
in
his
prosperity
would
not
know
the
Lord
,
nor
hearken
to
him
;
he
was
above
counsel
and
instruction
,
but
now
his
ear
is
opened
to
discipline
,
and
instruction
is
sealed
unto
him
,
Job
33.
16.
Now
it
is
,
Lord
,
that
which
I
see
not
,
teach
thou
me
;
and
if
I
have
done
iniquity
,
I
will
do
no
more
,
Job
▪
34.
32.
The
first
Use
shall
be
for
Trial
of
our selves
,
what
the
fruit
of
all
our
afflictions
is
;
I
think
there
is
no
man
almost
in
all
the
Kingdome
,
but
God
hath
of
late
some
way
or
other
afflicted
him
.
Many
have
lost
all
their
estates
,
not
an
House
is
left
to
them
,
nor
Land
,
nor
a
Rag
to
their
backs
;
many
have
lost
their
Husbands
or
their
Children
in
the
War
;
many
have
lost
some
of
their
Family
with
the
Plague
lately
;
who
hath
not
been
some
way
or
other
afflicted
?
Now
consider
,
1.
It
is
the
saddest
affliction
,
to
be
no
way
bettered
by
afflictions
;
No
misery
like
that
,
to
love
the
sins
,
and
continue
still
in
the
sins
which
brought
our
misery
:
Oh
,
to
be
as
far
from
our
friends
(
as
before
)
and
as
far
from
our
God
as
before
;
to
be
thrust
out
of
an
earthly
possession
,
and
not
yet
to
get
an
heavenly
inheritance
;
to
lose
our
Lands
,
and
not
yet
to
get
Christ
;
to
have
no
home
to
go
to
here
,
nor
any
home
to
go
unto
hereafter
;
to
lose
our
estates
,
and
keep
our
sins
;
to
lose
the
world
,
and
to
lose
the
soul
too
;
to
lose
all
our
comforts
,
and
yet
not
to
lose
the
cause
of
all
our
discomforts
.
It
was
a
miracle
that
the
three
children
were
in
a
fiery
furnace
,
yet
not
one
hair
of
their
heads
was
singed
;
It
was
a
miracle
that
Moses
bush
was
burning
,
and
not
consumed
:
Oh
,
it
is
a
sad
wonder
that
so
many
afflictions
are
upon
men
,
and
not
one
sin
troubled
,
not
one
sin
consumed
,
mortifyed
!
2.
Many
persons
,
though
much
afflicted
,
and
long
afflicted
,
yet
are
not
converted
;
God
complained
of
old
,
they
return
not
to
him
that
smites
them
;
and
in
another
place
,
yet
have
ye
not
returned
to
me
,
saith
the
Lord
.
There
are
eight
sorts
of
men
,
whose
afflictions
have
not
been
effectual
to
their
Conversion
.
1.
Stupid
Sinners
,
who
know
not
from
whom
afflictions
are
sent
,
nor
for
what
end
:
Wherefore
hath
all
this
evil
befallen
us
,
said
they
.
2.
Desperate
Sinners
,
who
forsake
God
in
their
afflictions
:
They
cry
not
when
he
bindeth
them
,
Job
.
30.
13.
This
evil
is
of
the
Lord
;
why
should
I
wait
upon
the
Lord
any
longer
?
said
he
in
2
Kin.
6.
33.
3.
Bold
sinners
,
who
grow
worse
and
worse
under
their
affliction
;
as
Ahaz
in
his
distresses
who
sinned
yet
more
,
2
Chr.
28.
22.
4.
Proud
Sinners
,
who
repine
,
and
murmur
,
and
complain
against
God
,
fretting
against
him
,
and
I●
.
8.
21.
5.
Careless
Sinners
,
who
regard
not
the
operations
of
Gods
hands
,
and
lay
nothing
to
heart
:
The
unjust
knows
no
shame
,
Zep.
3.
5.
6.
Politick
Sinners
,
who
think
Despairing
Sinners
,
who
sink
under
the
burden
of
worldly
losses
and
crosses
;
a
worldly
sorrow
doth
seize
on
them
,
even
unto
death
,
and
crush
them
as
Rachel
,
&c.
8.
Hypocritical
Sinners
,
who
seem
to
turn
unto
God
in
Prayer
and
Fasting
,
but
it
is
like
Judah
,
friendly
not
with
their
whole
hearts
;
at
the
best
they
doe
but
stop
in
sinning
,
but
they
do
not
forsake
their
sins
;
their
righteousness
is
but
as
the
morning
dew
,
Hos.
6.
I
will
but
say
three
things
to
all
these
men
.
1.
It
is
a
sure
sign
,
that
the
afflictions
are
whips
of
wrath
,
and
not
rods
of
love
,
they
come
not
from
a
Father
,
but
from
a
Judg.
2.
It
is
a
sure
sign
that
greater
afflictions
are
to
follow
,
I
will
chastise
you
seven
times
more
,
Lev.
26.
21.
or
else
,
which
is
worse
,
eternal
destructio●
.
Reprobate
Silver
shall
they
be
called
:
Because
I
would
have
purged
thee
,
and
thou
wast
not
purged
,
thou
shalt
not
be
purged
till
I
cause
my
fury
to
rest
upon
thee
.
3.
It
is
a
sign
that
men
are
very
wicked
,
drowned
in
the
love
of
sin
,
or
the
World
,
or
that
a
spirit
of
Atheism
prevails
and
reigns
in
them
.
I
now
proceed
to
another
Proposition
,
which
is
implyed
in
these
words
:
That
there
is
an
Almighty
Power
required
to
convert
or
change
a
three
thousand
converted
at
one
Sermon
.
And
in
Acts
4.
4.
of
five
thousand
converted
at
another
Sermon
,
so
many
,
so
quickly
converted
;
certainly
the
Power
that
wrought
this
must
be
Almighty
.
Jesus
Christ
himself
must
come
,
and
he
must
cry
,
and
he
must
cry
with
a
loud
voice
;
Lazarus
,
come
forth
,
Joh.
11.
43.
The
Apostle
speaks
of
the
exceeding
greatness
of
Gods
Power
,
towards
them
that
believe
,
and
of
the
working
of
his
mighty
Power
,
Ephes.
1.
19.
Even
such
a
Power
as
God
wrought
in
Christ
,
when
he
raised
him
from
the
dead
,
v.
20.
There
is
a
twofold
opinion
about
the
power
which
is
put
forth
Moral
only
,
because
this
is
most
congruous
to
the
will
of
man
,
which
is
a
moral
subject
.
God
(
they
imagine
)
doth
offer
and
propound
such
Objects
,
with
such
Arguments
which
do
wooe
,
and
allure
,
and
prevail
with
the
will
of
a
sinner
.
Sol.
It
is
true
that
the
outward
means
work
only
after
a
moral
way
.
The
word
(
which
is
the
ministry
for
Conversion
)
it
doth
offer
to
the
sinner
Arguments
of
life
,
and
death
;
It
reveales
,
and
commands
,
and
promiseth
and
threatneth
:
But
a
moral
suasion
(
as
they
call
it
)
is
not
sufficient
to
convert
:
And
there
are
four
Reasons
which
to
me
seem
very
strong
and
unanswerable
against
it
,
1.
The
very
Phrases
by
which
a
sinners
Conversion
is
expressed
in
Scripture
,
do
surmount
a
moral
suasion
:
There
is
no
less
power
to
convert
a
sinner
then
there
was
1.
To
create
man
at
the
first
.
2.
There
shall
be
to
raise
the
dead
at
the
last
;
when
a
sinner
is
converted
,
he
is
said
to
be
created
again
,
to
be
born
again
,
to
be
regenerated
;
his
heart
is
said
to
be
opened
,
and
circumcised
;
his
strong
heart
is
taken
away
,
an
heart
of
flesh
is
given
unto
him
;
surely
all
this
is
more
then
a
moral
power
.
2.
This
moral
suasion
must
necessarily
presuppose
some
power
and
abilities
in
him
with
whom
it
deals
;
as
if
you
counsel
a
man
,
you
suppose
something
in
him
to
incline
him
to
hearken
;
if
you
do
not
suppose
such
a
power
,
then
it
must
be
supposed
that
your
counsel
is
in
vain
;
as
if
you
should
counsel
an
Ethiopian
to
change
his
skin
,
or
a
blind
man
to
see
;
this
were
in
vain
,
for
there
is
no
power
in
them
to
do
these
.
3.
The
conversion
of
a
sinner
in
respect
of
God
should
be
then
contingent
;
It
might
be
,
and
it
might
not
be
;
Though
God
intends
to
convert
a
man
,
yet
he
may
fail
and
miss
of
the
event
,
for
as
much
as
a
moral
work
is
resistable
,
and
may
easily
be
put
by
.
How
often
would
I
have
gathered
your
children
,
and
you
would
not
;
yee
alwayes
resist
the
Holy-Ghost
.
4.
Yea
,
the
Conversion
of
a
sinner
should
in
the
event
depend
more
upon
the
will
of
man
,
then
on
the
will
of
God
.
The
grace
offered
is
common
,
and
it
is
made
peculiar
,
and
differential
by
mans
will
;
the
right
use
of
grace
is
not
of
grace
,
but
of
free
will
;
so
that
discrimen
siliorum
Dei
&
seculi
,
is
a
natura
,
not
ex
gratia
.
The
moral
suasion
is
presented
unto
two
sinners
,
the
suasion
is
alike
;
why
doth
it
bring
this
man
and
not
the
other
man
to
Conversion
?
There
can
be
no
reason
given
but
this
,
that
the
one
would
hearken
to
it
,
the
other
would
not
;
so
that
the
effect
of
Conversion
(
by
this
opinion
)
is
manifestly
placed
in
the
liberty
of
a
sinners
will
,
whereas
the
Scripture
plainly
ascribes
it
to
the
will
of
him
who
calls
,
not
to
the
will
of
him
who
is
called
.
2.
Others
hold
it
to
be
much
beyond
this
;
To
be
a
most
High
Power
,
a
Creating
Power
,
a
Divine
Power
,
an
Almighty
Power
,
such
a
Power
as
overpowers
all
the
sinful
power
in
man
,
bears
it
down
,
and
overcomes
a
proud
,
stubborn
,
resisting
heart
;
though
it
doth
not
totaliter
eradicare
,
yet
it
doth
actualiter
predominari
&
vincere
resistentiam
voluntatis
.
Now
that
no
less
power
is
sufficient
,
effectually
If
you
consider
the
nature
of
Conversion
it self
:
there
are
two
One
is
an
immediate
work
of
God
,
renewing
man
,
or
giving
unto
him
a
new
birth
;
this
cannot
be
done
without
an
almighty
Power
.
Our
Divines
in
the
Synod
of
Dort
,
call
this
Mirabilem
operationem
;
Prosper
calls
this
Grace
Bonorum
in
nobis
creatricem
:
This
is
the
creating
work
,
to
bestow
a
Soul
upon
the
Soul
,
a
Spirit
of
life
upon
a
spirit
;
this
must
be
the
work
of
an
almighty
God
indeed
,
Omnipotentissima
potestas
inclinandi
humanorum
cordium
:
Austin
de
Cor.
&
Gra.
c.
14.
No
man
nor
Angel
can
make
a
creature
,
only
a
God
can
make
creatures
,
and
new
creatures
:
The
Ethiopian
cannot
change
his
skin
,
and
can
any
but
a
God
,
change
the
heart
,
the
nature
of
a
sinner
?
Another
is
,
A
work
of
man
by
Faith
,
and
Repentance
,
turning
himself
unto
God
;
some
term
the
former
conversionem
primam
,
and
the
latter
conversionem
secundam
;
these
two
in
the
order
of
time
cannot
scarce
be
distinguished
,
but
in
order
of
causality
they
are
,
the
work
of
God
converting
man
is
before
,
and
it
is
a
cause
of
the
action
in
man
converting
unto
God
:
Now
Conversion
in
this
sense
depends
upon
an
almighty
Power
;
even
the
believer
cannot
believe
without
Gods
mighty
Power
;
there
is
a
wonderful
Power
required
to
draw
out
the
act
of
believing
:
Oh
,
how
much
power
is
necessary
to
make
any
troubled
broken
heart
actually
to
come
unto
Christ
,
actually
to
believe
,
to
embrace
Jesus
Christ
!
how
many
Seas
must
be
divided
first
?
how
many
Mountains
levelled
and
removed
out
of
their
places
first
?
It
must
come
from
the
Father
,
if
any
do
come
unto
the
Son
.
See
Jo.
6.
37.
45.
Vnto
you
it
is
given
to
believe
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Faith
is
the
gift
of
God
,
and
the
act
of
Faith
is
the
gift
of
God
too
;
a
renewed
will
is
from
God
,
and
when
it
is
renewed
,
even
now
to
will
is
from
God
:
God
works
in
you
to
will
and
to
do
of
his
good
pleasure
,
Phil.
2.
13.
there
must
be
his
good
will
to
make
us
will
good
,
and
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
work
to
make
us
to
work
.
2.
If
you
consider
the
strength
of
sin
in
mans
nature
:
we
look
upon
two
things
in
the
heart
of
man
is
full
of
evil
,
saith
Solomon
;
it
is
desperately
wicked
,
saith
Jeremy
:
I
beseech
you
pause
a
while
upon
two
Considerations
.
1.
There
is
an
exceeding
strength
in
Sin
,
even
in
the
Regenerate
,
and
converted
Person
:
Paul
cries
out
,
I
am
sold
,
I
am
led
captive
.
David
is
weeping
for
no
less
sins
then
of
Adultery
,
and
Murder
:
Peter
weeps
bitterly
for
no
less
sin
then
denying
of
Christ
,
then
for
swearing
and
cursing
.
In
the
very
best
the
flesh
lusteth
against
the
Spirit
;
So
that
they
cannot
do
the
Good
they
would
,
and
cannot
overcome
the
evil
that
they
hate
.
Now
mark
,
if
there
be
so
much
strength
in
sinful
nature
dying
,
how
great
is
the
strength
in
sinful
nature
living
?
If
there
be
so
much
power
in
a
broken
arm
,
how
great
is
the
power
in
a
perfect
,
strong
unbroken
arm
?
If
all
the
Christians
Grace
he
hath
be
sometimes
too
weak
for
his
sinful
inclination
,
assuredly
then
all
external
counsels
,
advises
,
reproofs
are
too
weak
to
alter
the
whole
sinful
nature
;
for
the
quality
of
Grace
is
much
more
strong
,
then
the
exhortation
unto
Grace
.
2.
That
there
is
such
a
strength
in
sin
,
that
all
the
degrees
of
Grace
unto
which
a
converted
person
can
possible
attain
in
this
life
,
are
not
able
totally
to
rid
the
soul
of
it
.
Till
the
mud-wall
be
quite
pulled
down
,
some
of
the
Ivy
will
stick
unto
it
;
Jacob
went
halting
unto
his
grave
.
Till
death
makes
an
end
of
our
lives
,
Grace
cannot
make
an
end
of
our
sins
.
Is
it
thus
with
the
converted
person
,
that
neither
Counsels
,
nor
Exhortations
,
nor
Grace
received
can
utterly
extirpate
sin
?
nay
is
sometimes
too
weak
for
sin
?
verily
then
there
can
be
no
conversion
of
a
sinner
without
an
Almighty
power
:
the
power
of
sin
in
an
unconverted
man
being
in
fullest
strength
,
in
every
faculty
and
making
highest
resistance
to
Grace
,
because
naturally
of
deepest
contrariety
thereunto
.
3.
Nay
thirdly
,
consider
as
there
is
a
mighty
strength
there
is
a
mighty
strength
joyned
with
sin
,
to
oppose
the
sinners
Conversion
;
and
the
sinner
cannot
be
converted
until
both
these
armies
be
conquered
:
1.
Satans
strength
is
joyned
with
the
strength
of
sin
:
the
sinner
is
under
the
dominion
of
sin
,
and
he
is
likewise
under
the
dominion
of
Satan
;
and
as
sin
is
a
powerful
Lord
,
so
Satan
is
a
powerful
Prince
;
he
is
the
God
of
this
world
,
he
works
mightily
in
the
Children
of
disobedience
,
Ephes.
2.
2.
He
takes
them
captive
at
his
pleasure
;
and
as
Pharaoh
raised
all
his
host
,
when
the
Children
of
Israel
were
to
go
out
of
Egypt
;
so
doth
Satan
stir
up
all
his
policy
,
and
put
forth
all
his
power
,
to
withhold
a
person
from
being
converted
.
He
arms
the
Judgment
with
reasons
,
exceptions
,
shifts
,
disputes
;
and
he
arms
the
Will
with
aversness
,
unreasonableness
,
stubbornness
,
pride
;
And
he
arms
the
Conscience
,
and
he
arms
the
Affections
.
O
what
corrupt
reasonings
?
how
many
proud
denials
?
what
hideous
representations
of
the
wayes
of
Grace
?
what
delights
,
what
profits
we
have
had
by
sin
?
what
impossibilities
,
what
disputes
,
what
feares
,
what
terrors
,
what
dampings
of
the
Word
,
what
distractions
in
Prayer
,
what
agonies
,
and
continual
,
and
vehement
,
and
violent
conflicts
,
doubts
,
scruples
,
&
c
?
2
All
these
must
be
answered
,
and
all
these
must
be
conquered
,
if
the
soul
be
converted
.
And
can
all
this
be
done
by
a
morall
power
?
O
no
;
it
must
be
an
Almighty
power
,
which
must
rescue
a
poor
soul
out
of
the
hands
of
two
such
mighty
Lords
.
The
people
of
Israel
could
not
be
delivered
from
one
King
,
and
with
a
temporal
deliverance
,
but
by
the
exceeding
greatness
of
Gods
power
,
and
by
an
high
and
insuperable
working
of
divine
Grace
.
4.
There
is
more
then
an
ordinary
power
required
for
effects
which
fall
short
of
Conversion
:
and
if
v.
g.
1.
Notitia
divinae
voluntatis
,
a
knowledg
of
the
Divine
will
.
2.
Sensus
peccati
,
a
sight
and
feeling
of
our
sins
,
and
sinful
condition
;
3.
Cogitatio
de
liberatione
,
some
thoughts
and
desires
of
deliverance
;
4.
Spes
veniae
,
an
hope
at
last
of
a
possibility
of
mercy
and
pardon
:
all
which
God
works
by
the
preaching
of
the
Word
.
As
upon
Peters
sermon
,
they
came
to
a
●ense
of
their
sin
,
and
fear
,
and
trouble
,
and
desire
,
and
had
some
hope
of
deliverance
preached
unto
them
,
the
promise
being
made
to
them
and
unto
their
Children
;
upon
which
God
converted
them
.
Now
mark
me
;
There
is
a
necessity
of
an
almighty
Power
to
produce
these
antecedaneous
,
and
inferior
works
.
None
but
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
can
inlighten
the
eyes
of
the
Ephesians
,
c.
1.
17
,
18.
Surely
then
,
none
less
then
he
can
open
the
heart
of
the
Ephesians
;
for
which
is
the
greater
work
,
to
open
an
eye
,
or
to
open
an
heart
?
Is
it
not
more
to
give
life
to
the
dead
,
then
to
give
sight
to
the
blinde
?
None
but
God
can
make
a
sinner
sensible
of
his
sins
;
When
the
Commandment
came
,
sin
revived
,
and
I
died
,
Rom.
7.
9.
Now
which
is
the
greater
work
,
to
make
me
feel
my
sins
,
or
to
make
me
forsake
my
sins
?
to
trouble
my
heart
,
or
to
alter
my
heart
?
to
feel
my
disease
,
or
to
heale
me
of
my
disease
?
to
shew
me
my
●etters
,
or
break
off
these
●etters
?
5.
It
is
(
at
least
)
as
great
a
work
to
convert
a
sinner
,
as
it
is
to
preserve
a
sinner
converted
;
and
one
would
think
a
greater
work
;
for
to
the
one
man
is
dead
,
to
the
other
he
is
living
.
Is
i●
not
more
to
make
the
house
,
then
to
repair
the
house
?
but
to
preserve
or
keep
a
converted
person
stedfast
to
the
end
,
there
needs
no
less
then
the
power
of
a
God
:
(
We
are
kept
by
the
power
of
God
through
faith
unto
Salvation
.
1
Pet.
1.
5.
)
therefore
to
convert
a
sinner
doth
require
no
less
power
then
that
of
a
God
.
Now
put
all
these
things
together
;
the
nature
of
Conversion
,
the
Power
of
a
sinful
heart
,
the
Strength
of
Satan
,
the
Power
required
for
lesser
works
then
conversion
,
the
Greatness
of
making
,
then
keeping
,
and
then
I
think
it
wil
manifestly
appear
,
That
no
less
then
an
almighty
Power
is
necessary
to
a
sinners
Conversion
.
Is
there
an
almighty
power
required
to
convert
a
sinner
,
humble
all
our
thoughts
,
and
all
our
hearts
!
you
may
judg
of
the
depth
of
the
disease
,
by
the
bredth
of
the
Remedy
;
so
may
we
of
the
greatness
of
our
fall
,
by
the
greatness
of
the
power
which
is
required
to
raise
us
up
.
O
who
can
utter
the
sinfulness
of
a
sinner
!
who
of
us
would
believe
that
there
is
so
great
a
strength
in
one
of
his
sins
!
that
all
the
powers
in
heaven
and
earth
(
less
then
Gods
)
are
not
able
,
are
not
sufficient
to
turn
his
heart
from
it
!
That
one
lust
of
Pride
,
that
one
lust
of
Uncleanness
,
that
one
lust
of
Covetousness
,
that
one
lust
of
vain-Glory
,
&c.
is
too
strong
for
thee
,
and
it
is
too
strong
for
all
the
men
on
earth
,
and
it
is
too
strong
for
all
the
Angels
in
heaven
.
Though
one
puls
and
the
other
puls
,
and
all
of
them
pull
together
,
they
cannot
pull
it
from
thy
heart
,
nor
thy
heart
from
it
:
you
read
in
2
Kings
4.
31.
that
Gehazi
went
before
Elisha
and
laid
the
staff
upon
the
face
of
the
Child
,
but
there
was
neither
voyce
,
nor
hearing
;
wherefore
he
went
again
to
meet
Elisha
,
and
told
him
saying
,
The
child
is
not
awaked
:
Why
!
thus
it
is
with
thy
heart
under
all
the
means
of
life
and
Grace
;
they
may
all
turn
back
to
God
and
say
,
This
sinner
is
not
yet
awakened
,
he
is
not
yet
turned
;
The
word
of
God
may
say
,
I
cannot
with
all
my
Instructions
,
with
all
my
Reproofs
,
with
all
my
Exhortations
convert
him
:
nor
can
I
,
saith
Conscience
;
nor
I
,
saith
Affliction
;
nor
I
,
saith
the
Minister
;
nor
I
,
saith
the
Father
.
The
proud
Pelagians
,
Papists
,
Arminians
dream
in
this
Point
of
a
sleeper
,
but
think
not
of
a
death
;
they
talk
of
a
prison
,
and
opening
the
doore
,
but
think
not
of
the
chains
wherewith
the
prisoner
is
bound
and
fettered
:
they
talk
of
a
Counseller
,
but
forget
the
Physitian
;
they
write
,
as
if
a
sinner
were
to
be
converted
with
Logick
and
R●etorick
;
but
alas
!
if
any
word
converts
a
sinner
,
it
must
be
an
almighty
word
;
God
must
quicken
,
as
well
as
call
;
God
must
heal
,
as
well
as
speak
;
God
must
work
as
a
God
,
or
else
the
sinner
will
remain
an
eternall
sinner
.
2.
If
such
an
almighty
Power
be
necessary
to
convert
a
sinner
,
foolish
Presumption
is
it
to
defer
to
beg
Repentance
,
supposing
a
lurking
dormant
power
in
the
heart
to
turn
when
we
list
?
But
,
O
vain
man
!
why
yet
a
little
sleep
more
,
and
yet
a
little
slumbring
more
!
and
why
to
morrow
,
or
why
hereafter
?
what
is
thy
power
,
or
what
is
thy
strength
to
come
off
from
thy
sins
,
or
to
overcome
and
turn
thy
sinful
heart
?
Why
!
Go
and
try
some
lesser
thing
,
change
the
Leopards
spots
,
turn
night
into
day
,
raise
thy
dead
child
out
of
the
grave
,
stop
the
course
of
the
Sea
,
and
sweeten
it
:
Read
the
word
,
and
make
thy self
to
understand
it
;
Read
thy
heart
and
make
thy self
to
humble
it
;
if
thou
canst
not
do
the
lesser
,
the
weaker
,
why
wilt
thou
endanger
thy self
with
a
presuming
to
do
the
greater
,
the
stronger
?
Is
it
credible
,
that
a
sinner
is
able
to
do
the
work
of
a
God
?
thou
canst
not
break
the
thred
,
and
shalt
thou
be
sufficient
to
break
the
Cable
?
thou
canst
not
pluck
up
the
plant
,
and
shalt
thou
be
able
to
pull
up
the
Oak
?
thou
art
not
able
to
extinguish
the
rising
of
a
sinful
thought
,
and
wilt
thou
ever
be
able
to
convert
a
sinful
nature
?
And
tel
me
seriously
,
doth
thy
sinful
power
decrease
by
sinful
actings
!
In
civil
trading
the
stock
is
sometimes
diminished
;
but
in
sinful
tradings
,
sin
increaseth
the
more
in
strength
,
by
how
much
the
more
is
it
laid
out
in
sinning
;
and
the
more
that
sinful
power
increaseth
,
the
more
need
is
there
of
a
greater
power
to
convert
the
heart
.
If
the
weakest
sinner
doth
need
an
almighty
power
to
convert
him
,
O
what
an
almighty
,
almighty
power
doth
the
strong
sinner
,
doth
the
long
sinner
need
for
his
Conversion
!
3.
If
an
almighty
power
be
required
to
the
Conversion
of
a
then
,
if
ever
you
would
be
converted
,
look
to
that
which
is
more
then
a
finite
power
.
If
thou
wouldst
have
thy self
converted
,
or
any
who
belong
to
thee
converted
,
do
not
expect
it
from
men
or
means
;
Friends
may
desire
conversion
,
and
Ministers
may
preach
the
doctrine
of
Conversion
,
but
it
is
God
only
who
can
effect
the
work
of
Conversion
.
I
spake
unto
thy
Disciples
(
said
that
troubled
man
about
his
possessed
child
)
to
cast
him
out
,
and
they
could
not
,
Mar.
9.
18.
I
confess
,
we
must
use
spiritual
means
,
we
must
hear
,
we
must
pray
,
we
must
confer
,
but
if
you
think
that
any
of
these
(
nuda
virtute
)
by
their
own
natural
power
can
convert
,
you
are
deceived
.
It
is
not
the
word
,
but
God
by
the
word
;
(
the
power
of
God
to
salvation
:
)
it
is
not
prayer
,
but
God
to
whom
ye
pray
;
it
is
not
the
minister
,
but
God
who
sends
the
minister
,
who
is
able
to
enlighten
thy
mind
,
to
quicken
thy
conscience
,
to
convert
thy
heart
;
Turn
thou
me
,
and
I
shall
be
turned
,
said
Ephraim
,
Jer.
31.
18.
So
say
thou
,
O
Lord
,
thou
art
the
living
God
,
thou
only
art
the
Lord
of
life
,
I
come
to
thee
to
convert
mee
unto
thee
;
I
hear
,
I
read
,
I
confer
,
I
meditate
on
arguments
,
I
purpose
,
and
yet
I
am
not
converted
;
Ministers
deal
with
me
,
and
Friends
deal
with
me
,
and
Mercies
deal
with
me
,
and
Afflictions
deal
with
me
,
and
Ordinances
deal
with
me
,
and
yet
I
am
not
converted
!
O
Lord
,
I
am
without
strength
,
and
they
are
without
strength
;
but
thou
art
not
without
strength
.
No
power
less
then
thine
will
be
sufficient
for
my
Conversion
:
Now
,
O
Lord
,
reveal
thine
arm
;
stretch
out
thine
hand
;
O
pity
,
speak
,
quicken
,
turn
,
save
one
sinner
more
;
nothing
is
too
hard
for
thee
,
thou
didst
make
a
world
by
thy
mouth
,
and
thou
wilt
raise
the
dead
,
by
thy
word
;
O
speak
but
one
word
,
and
my
dead
soul
shall
live
.
4.
Doth
the
co●
version
of
a
sinner
depend
upon
an
almighty
power
?
then
let
us
not
despair
,
of
a
mighty
sinner
;
nor
yet
let
a
mighty
sinner
despair
5.
Then
if
any
of
you
be
converted
,
Bless
God
for
it
:
we
6.
This
is
of
exceeding
Comfort
to
us
,
That
it
belongs
to
the
almighty
power
of
God
to
convert
a
sinner
:
For
1.
That
power
is
power
sufficient
:
2.
It
ever
abides
in
God
:
3.
It
is
accompanied
with
an
exceeding
willingness
;
if
thou
seekest
to
him
,
thou
shalt
find
his
will
to
be
as
great
as
his
power
;
he
is
as
willing
as
he
is
able
to
convert
thee
;
thou
canst
not
come
with
a
more
exceptable
petition
.
This
my
son
was
dead
,
and
is
alive
again
.
These
words
comprehend
in
them
(
if
I
mistake
not
)
a
most
exact
discription
of
a
sinners
conversion
;
both
1.
In
the
general
nature
of
it
,
that
it
is
a
(
perfective
)
change
;
[
Was
,
and
Is
;
was
dead
,
and
is
alive
:
]
2.
And
in
the
differential
or
proper
ingredients
of
it
,
which
are
couched
in
these
words
[
is
alive
again
.
]
In
which
three
distinguishing
ingredients
of
conversion
are
espiable
;
namely
,
That
it
is
a
Change
:
1.
Very
great
,
and
notable
:
The
inlivening
of
a
dead
man
is
so
.
2.
Very
secret
and
internal
;
the
puting
of
life
into
a
dead
man
is
so
.
3.
Very
spreading
and
universal
;
when
a
dead
man
is
made
alive
,
it
is
so
.
I
confess
that
every
one
of
these
particulars
doth
merit
a
full
and
large
discourse
;
but
because
I
desire
to
open
unto
you
the
true
nature
of
conversion
,
at
the
first
,
in
as
narrow
a
compass
as
I
can
,
I
shall
therefore
endeavour
to
draw
all
these
goodly
truths
into
one
little
Map
,
that
so
you
may
be
the
better
able
to
●nderstand
and
remember
them
.
With
your
favour
,
I
will
grasp
them
into
this
one
Proposition
.
That
true
Conversion
is
a
change
,
a
very
great
,
and
inward
,
and
universal
change
.
You
plainly
see
four
things
in
this
Assertion
which
offer
themselves
to
our
consideration
.
1.
True
Conversion
is
a
change
;
(
was
dead
and
is
alive
;
)
certainly
here
is
a
change
.
Ego
sum
ego
,
said
the
Harlot
,
here
was
no
Conversion
.
Ego
non
sum
ego
,
answered
the
young
man
;
here
was
conversion
,
for
here
was
a
change
;
There
may
be
a
was
,
and
an
is
,
without
a
change
.
Christ
was
God
,
and
is
God
,
Revel.
1.
8.
And
in
many
men
the
was
,
and
the
is
,
are
without
a
change
;
They
were
ignorant
,
and
are
ignorant
still
;
they
were
filthy
,
and
are
filthy
still
;
Rev.
22.
11.
But
if
a
man
be
converted
,
the
was
,
and
the
is
,
are
different
,
they
are
changed
:
I
was
a
Persecutor
,
said
Paul
,
but
being
converted
he
is
not
so
;
such
were
some
of
you
,
said
Paul
of
the
Corinthians
,
but
ye
are
washed
,
but
ye
are
sanctified
.
Now
when
I
say
,
that
Conversion
is
a
change
,
you
must
know
that
there
is
a
two-fold
Change
:
One
is
,
Substantial
,
which
alters
the
substance
of
man
,
as
in
Generation
,
and
in
Corruption
,
of
which
the
Philosophers
speak
:
Conversion
is
no
such
change
;
the
soul
and
body
of
a
man
remaines
the
selfe
same
substance
before
and
after
Conversion
:
It
was
the
same
Paul
who
Was
a
Persecutor
,
and
Is
a
Preacher
of
Christ
:
As
in
the
Sacrament
,
it
is
the
same
Bread
for
substance
after
Consecration
,
which
it
was
before
Consecration
;
So
is
it
the
same
man
,
for
the
Philosophical
substance
,
before
and
after
conversion
.
Another
is
accidental
,
which
alters
the
qualities
of
man
.
Naaman
was
the
same
man
when
he
was
a
Leper
,
and
when
he
was
cured
of
his
Leprosie
;
he
was
the
same
for
substance
,
(
of
it
there
was
no
change
,
)
but
he
was
not
the
same
for
the
accidental
quality
,
(
because
his
leprosie
was
changed
.
)
Such
a
change
is
there
in
conversion
;
the
sinfull
Leprosie
is
changed
,
and
a
fair
beautiful
form
of
holiness
is
put
into
his
soul
;
the
Glove
is
now
perfumed
,
the
bitter
water
is
now
seasoned
,
another
nature
contrary
to
his
former
nature
is
now
infused
;
old
things
are
past
away
,
all
things
are
become
new
,
2.
Cor.
5.
17.
Againe
observe
,
that
the
accidental
change
,
or
alteration
of
a
person
,
is
likewise
two-fold
;
1.
One
is
Corruptive
,
which
is
from
good
to
evil
;
such
a
change
was
there
in
the
Angels
that
fell
,
(
they
fell
from
heaven
to
hell
,
from
being
Children
of
Light
,
to
be
the
Princes
of
darkness
)
and
such
a
change
was
there
in
Adam
that
fell
.
O
what
a
change
!
what
a
sudden
loss
of
great
possessions
,
of
unspeakable
perfections
.
O
how
good
once
he
was
,
O
what
a
sinner
now
he
is
!
2.
Another
is
perfective
,
which
is
from
evil
to
Good
:
Such
a
change
is
Conversion
:
Why
!
it
is
from
sin
to
God
:
It
is
more
then
for
Joseph
to
leave
the
prison
and
be
made
a
Prince
:
when
a
man
is
converted
,
he
is
now
raised
and
enabled
with
the
nature
,
and
life
,
and
excellencies
of
God
and
Christ
;
true
Conversion
is
a
perfecting
change
.
One
distinction
more
I
cannot
omit
;
It
is
this
,
The
perfective
change
is
likewise
two-fold
1.
Relative
and
forinsecal
,
as
in
the
Justification
of
a
sinner
:
when
a
sinner
is
Justified
,
the
state
of
this
sinner
is
changed
;
before
it
he
was
in
the
state
of
death
and
condemnation
;
after
it
he
is
in
the
state
of
life
and
absolution
.
2.
Inherent
and
intrinsecal
;
as
here
in
the
conversion
of
a
sinner
,
which
is
a
change
within
a
man
;
a
change
not
so
properly
of
his
condition
,
as
of
his
disposition
;
even
from
one
contrary
to
another
,
and
that
à
Genere
ad
Genus
,
from
one
kind
of
quality
to
another
kind
.
A
sinner
hath
sometimes
a
contrary
motion
of
good
to
evil
put
into
him
,
but
this
is
not
Conversion
;
for
it
is
not
a
mutation
,
but
a
motion
:
A
sinners
inclination
is
sometimes
withheld
,
that
he
doth
not
sin
;
yet
this
is
not
conversion
,
for
it
is
a
chaining
only
,
not
a
changing
of
his
disposition
;
the
Lyon
is
a
Lyon
in
chains
.
A
sinner
goes
from
one
sin
to
another
;
he
leaveth
his
riotousness
,
and
turneth
to
coveteousness
;
he
leaveth
profaneness
,
and
turneth
to
hypocrisy
;
yet
this
is
not
Conversion
,
for
his
sinful
disposition
is
not
altered
from
kind
to
kind
:
It
is
but
a
shifting
from
one
evil
to
another
evil
;
as
the
wind
from
one
poynt
to
another
;
it
is
not
a
change
from
evil
to
good
.
If
a
man
could
leave
all
the
sins
in
the
world
,
and
yet
he
loved
and
served
but
one
,
this
man
is
not
a
converted
man
,
because
conversion
is
a
change
from
one
kind
to
a
contrary
kind
,
which
the
man
comes
short
of
whose
heart
is
still
set
on
any
one
sin
.
2.
True
Conversion
is
a
very
great
and
notable
Change
;
blind
to
see
,
and
the
deaf
to
hear
,
and
the
dumb
to
speak
,
and
the
dead
to
live
,
and
dispossessed
Devils
;
these
were
very
great
and
notable
changes
,
take
them
single
and
they
were
so
.
Now
all
these
miracles
are
wrought
in
any
one
converted
person
;
'T
is
called
a
Creation
,
a
Resurrection
,
&c.
because
God
puts
out
as
much
Power
in
the
Conversion
of
a
sinner
,
as
he
did
in
creating
the
World
.
It
is
the
prime
work
of
the
Spirit
of
Christ
,
the
top
,
the
very
highest
;
when
any
one
man
is
converted
,
the
blind
is
made
to
see
,
and
the
deaf
is
made
to
hear
:
(
Isai.
29.
18.
In
that
day
shall
the
deaf
hear
the
words
of
the
Book
,
and
the
eyes
of
the
blind
shall
see
out
of
obscurity
,
and
out
of
darkness
,
)
and
the
dumb
is
made
to
speak
,
and
the
lame
is
made
to
leap
:
Isai.
35.
5.
The
eyes
of
the
blind
shall
be
opened
,
and
the
ears
of
the
deaf
shall
be
unstopped
.
v.
6.
Then
shall
the
lame
man
leap
as
an
hart
,
and
the
tongue
of
the
dumb
sing
:
Yea
,
and
the
dead
is
made
to
live
;
[
This
my
Son
was
dead
,
and
is
alive
again
;
]
and
so
many
sins
as
there
are
from
which
the
heart
is
converted
,
of
so
many
Devils
is
that
heart
dispossessed
;
thy
filthiness
was
an
unclean
Devil
,
and
thy
persecution
was
a
raging
Devil
;
every
sin
that
possessed
thee
was
a
strong
Devil
within
thee
:
Oh
,
what
a
great
change
is
it
to
behold
a
stone
turned
into
flesh
!
and
yet
in
Conversion
,
The
heart
of
stone
is
turned
into
an
heart
of
flesh
,
Ezek.
36.
26.
What
a
change
were
it
to
see
a
stone
changed
into
a
Son
of
Abraham
!
and
yet
in
Conversion
a
stony
hearted
sinner
is
changed
into
a
Son
of
God
;
what
a
change
were
it
to
see
darkness
turned
into
light
!
yet
in
Conversion
it
is
so
;
Ye
were
once
darkness
,
but
now
are
ye
light
in
the
Lord
,
Eph.
5.
8.
What
shall
I
say
?
in
Conversion
,
the
Bramble
becomes
a
Fig
Tree
,
and
the
Lion
becomes
a
Lamb
,
and
the
Wilderness
is
turned
into
a
Paradise
,
and
Hell
is
turned
into
Heaven
;
the
Extortioner
turns
liberal
,
so
did
Zacheus
;
the
Persecutor
becomes
a
Martyr
,
so
did
Paul
;
the
hideous
sinner
become
a
Saint
,
so
did
There
is
a
change
of
nature
in
nature
;
there
is
a
man
,
and
a
man
,
in
the
same
man
;
an
old
man
,
and
a
new
man
,
in
the
same
man
;
two
judgments
in
one
judgment
,
two
wills
in
one
will
,
like
two
Armies
in
one
Field
,
or
like
the
Twins
in
Rebecca's
Womb.
2.
There
is
the
strangest
unlikeness
to
a
mans
self
in
a
moment
that
ever
was
;
in
a
moment
to
hate
Christ
exceedingly
,
and
the
next
moment
to
love
Christ
above
all
;
to
crucifie
Christ
because
he
said
he
was
the
Son
of
God
,
and
presently
confess
that
he
is
the
Son
of
God
;
to
mock
the
Apostles
as
drunkards
,
and
presently
cry
out
,
what
shall
we
do
?
&c.
this
moment
to
love
sin
,
as
if
it
were
my
only
Heaven
;
and
the
next
moment
to
loath
sin
,
as
if
it
were
my
only
Hell
:
Now
to
count
all
truth
and
holiness
,
but
as
dung
to
the
World
;
and
presently
to
count
all
the
World
but
as
dung
to
Grace
and
Christ
.
3.
There
is
the
highest
contrariety
in
actions
and
courses
that
ever
was
;
to
see
a
man
pull
down
what
he
built
up
,
and
And
a
little
,
very
little
Grace
to
produce
all
this
:
That
one
drop
should
sweeten
the
great
bitter
Ocean
;
that
one
little
spark
should
cause
all
this
flame
;
A
very
little
Engine
should
move
all
the
World
,
and
level
the
Mountains
;
a
little
Grace
to
enter
the
Throne
,
and
to
turn
all
the
soul
round
about
.
That
Moses
little
Rod
should
divide
the
Sea
,
and
melt
the
Rock
;
a
little
Ant
tumble
down
a
Mountain
;
that
the
Grain
of
Mustard-seed
,
which
is
the
least
of
seeds
,
should
grow
into
a
Tree
:
That
a
very
little
Grace
should
transform
the
most
rebellious
heart
,
humble
the
most
proud
heart
,
quicken
the
dead
,
purisie
the
most
vile
affections
,
conquer
the
Gates
of
Hell
,
overthrow
sin
,
dispossess
Satan
;
should
beget
such
a
River
of
Grief
,
kindle
such
a
flame
of
love
,
such
a
zeal
for
God
,
tenderness
in
Conscience
,
such
a
strength
to
do
,
and
suffer
,
to
believe
,
life
in
death
,
joy
in
sorrows
,
hopes
in
despair
;
raise
so
high
as
to
love
them
that
hate
us
,
bless
them
that
curse
us
,
pray
for
them
that
despightfully
use
us
,
and
do
good
for
evil
.
3.
True
Conversion
is
an
inward
change
:
When
It
is
a
putting
off
the
former
Conversation
,
Eph.
4.
22.
2.
Denominatively
:
So
it
is
an
inward
change
;
the
Prophet
calls
it
a
washing
of
the
heart
,
Wash
thine
heart
,
O
Jerusalem
,
Jer.
44.
4.
The
Apostle
calls
it
a
transformation
by
the
renewing
of
the
mind
,
Rom.
2.
29.
and
a
Circumcision
of
the
heart
,
Rom.
2.
29.
St.
John
calls
it
,
a
laying
the
Ax
to
the
root
of
the
Tree
,
Mat.
3.
10.
Ezekiel
calls
it
,
the
giving
of
a
new
heart
,
and
of
a
new
spirit
,
Ezek.
36.
26.
Every
converted
man
hath
a
changed
heart
;
we
say
in
nature
,
that
Cor
est
primum
vivens
:
It
is
true
also
in
Grace
,
the
first
work
of
quickning
and
converting
Grace
begins
in
the
heart
of
a
sinner
.
The
heart
first
fell
from
God
,
and
it
is
the
first
that
turns
unto
God
.
The
heart
is
the
first
Seat
of
Sin
,
and
it
is
the
first
Throne
of
Grace
:
Sin
is
the
wound
and
disease
of
the
heart
,
and
Grace
must
bring
the
Plaister
thither
;
sin
is
first
in
the
heart
,
and
most
in
the
heart
;
dominion
is
there
,
the
poyson
is
there
;
bring
in
the
heart
,
prevail
with
it
,
and
you
bring
in
all
the
man
:
An
outward
change
without
an
inward
change
,
is
1.
But
Hypocrisie
:
The
Hypocritical
Pharisees
made
clean
the
outside
of
the
Cup
,
bùt
not
the
inside
;
a
golden
profession
and
a
rotten
heart
,
this
is
but
Hypocrisie
.
2.
But
Vanity
;
it
is
to
lap
the
Boughs
,
and
leave
the
Roots
which
can
send
out
more
;
it
is
to
empty
the
Cistern
,
and
to
leave
the
Fountain
running
,
which
fills
it
again
.
3.
But
self
and
soul-deceit
:
What
a
foolish
fancy
is
it
to
think
my self
a
converted
man
,
because
my
Tongue
is
quiet
,
and
yet
my
heart
doth
curse
Quest.
But
here
a
single
scruple
may
be
propounded
,
viz.
Whether
every
internal
change
be
an
evidence
of
true
Conversion
.
To
which
I
answer
,
it
is
not
;
there
are
four
Internal
changes
which
may
be
in
a
man
unconverted
.
1.
A
change
from
ignorance
to
knowledg
:
The
man
who
was
an
ignorant
sinner
,
may
become
a
knowing
sinner
,
and
yet
remain
still
an
unconverted
sinner
;
for
a
man
may
hate
the
good
which
he
knows
,
and
love
the
evil
which
he
knows
;
neither
of
which
can
consist
with
true
Conversion
.
2.
A
change
from
error
to
truth
.
Many
from
security
to
trouble
and
perplexity
:
It
is
possible
that
a
great
A
temporary
change
,
or
John
Baptist
(
as
Herod
did
)
with
joy
,
and
to
hear
some
Paul
(
as
Felix
did
)
with
trembling
,
who
formerly
scorned
all
preaching
;
yea
,
this
man
may
be
in
a
great
changeableness
,
yet
never
be
truly
changed
;
divine
truths
may
fall
upon
him
with
that
evidence
and
efficacy
,
as
to
shake
his
heart
,
stir
his
affections
,
excite
his
resolutions
,
and
yet
after
a
little
while
,
as
the
cold
doth
on
Water
that
is
heated
,
all
these
workings
expire
into
nothing
,
his
old
incorporated
,
familiar
lusts
prevail
over
them
,
and
work
them
wholly
out
;
till
the
inward
change
be
a
change
of
the
heart
,
it
is
not
a
truly
converting
change
.
4.
Lastly
,
true
Conversion
is
an
universal
change
:
When
in
soul
,
spirit
and
body
:
I
confess
,
it
were
a
work
worthy
of
the
deepest
study
of
the
exactest
Minister
to
find
out
,
and
deliver
two
things
unto
us
:
1.
One
is
,
the
Minimum
quod
sic
,
the
least
breath
or
life
of
converting
grace
.
2.
Another
is
,
The
specifical
operations
of
converting
grace
,
in
all
the
faculties
of
the
soul
,
so
that
one
may
say
safely
,
this
faculty
is
changed
,
and
that
faculty
is
changed
by
grace
and
nothing
else
.
This
I
make
no
question
of
,
that
converting
grace
doth
make
the
whole
man
alive
.
For
1.
It
is
a
new
and
renewing
quality
.
2.
It
is
of
a
diffusive
virtue
,
being
a
good
in
Genere
optimorum
.
3.
It
must
be
Co-extensive
with
sin
,
which
hath
perverted
the
whole
man
:
But
yet
to
set
out
its
changing
work
in
every
faculty
of
the
sou●
,
I
cannot
undertake
it
in
the
exquisiteness
thereof
;
yet
if
you
will
favourably
accept
of
my
endeavours
,
I
shall
attempt
towards
it
,
that
so
you
may
1.
I
premise
a
few
Propositions
which
I
take
for
granted
(
v.
g.
)
1.
That
converting
Grace
,
(
which
changeth
the
soul
)
is
a
Concatination
of
all
particular
saving
graces
:
It
is
not
Faith
only
,
●or
Repentance
only
,
nor
Hope
only
,
nor
Love
only
,
&c.
but
all
of
them
,
a
Link
or
Golden
●hain
,
as
it
were
,
of
them
.
2.
That
all
these
are
simultaneous
in
their
birth
;
they
are
not
implanted
one
before
another
,
or
one
more
than
another
,
(
habitually
considered
)
but
are
of
a
simultaneous
and
coexistent
production
,
although
in
the
order
of
working
and
manifestation
of
work
,
there
be
a
precedency
.
3.
All
these
graces
concur
in
their
specifical
nature
,
and
immediate
operation
,
as
to
a
change
of
the
soul
.
The
change
wrought
in
the
mind
,
is
of
the
same
nature
with
that
which
is
wought
in
the
will
;
and
the
change
in
the
will
,
is
of
the
same
nature
with
that
in
the
affections
;
every
faculty
is
renewed
and
changed
with
the
same
kind
of
Grace
in
Conversion
;
for
all
true
Graces
are
of
the
same
nature
,
and
all
of
them
concur
to
work
a
like
saving
change
;
though
one
grace
be
seated
in
one
faculty
,
and
another
grace
in
another
faculty
;
all
of
them
are
like
so
many
streams
flowing
from
the
same
Fountain
,
and
coming
into
diverse
Rooms
,
and
washing
,
or
cleansing
of
them
all
,
so
that
the
whole
house
is
made
clean
by
them
.
2.
These
things
being
premised
;
I
shall
now
briefly
shew
unto
you
the
Univers●lity
of
change
wrought
by
converting
Bu●
we
all
with
open
face
beholding
as
in
a
glass
the
Glory
of
the
Lord
,
are
changed
into
the
same
image
from
Glory
to
Glory
:
When
the
mind
is
renewed
,
it
hath
now
a
spiritual
light
and
worth
.
Jesus
Christ
appears
as
an
excellent
Object
to
Paul
,
Phil.
3.
8.
and
the
Statutes
of
God
an
excellent
Object
to
David
,
Psal.
119.
4
,
5.
2.
In
the
Judgment
of
a
sinner
(
when
he
is
converted
)
there
none
but
Christ
,
none
but
Christ
(
said
the
Martyr
:
)
It
it
wonderful
to
behold
how
the
judgment
of
a
converted
man
condemns
what
he
formerly
approved
most
,
and
how
it
approves
what
he
condemned
most
;
the
man
now
judgeth
of
his
sin
,
as
the
only
evil
,
and
of
Christ
as
his
only
good
:
Oh
,
how
foolish
,
how
vain
,
how
vile
,
that
I
have
lived
in
,
and
served
,
and
followed
my
sinful
lusts
!
Oh
,
how
glorious
,
how
happy
,
how
desireable
is
a
part
in
Christ
and
Grace
;
yea
,
and
the
judgment
now
is
as
fruitful
and
vigorous
in
forming
Arguments
to
forsake
sin
,
as
it
was
once
to
draw
the
heart
to
sin
,
and
sees
a
thousand
times
more
reason
to
embrace
Christ
,
and
love
holiness
,
then
to
slight
and
refuse
them
.
3.
In
the
Will
of
a
sinner
(
when
he
is
converted
)
there
is
also
a
change
wrought
by
Grace
;
the
resisting
,
proud
,
unreasonable
In
all
the
affections
of
a
sinner
,
which
in
Conversion
are
so
metamorphosed
or
changed
,
that
you
can
hardly
perswade
your self
,
this
is
the
man
to
day
,
whom
you
knew
yesterday
;
one
affection
seems
to
be
changed
into
another
,
love
into
hatred
,
and
hatred
into
love
;
joy
into
grief
,
boldness
into
fear
;
Lately
,
the
desires
were
,
who
will
shew
us
any
good
;
now
the
desires
are
,
what
shall
we
do
to
be
saved
?
Lately
,
the
delights
were
i●
sin
,
in
sensualities
,
in
vain
societies
;
now
they
are
in
the
favour
of
God
,
in
Jesus
Christ
,
in
pardon
of
sin
,
in
heavenly
communion
:
Lately
,
the
love
was
set
on
that
which
was
most
unlovely
,
now
it
is
set
on
the
most
lovely
object
indeed
,
Christ
is
the
center
,
&c.
Lately
,
the
grief
was
a
turbulent
Sea
for
worldly
losses
,
but
now
it
is
a
running
River
for
sinning
against
God
:
Lately
,
the
affections
were
wings
for
iniquity
,
but
now
they
are
springs
for
duty
:
I
may
not
inlarge
;
by
what
you
have
heard
,
it
may
plainly
appear
The
person
converted
,
he
is
made
pertaker
of
the
Divine
Nature
,
1
Pet.
1.
4.
He
is
a
new
Creature
,
2
Cor.
5.
7.
He
is
quickned
from
the
dead
,
Eph.
2.
1.
He
is
born
again
,
Jo.
3.
3.
2.
The
work
of
Conversion
:
It
is
the
effect
of
the
great
and
good
will
of
Election
;
and
in
it
,
God
displayes
the
glory
of
his
great
Love
and
Grace
,
and
Mercy
;
And
Christ
sees
of
the
travel
of
his
soul
,
some
special
fruit
of
his
wonderful
sufferings
and
purchases
;
And
the
holy
Ghost
doth
manifest
his
almighty
Po●er
,
and
the
noblest
act
thereof
;
and
converting
grace
is
a
new
contrary
nature
,
a
new
man
.
3.
The
end
of
Conversion
:
Conversion
is
the
first
make
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
;
Naturally
we
are
opposite
to
God
,
and
to
all
Communion
with
him
;
Without
holiness
no
man
shall
see
the
Lord
;
no
unclean
thing
can
enter
there
;
sinning
Angels
were
cast
out
of
Heaven
;
God
qualifies
those
whom
he
will
dignifie
;
he
qualifyed
Saul
for
an
earthly
Kingdome
,
much
more
the
sinner
for
an
heavenly
Kingdome
:
Heavenly
glory
is
absolutely
inconsistent
with
a
graceless
heart
;
the
promise
of
it
is
so
,
and
the
nature
of
it
is
so
,
and
the
work
of
it
is
so
,
and
the
reward
of
it
is
so
.
4.
Converted
persons
are
to
live
other
lives
,
and
to
do
other
works
;
therefore
,
there
must
be
a
change
of
their
Is
true
Conversion
a
change
?
a
great
change
?
an
internal
and
cordial
change
?
an
universal
change
?
Why
!
then
this
one
truth
palpably
convinceth
multitudes
of
people
,
to
be
(
as
yet
)
not
converted
.
1.
There
are
some
men
in
whom
there
appears
no
change
at
all
,
neither
inward
nor
outward
;
the
Leopards
spots
remain
,
and
the
Blackmores
skin
is
unchanged
;
they
were
ignorant
,
and
so
are
still
;
they
were
drunkards
,
swearers
,
railers
,
scoffers
,
mockers
of
godliness
,
and
godly
men
,
Sabbath-breakers
,
unclean
,
proud
,
and
so
are
still
.
The
Prophet
speaks
of
some
,
whose
scum
departed
not
from
them
,
Ezek.
24.
12.
And
the
Apostle
,
of
some
who
cannot
cease
to
do
evil
,
2
Pet.
2.
14.
And
David
,
of
some
who
hate
to
be
reformed
,
Psal.
50.
16.
And
Steven
,
of
some
who
alwayes
resist
the
holy
Ghost
,
Acts
7.
51.
And
Paul
,
of
some
who
wax
worse
and
worse
,
2
Tim.
3.
13.
Although
changes
go
over
their
age
,
they
were
young
,
and
now
are
old
,
yet
no
change
goes
over
their
hearts
and
lives
;
although
changes
go
over
their
bodies
,
(
their
strength
is
changed
into
weakness
,
and
their
health
is
changed
into
sickness
;
)
although
changes
go
over
their
estates
,
(
their
wealth
is
changed
into
poverty
,
and
their
abundance
is
changed
into
want
;
)
although
changes
go
over
the
times
,
(
peace
is
changed
into
war
,
and
safety
is
changed
into
danger
:
)
nay
although
sometimes
changes
goe
over
their
consciences
,
(
Stupidity
is
changed
into
horrour
,
and
pleasure
into
terrour
:
)
yet
their
hearts
are
not
changed
:
(
they
approve
,
love
and
delight
in
their
sins
as
much
as
ever
:
)
and
their
Conversations
are
not
changed
;
they
drive
the
same
trade
,
run
on
to
the
same
excess
of
Riotousness
,
wallow
in
the
same
mire
of
Ungodliness
;
despise
converting
Ordinances
,
converted
Persons
,
converting
Graces
.
Now
what
shall
I
say
to
these
Persons
?
They
are
unchanged
sinners
,
and
so
is
God
an
unchangeable
God
;
who
hath
threatned
them
,
and
swore
his
Wrath
against
them
.
Thou
wilt
not
repent
of
thy
sins
,
nor
will
God
repe●t
of
his
Wrath
;
thou
wilt
not
turn
to
him
,
and
therefore
will
he
turn
away
his
mercy
from
thee
,
and
will
overturn
,
overturn
,
overturn
thee
,
as
the
Prophet
phraseth
it
.
2.
There
are
some
whose
change
is
only
outward
,
but
it
is
not
inward
and
cordial
:
they
stand
off
from
many
sins
,
and
come
on
to
many
duties
,
and
yet
their
hearts
are
not
changed
:
There
are
six
things
which
may
convince
a
man
,
that
his
heart
is
not
changed
;
1.
When
a
man
seems
to
be
tender
least
he
should
commit
a
sin
,
but
yet
his
heart
was
never
tender
and
humbled
for
all
the
sins
which
he
hath
committed
.
Jer.
31.
19.
I
was
ashamed
,
yea
even
confounded
,
because
I
did
bear
the
reproach
of
my
youth
.
If
Repentance
begins
not
in
tears
,
it
will
end
in
tears
.
When
I
look
forward
and
see
sin
with
a
trembling
eye
,
(
O
I
dare
not
offend
my
God
:
)
and
when
I
look
backward
and
see
sin
with
a
mournful
eye
;
(
O
I
have
sinned
,
I
have
sinned
:
)
these
indeed
do
shew
a
converted
and
changed
heart
.
But
I
fear
it
is
rather
a
policy
,
then
a
change
,
and
a
regard
more
to
my
credit
,
then
my
conscience
,
when
I
expostulate
with
a
sin
in
Temptation
,
and
never
mourn
for
many
sins
in
Commission
.
2.
When
a
man
leaves
many
sins
,
but
yet
he
doth
not
loath
any
sin
.
Many
a
man
sometimes
abstains
from
meat
,
yet
loves
it
;
but
a
good
heart
abstains
from
sin
,
as
from
a
serpent
,
which
he
hates
.
He
turnes
his
face
from
them
,
but
he
turnes
not
his
heart
from
them
;
he
doth
not
act
the
sin
,
nor
doth
hate
the
sin
;
he
doth
not
let
〈◊〉
out
of
door
,
nor
yet
crucify
it
within
door
;
he
seems
not
to
be
a
friend
,
and
yet
is
not
an
enemy
to
sin
;
this
mans
heart
is
not
changed
.
3.
When
a
man
acts
from
an
awing
Conscience
and
not
from
a
renewing
Spirit
;
flies
from
sin
,
only
,
when
conscience
flies
upon
him
for
sinning
,
and
doth
good
only
when
conscience
is
unquiet
;
when
not
Grace
(
which
works
uniformly
,
)
but
terour
(
which
works
accidentally
)
is
his
Principle
;
though
a
while
there
be
some
diversity
and
diversion
too
in
this
man
,
yet
there
is
no
change
of
heart
in
him
;
even
Pharaoh
under
a
Judgment
yielded
,
who
yet
upon
a
respite
hardned
his
heart
again
;
and
Iron
,
whiles
hot
,
becomes
malleable
,
nevertheless
,
it
is
not
changed
in
its
Intrinsecal
disposition
.
4.
When
a
man
is
Formal
in
duties
,
but
not
Spiritual
in
duties
;
he
holds
a
customary
course
,
but
not
a
conscientious
course
;
this
mans
heart
is
not
changed
:
Judas
was
as
busie
about
Christ
as
the
other
Disciples
,
yet
he
was
not
changed
;
Some
unconverted
man
may
be
as
frequent
in
religious
duties
as
converted
persons
are
,
yet
their
hearts
unchanged
.
There
are
four
things
which
prove
a
formal
Christian
to
have
an
unchanged
From
carnal
Principles
,
of
Custome
,
Education
,
Example
,
not
from
Faith
,
Love
and
Spiritual
Principles
.
2.
For
Carnal
Ends
,
with
a
respect
to
his
Estimation
with
men
,
not
with
God
;
or
he
doth
some
good
,
to
blind
and
cover
more
evil
.
3.
As
a
Carnal
or
Natural
work
,
not
as
a
Communion
with
God
or
Christ
;
if
he
doth
them
it
is
sufficient
,
but
whether
he
meets
with
God
in
them
,
or
God
with
him
in
them
;
whether
he
pleaseth
God
,
and
God
accepts
of
him
and
them
,
or
what
heavenly
revenues
come
into
his
soul
upon
them
,
he
regards
not
.
4.
Without
any
Delight
;
A
good
m●n
hates
the
sin
which
he
doth
,
an
evil
man
hates
the
good
which
he
doth
;
he
delights
not
in
the
Law
of
God
after
the
Inward
man
;
he
is
glad
when
the
work
is
done
,
but
not
to
do
the
work
:
It
is
his
Task
,
it
is
not
his
Pleasure
;
It
is
a
Heaviness
,
but
not
an
Heaven
to
him
;
his
Spirit
is
weary
,
as
much
as
his
Body
;
he
cannot
take
hold
of
God
,
be
importunate
in
prayer
for
any
Grace
;
he
doth
not
put
out
a
Might
,
a
Power
,
a
Zeal
in
holy
Services
;
but
acts
them
with
a
sleepy
,
faint
,
wearisome
undelightful
Spirit
.
5.
When
a
man
hath
been
and
still
is
a
stranger
to
Inward
Conflicts
,
certainly
that
mans
heart
was
never
changed
:
there
may
be
two
conditions
,
wherein
all
may
be
quiet
:
One
is
in
anothere
life
where
grace
stands
alone
;
in
heaven
there
is
no
sin
,
but
holiness
is
grown
unto
its
utmost
perfection
,
and
therefore
it
is
above
contrariety
and
conflict
.
Another
is
in
this
life
,
where
sin
stands
alone
,
it
hath
the
dominion
,
and
blinds
the
mind
,
sears
the
conscience
,
and
hardens
the
heart
;
there
is
neither
a
contrary
light
,
nor
a
contrary
grace
,
to
raise
any
stirs
and
conflicts
.
But
then
there
is
a
third
condition
,
which
hath
medium
participationis
in
it
,
in
which
the
soul
is
partly
flesh
and
partly
spirit
,
sin
is
there
,
and
grace
is
there
;
there
are
two
contrary
Natures
,
two
contrary
Lawes
,
two
contrary
Inclinations
and
workings
;
two
Adamants
as
it
were
,
one
drawing
the
soul
to
evil
,
the
other
drawing
the
soul
to
good
,
one
willing
,
the
other
unwilling
,
one
yielding
,
the
other
resisting
,
one
putting
on
to
●aith
,
to
love
,
to
mourning
,
to
praying
,
to
repenting
,
the
other
putting
off
the
soul
from
all
these
;
when
I
would
do
good
,
evil
is
present
with
me
,
saith
Paul
.
And
verily
it
is
thus
with
every
converted
and
changed
man
:
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
lusteth
against
the
flesh
;
and
these
two
are
contrary
one
to
another
,
so
that
they
cannot
do
the
good
that
they
would
,
Gal.
5.
17.
And
if
no
such
thing
be
in
thee
,
thy
heart
was
never
changed
:
That
man
who
never
finds
an
unbelieving
nature
,
opposing
and
conflicting
with
a
believing
nature
;
hardness
conflicting
with
softness
,
&c.
his
heart
was
never
changed
,
for
converting
grace
is
in
us
but
in
part
;
and
if
but
in
part
,
then
some
sinfulness
still
remains
;
and
believe
it
,
there
are
not
two
more
active
,
more
contrary
,
more
conflicting
principles
then
grace
and
sin
in
the
same
subject
.
6.
When
a
man
is
constantly
formal
in
the
same
rode
and
posture
,
all
his
dayes
like
a
Pio●ture
,
never
better
nor
worse
.
3.
There
are
many
men
who
seem
to
be
changed
without
and
within
,
yet
the
change
is
not
a
total
or
universal
change
;
and
there
are
two
things
which
do
manifest
a
partial
change
only
to
be
in
many
men
.
1.
When
they
do
not
come
up
fully
to
God
,
in
respect
of
his
commanding
will
;
they
cannot
come
up
to
the
Will
of
God
,
when
his
Will
is
most
spiritual
,
when
his
will
is
most
strict
as
self-denial
,
when
his
will
is
most
difficult
;
Oh
,
to
sacrifice
Isa●c
that
beloved
Child
,
to
part
with
Ben●amin
,
this
is
against
them
;
to
pluck
out
the
right
eye
,
and
cut
off
the
right
hand
,
this
is
an
hard
saying
,
when
his
will
is
most
suffering
:
For
the
young
man
to
forsake
all
his
riches
,
this
is
a
sorrowful
Injuction
;
to
renounce
all
our
honours
with
Moses
,
and
to
suffer
reproaches
with
the
people
of
God
;
to
leave
Friends
,
and
Father
,
and
Mother
,
and
Brethren
,
and
Sisters
,
and
Children
,
and
Lands
,
and
Life
too
,
as
the
Apostles
did
.
When
a
man
is
converted
,
he
is
now
so
changed
that
his
will
and
Gods
Will
are
not
sutable
,
but
also
coextensive
;
It
is
pliable
,
and
it
is
parallel
:
Gods
Will
is
my
will
,
and
what
he
wills
I
will
;
the
Law
of
God
is
written
in
his
heart
,
every
command
of
God
is
ingraven
upon
it
;
there
may
you
read
the
Masters
Copy
,
and
the
Scholar
writing
after
it
.
This
is
to
be
done
(
saith
God
,
)
this
I
desire
to
do
,
saith
the
Godly
heart
;
this
I
would
have
thee
to
believe
,
Lord
I
believe
,
help
my
unbelief
;
Thus
much
I
would
have
thee
to
suffer
;
Lord
strengthen
me
,
and
give
me
not
only
to
believe
,
but
to
suffer
for
thy
sake
:
But
in
a
partial
change
it
is
otherwise
.
2.
When
they
do
not
fully
come
up
to
God
in
respect
of
his
forbidding
Quest.
But
some
may
say
unto
me
;
If
the
case
be
so
,
How
There
are
many
abortive
changes
,
deluding
changes
,
rising
from
false
and
insufficient
Principles
,
from
a
terrifyed
conscience
,
or
from
politick
parts
,
or
from
the
power
of
restraint
,
or
from
denial
of
occasions
,
or
from
prevalent
passions
,
or
from
the
contrariety
of
one
sin
to
another
,
or
from
a
present
and
sudden
apprehension
of
matters
,
or
from
the
defect
of
strength
,
or
from
judicial
impressions
,
by
the
appearing
of
death
,
or
from
education
,
or
from
respect
to
our
superiours
and
friends
,
and
hopes
which
we
have
from
them
,
&c.
2.
If
the
heart
should
never
graciously
be
changed
,
the
man
will
be
damned
;
though
the
man
may
have
parts
,
abilities
,
honours
,
be
civil
,
ingenuous
,
candid
and
punctual
with
men
,
and
in-offensive
in
his
dealings
:
O
friends
!
the
Heart
(
or
Soul
)
is
that
which
God
looks
on
,
and
every
man
is
as
his
heart
is
;
as
that
is
,
so
the
man
is
;
he
is
so
for
the
present
,
and
he
is
so
for
eternity
.
Except
a
man
be
born
again
he
cannot
enter
into
the
Kingdome
of
God
,
said
Christ
to
Nicodemus
,
Joh.
3.
3.
If
any
man
be
in
Christ
,
he
is
a
new
creature
,
saith
the
Apostle
2
Cor.
5.
17.
Old
things
are
past
away
,
all
things
are
become
new
.
Christ
you
know
is
the
way
,
the
truth
,
and
the
life
:
Can
the
Christless
man
ever
be
a
heavenly
man
?
assuredly
no
Christ
,
no
Heaven
:
But
then
if
a
man
be
in
Christ
he
is
a
new
Creature
(
.i.
)
Christ
doth
change
him
,
and
forms
him
a
new
;
he
strips
him
of
his
old
heart
,
and
puts
into
him
a
new
heart
.
These
things
being
premised
:
I
now
come
to
answer
the
Case
such
a
change
as
implies
perfection
,
but
only
of
that
which
although
it
be
true
and
saving
,
is
nevertheless
imperfect
,
for
so
is
all
the
work
of
grace
in
this
life
.
Another
is
,
that
I
intend
not
to
give
you
Characters
of
a
progressive
change
,
which
may
be
found
in
Christians
whom
God
hath
called
,
and
converted
,
and
changed
for
many
years
,
in
whom
the
work
of
Conversion
is
come
to
much
maturity
and
strength
;
but
only
of
an
initial
change
,
as
it
stands
in
truth
and
sincerity
,
although
newly
wrought
,
and
perhaps
it
be
very
feeble
and
weak
,
yet
it
is
to
be
found
in
every
man
whom
Divine
Grace
doth
convert
.
Now
this
Initial
change
may
be
evidenced
by
the
several
contrary
habitudes
and
fixed
carriages
in
the
converted
1.
The
first
contrariety
or
alteration
,
respects
the
time
past
:
A
marvellous
blindness
,
and
reflexive
unsensibleness
of
his
sinful
condition
,
dead
in
trespasses
and
sins
,
Eph.
2.
Past
feeling
,
Eph.
4.
19.
2.
A
wonderful
erroneousness
and
false
judgment
of
his
estate
;
thinking
highly
and
proudly
of
himself
,
as
once
La●dicea
did
,
and
the
Jews
and
Pharisees
did
;
We
are
Abrahams
seed
,
and
never
in
bondage
,
Joh.
8.
33.
3.
A
miserable
security
of
spirit
,
extreamly
careless
and
negligent
about
the
internal
and
eternal
concernments
of
his
soul
;
alive
once
without
the
Law
,
Rom.
7.
9.
Soul
,
take
thine
ease
,
&c.
They
say
,
peace
and
safety
,
1
Thes.
5.
3.
4.
A
remorseless
pursuing
of
his
sinful
lusts
,
without
any
heart-smiting
troubles
for
his
sinning
and
provoking
of
God
.
No
man
repented
,
saying
,
What
have
I
done
?
every
one
turned
to
his
course
,
Jer.
8.
6.
5.
Alienation
from
the
life
of
God
,
Eph.
4.
18.
Thus
it
was
with
the
man
,
before
God
converted
him
,
and
changed
him
;
but
now
behold
the
alteration
and
contrariety
.
1.
There
is
a
graciously
quick
and
active
quickning
light
fallen
into
him
,
which
opens
his
eyes
,
and
affects
his
conscience
to
a
clear
and
right
sight
of
his
sinful
heart
and
life
.
Rom.
7.
9.
But
when
the
Commandment
came
,
sin
revived
,
&c.
As
if
the
light
of
the
Sun
brake
into
a
darkroom
,
and
represented
all
the
nastiness
in
it
.
Acts
26.
18.
To
open
their
eyes
,
and
to
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
.
His
sins
are
set
before
him
,
and
conscience
acquaints
him
with
his
forepast
evils
,
so
that
he
is
convinced
,
and
can
make
no
defence
,
but
cries
out
with
the
Leper
,
I
am
unclean
,
unclean
.
2.
All
his
erroneous
and
proud
conceits
of
himself
are
tumbled
down
;
the
Mountains
are
laid
low
,
and
the
man
judgeth
of
himself
,
as
if
he
were
the
greatest
and
vilest
sinner
that
ever
lived
;
he
abhors
himself
,
Oh
,
how
wicked
!
Oh
,
how
vain
!
Oh
,
how
vile
!
Oh
,
how
mad
!
Oh
,
how
foolish
!
Oh
,
how
beastly
!
I
have
been
a
transgressor
from
the
womb
;
I
have
lived
without
God
,
against
God
;
none
so
ignorant
,
none
so
proud
,
none
so
filthy
,
none
so
froward
and
rebellious
against
the
Will
of
God
,
against
the
goodness
of
God
as
I
:
In
me
there
dwelleth
no
good
thing
;
I
am
without
strength
:
No
man
living
hath
such
proper
thoughts
,
such
humble
thoughts
of
himself
as
he
.
Oh
,
unfit
to
dye
,
unworthy
to
live
,
undone
if
mercy
be
not
free
mercy
,
and
abundant
mercy
.
3.
His
Castle
of
security
is
demolished
,
and
the
secure
negligent
man
becomes
now
a
most
anxious
and
solicitous
and
careful
man
about
the
condition
of
his
soul
.
2
Cor.
7.
11.
What
carefulness
it
wrought
in
you
;
this
now
takes
him
up
.
What
shall
we
do
?
say
they
to
John
the
Baptist
:
And
what
shall
we
do
?
say
they
to
Peter
:
And
what
shall
I
do
to
be
saved
?
Acts
16.
30.
O
my
Soul
(
my
poor
lost
,
wandring
,
sinful
,
undone
Soul
)
what
shall
I
do
?
what
will
become
of
me
?
and
what
will
become
of
thee
for
all
these
sins
?
And
now
the
man
inquires
,
and
hears
,
and
confers
,
and
prayes
,
as
for
his
life
:
Oh
(
saith
he
)
I
need
mercy
,
and
mercy
I
must
have
;
I
need
Christ
,
and
Christ
I
must
have
;
I
need
grace
,
and
grace
I
must
have
;
and
as
that
impotent
person
lay
at
the
Pool
for
cure
,
so
doth
this
converted
sinner
;
he
lyes
at
the
pool
of
the
word
,
and
at
the
gates
of
heaven
day
and
night
;
and
there
he
cries
out
,
God
be
merciful
to
me
a
sinner
;
and
there
he
wrestles
with
God
,
as
Jacob
once
;
I
will
not
let
thee
go
unless
thou
bless
me
;
until
thou
be
reconciled
,
until
I
have
Christ
,
until
my
heart
be
sanctifyed
.
4.
His
hardned
remorselesness
is
now
turned
into
a
singular
brokenness
and
grief
of
spirit
;
the
Rock
is
smitten
,
and
the
waters
gush
out
;
a
Fountain
is
opened
within
him
:
He
who
made
but
a
sport
of
sinning
before
;
he
who
could
grasp
the
nettles
,
and
tread
on
hell
,
and
vex
mercy
,
and
shoot
through
the
heart
of
Christ
,
and
not
be
moved
or
troubled
at
all
:
Oh
now
,
how
is
the
man
altered
?
I
see
him
trembling
and
quaking
with
Paul
,
I
see
him
bitterly
weeping
with
Peter
,
I
see
him
washing
his
Couch
,
with
David
;
I
see
him
in
heaviness
and
bitterness
for
his
sinnings
,
as
one
for
his
first
born
.
One
while
he
meditates
,
and
then
weeps
;
thus
,
and
thus
,
and
thus
have
I
dishonoured
my
God
.
Another
while
he
hears
,
and
reads
,
and
weeps
,
I
am
that
man
,
O
Lord
;
I
am
he
of
whom
thou
speakest
,
I
am
that
sinner
;
Iam
he
who
hath
out-faced
thy
Law
,
out-stood
thy
offers
of
grace
,
and
resisted
(
Oh
how
often
)
thy
good
Spirit
.
5.
He
is
now
for
the
life
of
God
to
be
wrought
in
him
:
This
he
now
prizeth
as
the
most
excellent
life
;
and
for
this
,
he
praies
,
Lord
,
another
heart
,
a
new
spirit
.
2.
The
second
contrariety
respects
the
time
present
:
And
a
present
hatred
of
sin
;
the
man
loved
his
sins
before
,
and
took
pleasure
in
unrighteousness
,
held
it
fast
,
and
defended
it
;
sin
is
now
seen
as
the
greatest
evil
,
and
the
more
he
sees
it
,
the
more
he
hates
it
:
As
soon
as
ever
the
heart
is
changed
,
immediately
it
is
a
sin-hating
heart
;
I
do
not
say
there
is
no
sin
,
but
I
say
the
heart
hates
sin
:
The
evil
that
I
hate
,
said
Paul
,
Rom.
7.
15.
and
in
Ezek.
36.
where
God
promiseth
to
give
them
a
new
heart
,
he
saith
,
Then
shall
ye
remember
your
own
evil
wayes
,
and
shall
loath
your selves
in
your
own
sight
for
your
iniquities
,
and
for
your
abominations
.
Quest.
But
here
now
is
a
great
Scruple
,
how
a
person
may
know
that
he
hates
sin
?
Many
think
they
do
so
,
and
are
deceived
,
Sol.
In
true
hatred
there
are
six
things
.
1.
An
extream
detestation
:
Every
dislike
is
not
hatred
,
but
true
hatred
is
an
extream
loathing
.
Thou
shalt
cast
them
away
as
a
menstruous
cloath
;
thou
shalt
say
unto
it
,
Get
thee
hence
,
Isai.
30.
22.
2.
An
earnest
separation
:
He
that
hated
his
wife
did
sue
out
a
Bill
of
divorce
from
her
in
the
Law
.
3.
An
irreconcileable
alienation
:
Two
angry
men
may
be
made
friends
;
but
if
two
men
hate
each
other
,
friendship
is
everlastingly
broken
betwixt
them
.
4.
A
constant
and
perpetual
colluctation
:
If
they
cannot
be
severed
one
from
the
other
,
they
still
oppose
and
conflict
one
with
the
other
.
5.
A
deadly
intention
and
destruction
;
for
nothing
satisfies
hatred
,
but
death
and
ruine
;
Saul
hated
David
,
and
sought
his
life
,
Absalom
hated
Amnon
,
and
killed
him
.
6.
An
impartial
aversation
;
hatred
is
of
the
whole
kind
,
I
hate
every
false
way
:
Wilt
thou
now
know
whether
God
hath
changed
thy
heart
,
then
ask
thy
heart
;
What
is
it
that
thou
abhorrest
as
the
superlative
evil
?
what
is
that
which
thou
wouldst
have
separated
as
far
from
thee
,
as
heaven
is
from
hell
?
what
is
that
thy
heart
will
never
renew
league
or
friendship
with
any
more
?
what
is
that
against
which
thy
soul
doth
rise
,
and
with
which
(
as
Israel
with
Amalek
,
)
thou
hast
war
for
ever
?
what
is
that
which
thou
wilt
be
avenged
of
,
and
daily
dost
endeavour
the
mortifying
and
crucifying
of
?
what
is
that
which
thou
sets
thy
heart
against
,
in
the
comprehensive
latitude
thereof
,
whether
great
,
or
little
,
open
,
or
secret
?
If
it
be
sin
,
if
it
be
thy
sins
,
assuredly
here
is
true
hatred
of
sin
,
and
assuredly
here
is
a
most
distinguishing
Character
of
a
sound
Conversion
and
change
.
It
was
not
wont
to
be
thus
with
thee
,
nor
is
this
findeable
in
any
unconverted
person
whosoever
.
Sin
was
once
to
thee
as
Dalilah
to
Samson
,
and
now
is
it
to
thee
as
Tamar
to
Amnon
.
It
was
a
sweet
morsel
once
which
thou
heldst
fast
,
but
now
it
is
the
menstruous
cloath
which
thou
dost
cast
away
,
and
say
,
get
thee
hence
;
what
have
I
to
do
any
more
with
Idols
?
If
it
be
thus
with
thee
,
bless
thy
God
who
hath
shewed
grace
to
thy
soul
.
2.
When
the
Lord
hath
changed
and
converted
the
heart
of
a
sinner
,
the
sinner
presently
flies
unto
Jesus
Christ
:
The
first
stroke
of
Grace
is
on
the
heart
,
and
the
first
breathing
of
Grace
is
for
Christ
;
as
the
new
born
babe
flies
unto
the
brests
,
or
as
any
creature
doth
to
its
center
,
and
place
of
rest
.
For
when
the
heart
is
changed
by
converting
grace
,
1.
It
breeds
the
most
exquisite
discovery
and
sense
of
sin
,
and
consequently
of
the
souls
need
of
Christ
.
2.
It
is
most
impatient
of
distance
or
difference
with
God
,
and
prizeth
his
reconciled
favour
superlatively
,
cannot
live
without
it
.
3.
It
seeth
nothing
more
valuable
in
it self
,
or
more
sutable
to
its
condition
then
Christ
,
Christus
amor
meus
pondus
meum
.
And
therefore
,
if
you
take
notice
of
it
,
you
may
experimentally
find
upon
the
first
impressions
of
Grace
,
that
the
soul
is
mostly
taken
up
with
Christ
,
and
with
Faith
:
Oh
,
that
I
might
be
found
in
him
!
Oh
,
that
I
could
believe
on
him
!
It
sees
excellency
in
Christ
,
and
Peace
in
Christ
,
and
Redemption
in
Christ
,
and
Righteousness
in
Christ
,
and
Grace
in
Christ
,
and
Kindness
in
Christ
,
and
Help
,
and
Life
,
and
Heaven
,
and
all
in
Christ
.
In
Conversion
,
Christ
secretly
draws
the
Soul
to
himself
;
and
being
converted
,
the
soul
strives
to
draw
Christ
to
it self
;
It
would
have
Christ
,
it
must
have
Christ
;
it
is
never
well
,
it
is
never
satisfied
until
it
hath
Christ
.
3.
When
the
Lord
hath
converted
and
changed
the
heart
of
a
sinner
,
there
is
wrought
in
him
a
present
love
of
God
:
It
is
wonderful
to
see
how
the
Tide
turns
upon
Conversion
.
There
was
once
one
found
weeping
very
bitterly
;
and
being
demanded
,
why
!
O
,
said
he
,
all
other
things
are
loved
,
but
Amorum
amatur
,
Love
it self
is
not
loved
.
So
before
Conversion
,
a
man
could
find
love
for
his
Parents
,
and
love
for
his
Relations
,
and
love
for
his
Recreations
,
and
love
for
his
Profits
,
and
love
for
his
Sins
;
but
no
love
for
God
.
But
after
Conversion
,
the
man
can
scarce
find
any
love
for
any
,
unless
it
be
for
his
God
,
and
in
his
God
.
A
graciously
changed
Heart
is
enabled
to
see
,
1.
The
glories
in
God
;
those
most
Pure
and
Amiable
Excellencies
in
God
.
2.
The
Transcendent
Love
of
God
to
it
,
in
the
Eternity
of
it
,
in
the
Freeness
of
it
,
in
the
Sweetness
and
Goodness
of
it
.
3.
The
Unspeakable
Communications
and
Bounties
of
God
towards
it
in
Jesus
Christ
;
for
the
present
,
and
for
the
future
:
It
is
Grace
which
makes
us
to
see
what
a
gracious
God
he
is
:
It
is
Grace
which
makes
us
to
see
what
a
Royal
gift
Jesus
Christ
is
;
It
is
Grace
which
makes
us
apprehensive
of
all
the
Love
in
God
,
and
from
God
;
and
therefore
no
marvel
that
the
changed
heart
fals
presently
in
love
with
God
;
(
O
Love
the
Lord
all
ye
his
Saints
)
into
a
Love
of
Friendship
,
and
into
a
Love
of
Complacence
,
as
they
speake
;
that
it
admires
God
,
and
prizeth
Communion
with
him
;
and
takes
its
full
and
highest
delight
in
him
:
Plusquam
mea
,
plusquam
meos
,
plusquam
me
,
said
Bernard
.
4.
When
the
Lord
converts
and
changeth
a
person
,
the
man
presently
Steps
into
the
path
of
new
Obedience
;
when
Grace
hath
changed
the
Heart
,
the
Heart
instantly
changeth
its
Master
and
its
service
;
O
it
will
not
live
as
it
hath
done
,
for
a
thousand
Worlds
;
It
is
a
servant
of
sin
no
more
,
but
a
servant
of
righteousness
:
look
on
any
converted
man
(
since
the
Word
began
,
)
as
soon
as
ever
Grace
dropt
into
his
Heart
,
a
newness
of
Obedience
dropt
into
his
Life
,
against
all
Ease
,
Pleasures
,
Profits
,
Encouragements
,
Discouragements
,
Threats
,
Dangers
;
It
was
so
with
Abraham
,
with
Paul
,
with
all
those
thousands
in
the
Acts
,
with
all
those
Ephesians
;
And
indeed
it
cannot
be
otherwise
,
forasm●ch
as
all
their
external
course
is
but
the
pulse
of
the
Heart
.
The
Pondus
of
the
will
is
changed
,
it
is
at
the
command
of
the
Heart
;
which
being
brought
into
God
,
the
services
of
the
heart
are
also
brought
in
with
it
.
O
,
that
you
would
peruse
your selves
in
this
second
Tryal
,
what
present
contratiety
you
find
in
your
Hearts
;
It
is
a
very
neer
Tryal
,
and
a
most
Infallible
discovery
of
the
truth
or
falshood
,
or
your
Change
.
3.
The
last
Contrariety
or
Change
(
which
I
shall
but
touch
)
the
time
Future
:
there
are
five
admirable
Properties
for
the
time
future
,
which
may
be
found
in
every
truly
Changed
and
Converted
person
.
1.
He
is
very
tender
and
fearful
,
least
he
should
sin
against
his
God
:
Keep
thy
servant
from
presum
ptuous
sins
;
cleanse
thou
me
from
secret
faults
:
Psal.
19.
12
,
13.
Should
we
again
break
thy
Commandments
!
said
Ex●a
,
c.
9.
14.
How
can
I
do
this
Great
wickedness
,
and
sin
against
God!
said
Joseph
,
Gen.
39.
9.
There
is
in
a
Changed
and
Converted
man
,
1.
A
tender
Jealousy
over
a
Deceitful
heart
.
2.
a
tender
Watchfulness
,
against
Alluring
temptations
.
3.
a
tender
Conscience
,
which
feels
the
first
Risings
of
sin
.
4.
a
tender
Dissidence
of
his
Own
strength
.
5.
a
tender
Fear
,
and
aweful
Regard
of
Gods
Presence
and
Goodness
.
He
is
afraid
to
sin
,
although
the
sin
be
Secret
;
and
although
it
be
Commodious
;
and
although
it
be
Pleasant
.
I
will
but
name
the
rest
.
2.
He
is
very
Zealous
and
Active
for
God
;
Paul
even
besides
himself
.
3.
He
is
very
Faithful
and
Constant
unto
God
.
4.
He
is
very
Serious
and
Industrious
,
to
get
assurance
of
Gods
love
,
and
of
his
inheritance
in
the
highest
heavens
.
Give
all
diligence
&c.
2
Pet.
1.
10.
5.
He
strives
for
the
Conversion
and
change
of
others
.
The
next
Use
must
be
of
Comfort
and
Support
,
to
all
such
who
find
this
change
wrought
in
their
hearts
by
converting
Grace
.
Next
to
Christ
it
is
the
choicest
and
chiefest
gift
that
the
heart
of
man
is
capable
of
in
this
life
.
The
gifts
of
God
are
of
several
Orders
and
several
a
change
from
Glory
to
Glory
;
the
work
is
a
work
of
Glory
and
the
man
becomes
glorious
who
is
a
converted
man
.
S.
Peter
saith
,
He
is
now
made
partaker
of
the
Divine
Nature
:
The
excellencies
of
God
are
stamped
on
thy
soul
;
the
Sun
is
now
risen
within
thee
as
the
Glory
of
God
filled
the
Temple
:
so
when
a
man
is
converted
,
the
beams
of
grace
do
fill
his
soul
;
thou
art
precious
,
the
filthy
rags
are
taken
away
.
2.
It
is
an
evidence
of
great
love
and
rich
mercy
,
Eph.
2.
4.
But
God
who
is
rich
in
mercy
,
for
his
great
love
wherewith
he
loved
us
when
we
were
dead
,
hath
quickned
us
,
&c.
It
is
a
testimony
of
the
greatest
love
,
as
it
is
of
the
greatest
hatred
in
God
,
to
be
left
to
our
sinful
lusts
and
wayes
.
3.
Converting
grace
it
is
the
first
,
visible
and
sure
characteristical
distinction
twixt
Hell
and
Heaven
,
twixt
Death
and
Life
,
twixt
a
Goat
and
a
Sheep
,
twixt
a
wicked
condition
,
and
a
Godly
condition
.
There
is
a
twofold
distinction
of
persons
touching
their
everlasting
estates
:
One
is
in
decreto
,
which
lies
in
the
brest
and
counsel
of
God
;
the
other
is
in
decreto
,
which
is
to
be
found
in
the
heart
of
man
.
Now
quoad
nos
&
quantum
ad
objectum
;
Converting
grace
makes
the
difference
,
it
shews
who
is
loved
,
and
who
is
hated
;
it
shews
who
is
for
Heaven
,
and
who
is
for
Hell
.
It
is
not
honour
,
nor
wealth
,
nor
strength
,
nor
parts
,
nor
civility
,
nor
meanness
,
nor
poverty
,
nor
education
,
nor
knowledg
,
nor
trouble
of
conscience
,
nor
restraint
,
nor
profession
,
nor
external
action
,
which
is
the
partition
wall
which
divides
and
decides
the
state
for
the
present
and
future
.
If
Ministers
or
Angels
should
assure
thee
of
an
interest
in
Christ
,
and
of
remission
of
thy
sins
,
and
of
future
happiness
while
yet
thy
heart
is
unconverted
,
they
do
certainly
delude
and
deceive
thee
;
for
if
any
man
be
in
Christ
,
he
is
a
new
Creature
:
But
if
God
hath
converted
and
changed
thy
heart
,
thou
art
assuredly
past
from
death
to
life
,
thou
art
among
the
first
born
of
God
:
No
sorts
of
wicked
men
are
in
this
changed
and
converted
condition
,
no
prophane
person
,
no
hypocritical
person
;
as
soon
as
any
is
converted
,
it
may
be
said
of
him
,
as
Christ
of
Zacheus
,
This
day
is
salvation
come
to
him
,
for
as
much
as
he
also
is
a
child
of
Abraham
.
4.
It
never
goes
alone
,
it
is
alwayes
accompanied
with
justification
,
Jesus
was
sent
to
bless
them
in
turning
them
away
from
their
iniquities
,
Acts
3.
26.
Be
converted
that
your
sins
may
be
blotted
out
,
Acts
3.
19.
Come
now
,
and
let
us
reason
together
,
Isai.
55.
7.
1
Cor.
6.
11.
But
ye
are
washed
,
but
ye
are
sanctifyed
,
but
ye
are
justifyed
,
&c.
5.
It
is
the
most
comfortable
and
joyful
condition
;
for
now
there
is
a
change
of
all
,
without
and
within
you
.
The
converted
souls
are
glad
,
Acts
2.
47.
the
converted
Jailor
rejoyced
,
Acts
16.
34.
the
Eunuch
rejoyced
,
Acts
8.
6
,
8.
The
first
work
of
the
Spirit
is
grace
,
the
next
is
joy
;
Heaven
now
stands
open
for
you
to
see
all
,
&c.
Threatnings
are
turned
into
promises
,
curses
into
blessings
,
enemies
unto
friends
,
aliens
into
sons
,
accusing
into
an
excusing
conscience
,
voice
of
terror
into
a
voice
of
peace
,
hell
into
heaven
.
6.
It
is
the
only
unprejudicial
change
on
earth
:
In
all
other
changes
there
is
either
diminution
or
danger
.
If
a
rich
man
becomes
poor
,
there
is
a
diminution
of
his
Condition
;
if
a
poor
man
becomes
rich
,
there
is
a
danger
to
his
spirit
,
lest
he
becomes
covetous
or
proud
.
If
a
man
be
lifted
up
to
greatness
and
authority
,
there
is
a
danger
,
lest
he
forgets
God
,
and
be
injurious
;
if
an
healthy
man
becomes
sick
and
weak
,
here
is
an
impairing
,
a
loss
and
danger
of
life
:
Only
,
when
a
wicked
man
is
converted
,
and
becomes
holy
,
there
is
neither
diminution
nor
danger
;
converting
grace
is
no
thief
in
the
Candle
:
It
is
no
preternatural
heat
which
sucks
away
that
which
is
vital
;
thou
losest
nothing
at
all
by
it
,
no
spot
to
thy
credit
,
no
burden
to
thy
conscience
,
no
eclipse
to
thy
honour
,
no
gall
in
thy
Cup
,
nor
wast
to
thy
Lands
:
It
doth
not
darken
thy
name
,
nor
weaken
thy
strength
,
nor
diminish
thy
coffers
,
nor
imbitter
thy
comforts
:
No
loss
but
the
losing
of
sin
,
which
we
cannot
keep
but
to
our
loss
;
all
that
it
doth
is
this
,
that
it
decreaseth
and
destroyeth
thy
sinful
lusts
;
it
roots
out
those
weeds
,
it
pulls
out
hell
,
it
heals
thy
wounds
,
and
is
the
deadly
enemy
to
thy
deadliest
enemies
.
7.
The
converting
change
is
an
unchangeable
change
:
The
next
change
is
into
Heaven
.
A
wicked
man
may
be
changed
the
Son
abides
in
the
house
for
ever
(
sayes
Christ
;
)
once
converted
,
and
for
ever
blessed
.
Gods
converting
Grace
is
an
abiding
seed
,
and
it
is
immortal
seed
,
and
it
is
a
gift
which
God
never
repents
of
,
although
much
of
the
strength
of
it
may
be
abated
by
our
falls
,
as
fire
is
raked
up
under
the
ashes
;
although
the
sense
of
it
doth
sometime
fail
us
,
and
the
comfort
,
and
the
liveliness
of
operation
appears
not
,
yet
as
there
is
life
in
the
root
,
though
there
be
not
leaves
on
the
Tree
,
and
as
there
is
a
soul
in
the
man
,
though
sickness
be
in
his
body
,
so
the
truth
and
state
of
grace
continues
under
all
a
Christians
eclipses
,
weaknesses
,
failings
;
for
converting
grace
comes
from
an
unchangeable
will
in
God
,
the
will
of
his
love
,
whom
he
loves
once
,
he
loves
to
the
end
.
2.
It
depends
upon
an
everlasting
Communion
with
Christ
,
who
marries
the
soul
to
himself
for
ever
.
3.
And
it
is
given
as
a
pledg
and
pawn
of
eternal
glory
.
4.
And
it
is
assisted
with
an
everlasting
arm
,
and
power
of
God
.
8.
No
other
change
shall
hurt
you
,
but
further
you
:
Afflictions
,
Object
.
But
now
some
distressed
person
may
reply
,
These
are
comforts
indeed
,
but
not
to
me
;
for
I
fear
that
my
heart
is
not
changed
,
nor
yet
truly
changed
;
I
am
not
indeed
altogether
what
once
I
was
,
but
this
I
fear
is
but
a
stop
of
conscience
,
or
but
the
fruit
of
hypocrisie
.
Oh
,
I
feel
such
changes
on
my
spirit
!
Sol.
Shall
I
speak
a
few
words
to
such
a
person
,
(
surely
some
such
there
may
be
.
)
1.
The
change
by
Conversion
is
but
imperfect
in
this
life
;
it
is
a
total
change
,
although
it
changeth
us
not
totally
:
A
converted
Law
in
his
Members
,
as
well
as
a
Law
in
his
Mind
,
Rom.
7.
Conversion
is
a
change
from
the
dominion
of
what
was
contrary
,
not
from
the
absolute
being
of
a
contrary
.
Though
a
Tyrant
dwell
and
stirs
in
a
Kingdome
,
yet
if
a
lawful
Monarch
rules
,
the
Kingdome
is
changed
:
Many
sins
are
in
a
converted
man
still
;
but
if
grace
doth
rule
the
heart
now
,
which
formerly
was
ruled
by
sin
,
that
man
is
a
changed
man
.
2.
Converting
grace
,
although
it
be
wrought
at
once
,
yet
it
is
brought
on
by
degrees
:
The
truth
of
it
begins
in
an
instant
,
but
the
strength
of
it
comes
in
time
.
It
is
a
very
curious
question
why
God
gives
Grace
by
degrees
,
or
successively
in
this
life
,
and
not
all
at
once
,
but
still
leaves
some
sinful
corruption
behind
.
Divines
conjecture
three
reasons
of
it
?
1.
Our
present
incapacity
of
a
present
fulness
:
The
Bottle
cannot
be
filled
but
by
degrees
,
though
the
Ocean
be
full
;
there
is
as
much
grace
given
at
first
as
to
make
a
new
creature
,
but
not
a
strong
creature
.
2.
Our
estate
on
earth
,
must
be
a
combating
estate
,
to
difference
the
estate
of
grace
and
glory
;
that
in
heaven
only
is
the
crowning
and
triumphing
.
3.
And
it
is
an
estate
of
faith
,
which
is
a
continual
dependance
,
and
a
continual
drawing
of
help
,
and
a
continual
recourse
to
the
fountain
:
In
Creation
,
Perfection
of
being
was
at
once
,
and
in
Glorification
at
once
;
but
not
so
in
Sanctification
,
this
rises
like
Ezekiels
Water
,
or
like
the
light
of
the
Sun
.
This
may
yet
satisfie
thee
,
though
grace
be
imperfect
and
not
full
at
once
.
1.
Justification
is
perfect
.
2.
Though
you
find
but
little
,
yet
you
cannot
be
fatisfyed
without
more
.
3.
You
have
perfecting
means
of
holiness
,
though
you
have
not
perfect
holiness
;
a
word
to
build
you
up
.
4.
That
God
who
hath
begun
,
has
promised
to
finish
,
and
your
little
is
a
pledg
of
more
.
5.
Truth
of
grace
may
lye
in
a
little
compass
.
3.
There
may
be
many
changes
upon
the
spirit
of
a
man
,
which
yet
are
not
inconsistent
with
the
saving
change
of
his
Spirit
:
Sometimes
he
may
be
lively
and
quick
,
sometimes
he
may
be
flat
and
dull
,
sometimes
he
may
be
confident
and
cheerful
,
and
at
some
other
times
he
may
be
afraid
and
mournful
;
sometimes
he
may
be
full
,
and
enlarged
;
and
at
some
other
time
he
may
be
aukard
,
and
streightned
;
sometimes
he
may
have
more
sense
of
Gods
Love
,
and
sometimes
more
sense
of
his
own
sins
:
None
of
these
things
are
essential
to
the
converted
estate
;
a
mans
heart
may
be
truly
changed
by
converting
grace
,
notwithstanding
many
crosses
and
afflictions
on
his
outward
estate
,
many
eclipses
in
his
comforts
,
many
varieties
in
his
spiritual
actings
,
many
contrarieties
twixt
his
sence
and
his
faith
,
many
temptations
upon
his
spirit
,
to
many
doubts
and
fears
in
his
heart
.
4.
Sinful
corruptions
never
work
with
a
more
sensible
strength
,
then
when
the
heart
is
truly
converted
and
changed
:
Before
Conversion
,
our
sins
do
work
more
mightily
,
but
we
do
not
then
perceive
the
workings
,
because
your
delight
was
then
in
sinning
,
and
nothing
is
burthensome
to
delight
;
and
nothing
was
in
us
contrary
to
our
sinnings
;
the
strong
man
kept
all
the
house
,
and
every
faculty
was
a
friend
and
servant
to
sin
;
the
river
ran
all
one
way
:
But
when
the
heart
is
converted
,
there
is
now
laid
into
it
1.
The
quickest
principle
of
feeling
.
2.
The
contrariest
principle
of
resisting
.
3.
The
properest
principle
of
destruction
to
sin
;
and
therefore
no
marvel
that
we
feel
our
sinful
natures
more
than
formerly
;
for
all
qualities
are
most
active
,
and
most
felt
in
cases
of
resistance
and
destruction
;
nevertheless
none
of
these
must
conclude
against
our
Conversion
,
but
rather
for
it
,
because
1.
The
greatest
work
of
grace
is
inward
.
2.
The
sense
of
sinful
workings
joyned
with
an
hatred
of
them
,
and
humbling
of
the
heart
under
them
,
and
with
addresses
to
God
for
subduing
power
,
is
certainly
a
sign
of
converting
grace
:
Therefore
hearken
unto
me
thou
distressed
soul
:
1.
Though
the
Glory
of
Grace
consists
in
Victory
,
yet
the
Truth
of
Grace
appears
in
Combats
;
the
fighting
Souldier
is
as
right
to
the
cause
,
as
the
conquering
Souldier
:
there
is
fire
in
the
smoking
flax
,
as
well
as
in
the
flaming
furnace
.
2.
That
great
corruptions
still
remaining
in
temptation
,
are
the
burdens
of
a
weak
Christian
,
but
are
not
the
Characters
of
a
false
Christian
.
3.
Jesus
Christ
can
by
a
little
grace
weaken
strongest
corruptions
:
The
least
true
grace
will
help
thy
soul
to
Christ
,
through
whose
strength
thou
who
art
now
in
conflict
shalt
ere
long
be
made
more
than
a
Conqueror
.
4.
True
grace
begins
in
weakness
,
goes
on
with
combat
,
but
ends
in
victory
:
There
is
but
little
light
at
the
first
,
and
more
darkness
for
quantity
;
but
the
light
of
the
Sun
is
rising
,
and
dissipating
,
and
at
length
remains
alone
.
Conquering
grace
hath
comfort
,
conflicting
grace
hath
strength
,
and
even
mourning
grace
hath
truth
;
Peter's
tears
shewed
truth
of
Grace
,
as
well
as
Paul's
Triumph
.
But
how
may
I
descern
my
change
to
arise
from
the
power
of
converting
When
the
change
is
made
only
from
the
sting
of
conscience
,
that
change
goes
off
,
and
vanisheth
,
when
the
trouble
of
conscience
goes
off
,
and
continues
only
while
that
doth
continue
:
whiles
the
trouble
of
conscience
is
on
the
man
,
the
man
will
hear
,
and
the
man
will
pray
,
and
the
man
will
consult
,
and
profess
,
and
resolve
,
yea
,
and
now
too
,
to
become
a
new
man
;
yea
,
and
he
will
cry
out
against
his
sins
,
and
will
not
come
near
his
sins
.
But
when
that
trouble
is
off
,
all
is
off
again
;
the
Water
which
was
heated
,
grows
cold
again
;
Saul
is
pursuing
David
again
,
and
Foelix
is
covetous
again
.
But
if
the
change
be
from
grace
,
though
trouble
be
off
,
yet
the
heart
is
against
sin
,
and
is
for
good
;
for
grace
sets
us
against
sin
,
as
it
makes
us
unholy
,
and
evil
,
and
not
only
,
or
principally
,
as
it
makes
us
uncomfortable
and
miserable
.
2.
When
the
change
ariseth
only
from
a
troubling
conscience
,
not
from
a
contrariety
to
God
,
but
to
us
:
It
doth
not
arise
from
a
hatred
of
sin
,
and
a
love
of
good
;
but
only
from
a
hatred
of
torment
,
a
self-love
,
and
a
love
of
ease
;
the
man
loves
that
sin
,
that
he
dares
not
now
commit
,
and
hates
the
good
which
now
he
doth
;
he
doth
the
good
,
only
as
a
means
to
take
off
his
trouble
;
he
doth
it
not
as
a
work
in
which
he
delights
,
nor
doth
he
flie
sin
as
an
evil
which
he
hates
;
he
flies
sin
as
it
is
malum
sensibile
,
not
as
it
is
malum
spirituale
:
But
in
a
gracious
change
,
trouble
doth
not
cause
hatred
,
but
hatred
causeth
trouble
of
sin
.
3.
When
the
change
is
only
from
a
troubling
conscience
,
then
when
the
trouble
is
gone
,
the
mans
heart
is
more
hardned
,
and
he
growes
more
wicked
then
ever
before
,
and
in
after
sinnings
,
less
sensible
,
and
less
troubled
;
as
Iron
growes
more
hardned
after
it
hath
been
in
the
fire
,
or
water
that
is
stopped
more
violent
.
If
they
be
again
intangled
,
and
overcome
,
the
latter
end
is
worse
with
them
then
the
beginning
,
2
Pet.
2.
20.
But
where
the
heart
is
changed
by
grace
,
the
more
grace
,
still
the
more
sense
of
sin
,
and
still
the
more
fear
to
sin
,
and
still
the
more
love
of
God
.
4.
When
the
change
comes
only
from
the
trouble
of
conscience
,
the
change
extends
no
further
then
to
that
,
or
those
particular
sins
for
which
the
conscience
doth
trouble
the
man
;
if
the
other
sins
trouble
not
,
they
are
not
left
:
But
when
the
change
is
wrought
by
grace
,
this
change
extends
to
all
sins
.
I
hate
every
evil
way
(
saith
David
;
)
they
do
no
iniquity
,
Psal.
119.
Let
us
●leanse
our selves
from
all
filthiness
of
flesh
and
spirit
,
2
Cor.
7.
1.
Quest.
How
may
a
man
know
that
his
change
is
not
the
fruit
of
Hypocrisie
,
but
of
Converting
grace
?
Sol.
This
may
be
discerned
Is
not
Cordial
;
no
Hypocrites
heart
is
changed
:
In
heart
ye
work
wickedness
.
The
Hypocrite
dares
to
give
way
to
heart
sins
:
Judah
turned
not
with
her
heart
but
feignedly
.
2.
Is
not
Vniversal
:
The
Prophet
tells
the
hypocritical
Israelites
,
that
they
were
as
a
Cake
half
baked
,
and
not
turned
;
an
hypocrite
,
though
he
forsake
many
sins
,
yet
he
loves
some
sin
;
Jehu
cannot
part
with
the
golden
Calves
,
though
he
did
destroy
Baal
.
3.
Is
not
lasting
,
but
changeable
;
sutable
occasions
are
too
strong
for
an
heart
felsely
changed
.
4.
Is
not
able
to
abide
three
Trials
,
of
the
Word
,
of
Conscience
,
of
Death
.
The
third
Use
shall
be
to
exhort
and
entreat
us
to
stir
up
all
our
hearts
,
to
beg
of
God
to
work
in
them
this
admirable
change
by
blind
man
cryed
out
,
Jesu●
thou
Son
of
David
have
mercy
on
me
;
and
again
,
Thou
Son
of
David
,
&c.
and
all
this
was
for
a
change
in
his
eyes
;
and
I
read
that
Naoman
took
a
great
journey
into
the
Land
of
Israel
,
and
all
was
to
be
cleansed
of
the
Leprosie
of
his
body
.
And
why
will
we
not
take
a
little
pains
to
have
our
hearts
and
souls
changed
by
grace
:
Consider
seriously
,
1.
That
a
man
is
not
excluded
from
heaven
,
for
any
other
want
;
not
for
want
of
wisdome
,
or
parts
,
or
riches
,
or
dignities
.
2.
Thou
art
certainly
excluded
from
heaven
,
the
door
is
shut
up
against
thee
,
if
thou
be
not
converted
and
changed
;
the
holy
God
will
never
look
upon
thee
,
and
thou
shalt
never
look
upon
that
holy
God
in
his
holy
place
.
The
unclean
person
was
shut
out
of
the
Camp
,
and
no
unclean
thing
shall
ever
enter
into
heaven
.
3.
It
is
thy
duty
,
thou
art
What
wilt
thou
get
by
keeping
thy
sins
,
or
any
one
of
them
?
To
beseech
the
Lord
to
change
and
convert
thy
heart
,
even
thine
also
,
remember
well
.
1.
None
can
change
a
sinner
but
God
:
The
Musician
must
tune
the
Instrument
.
2.
It
is
no
sin
to
beg
of
God
a
Conversion
from
sin
;
No
,
no
,
thou
canst
not
put
up
a
more
acceptable
request
:
Lord
,
I
am
weary
of
my
sins
,
I
would
dishonour
thee
no
more
,
I
would
be
good
,
I
would
serve
thee
;
thou
only
canst
change
me
,
and
enable
me
;
for
thy
Mercies
sake
do
so
,
and
heal
,
and
turn
me
,
so
shall
I
be
healed
and
turned
.
3.
God
hath
changed
and
converted
great
sinners
;
was
not
Manasses
so
!
M.
Magdalen
so
!
Paul
so
!
the
Corinthians
so
!
Why
,
venture
toward
his
mercy
seat
;
who
can
tell
but
he
may
do
so
to
thee
?
4.
He
hath
changed
sinners
,
who
have
not
sought
him
;
and
will
he
refuse
it
for
them
,
who
do
seek
it
of
him
?
if
he
many
times
be
found
of
them
that
seek
him
not
,
will
he
deny
to
them
,
who
seek
?
5.
You
have
his
promise
to
do
this
very
converting
work
for
you
;
He
will
give
his
holy
Spirit
to
them
that
ask
him
,
Luk.
11.
13.
I
will
give
a
new
heart
,
and
a
new
spirit
,
Ezek.
36.
26.
Behold
he
calls
thee
,
he
tells
thee
that
he
is
willing
to
convert
thee
,
why
,
then
art
thou
not
willing
to
receive
it
,
to
have
it
done
?
do
not
say
,
thou
art
a
sinner
;
God
never
did
convert
any
but
a
sinner
,
nor
does
he
promise
to
convert
any
,
who
is
not
a
sinner
.
6.
Did
ever
any
beg
this
,
and
failed
of
it
?
Lord
(
said
one
to
Christ
)
If
thou
wilt
,
thou
canst
make
me
clean
,
(
what
,
saith
Christ
to
him
?
doth
he
not
answer
him
at
all
?
Doth
he
say
,
I
cannot
?
Or
doth
he
say
,
I
will
not
?
O
no
,
his
answer
is
(
and
it
is
a
present
answer
,
)
I
will
,
be
thou
clean
.
2.
To
come
to
the
Word
,
and
come
for
this
end
,
that
God
may
convert
and
change
;
many
came
Pool
of
Bethesda
,
to
look
on
it
;
and
an
impotent
man
came
thither
to
be
cured
in
it
,
and
there
he
was
cured
;
many
come
to
hear
the
Word
,
to
mock
at
it
;
and
many
come
to
get
some
notions
from
it
,
and
many
come
to
catch
the
Minister
at
it
,
but
he
who
comes
for
this
very
end
to
be
converted
and
changed
by
it
,
I
believe
he
shall
first
or
last
attain
his
end
;
the
word
shall
convert
and
change
him
.
The
word
is
sometimes
compared
to
a
Glass
,
which
discovers
;
Jam.
1.
29.
and
sometimes
to
a
Laver
which
washeth
and
cleanseth
,
Psal.
119.
9.
even
the
young
man
(
who
of
all
other
is
most
unruly
and
wild
)
is
converted
by
it
.
The
Power
of
God
,
goes
with
the
Word
of
God
;
and
the
Grace
of
God
,
comes
by
the
Word
of
God
;
it
is
Vehiculum
Spiritus
,
&
canalis
Gratiae
;
Thousands
have
been
converted
by
it
,
and
so
maist
thou
.
Hath
God
converted
and
changed
thy
heart
?
hearken
then
to
few
counsels
.
1.
Take
heed
of
sinning
after
Conversion
;
Do
not
sin
against
grace
received
;
if
thou
dost
,
thou
wilt
weaken
and
lame
thy
strength
,
wilt
darken
thy
heaven
,
wilt
perplex
thy
conscience
,
wilt
shew
thy self
more
ungrateful
then
any
man
;
no
wicked
man
can
have
such
an
aggravation
of
sin
upon
him
,
as
thou
hast
.
2.
Honour
God
with
that
Grace
which
thou
hast
received
:
Conversion
fits
and
enables
a
man
for
Gods
Service
and
Glory
.
And
they
began
to
be
merry
.
These
words
are
as
the
Banquet
after
the
Feast
;
they
are
the
close
,
and
the
reckoning
that
is
brought
in
upon
the
lost
Son
being
brought
home
.
The
case
is
wonderfully
altered
with
him
,
(
all
is
altered
,
when
the
sinner
is
altered
)
when
he
was
wandring
from
his
Father
,
he
ran
up
and
down
the
Country
,
and
wasted
all
his
estate
among
Harlots
;
he
shifted
himself
to
his
very
skin
,
and
out
he
is
turned
amongst
the
Swine
,
and
no
man
regarded
him
;
the
poor
wretch
wanted
Father
,
and
House
,
and
Cloaths
,
and
all
Comforts
,
and
was
upon
his
last
Leggs
,
at
the
very
point
of
starving
and
famishing
.
But
now
being
found
and
returned
home
,
all
mercies
come
in
unto
him
;
there
's
a
Father
to
embrace
him
,
and
an
House
to
entertain
him
,
and
Raiment
to
cloath
him
,
and
Friends
to
welcome
him
,
and
a
feast
to
rejoyce
him
.
[
And
they
began
to
be
merry
:
]
As
formerly
you
have
had
the
nature
of
Conversion
,
so
in
these
,
you
have
the
fruit
of
Conversion
.
When
Jesus
Christ
was
born
,
there
was
great
joy
;
and
when
a
sinner
is
born
again
,
hereupon
also
ariseth
great
joy
.
The
Proposition
on
which
I
intend
to
insist
,
is
this
:
That
Conversion
brings
the
Soul
into
a
joyful
,
a
very
joyful
condition
;
[
They
began
to
be
merry
]
Mirth
is
the
accent
of
joy
,
cur
sit
:
and
then
the
useful
Application
.
Quest.
1.
For
the
first
of
these
;
that
Conversion
doth
bring
the
soul
into
a
very
joyful
condition
.
Sol.
There
are
four
things
which
demonstrate
the
quod
sit
of
quod
sit
demonstrated
.
this
.
1.
Many
pregnant
places
of
Scripture
;
Psal.
52.
11.
Shout
for
joy
,
all
ye
that
ar●
upright
in
heart
,
Psal.
132.
9.
Let
thy
Saints
shout
for
joy
,
Isai.
35.
10.
The
ransomed
of
the
Lord
shall
return
,
and
come
to
Zion
with
songs
,
and
everlasting
joy
upon
their
heads
;
they
shall
obtain
joy
and
gladness
,
and
sorrow
and
sighing
shall
flee
away
.
Isai.
65.
13.
Behold
my
servants
shall
rejoyce
,
but
ye
shall
be
ashamed
.
v.
14.
Behold
my
servants
shall
sing
for
joy
of
heart
,
but
ye
shall
cry
for
sorrow
of
heart
.
Isai.
61.
10.
I
will
greatly
rejoyce
in
the
Lord
,
my
soul
shall
be
joyful
in
my
God
.
Rom.
14.
17.
The
Kingdome
of
God
consists
in
righteousness
,
and
peace
,
and
joy
in
the
Holy
Ghost
.
Prov.
3.
17.
Her
wayes
are
wayes
of
pleasantness
,
and
all
her
paths
are
peace
.
2.
Many
pregnant
testimonies
and
instances
:
he
came
down
joyfully
,
and
received
Christ
,
Luke
19.
6
,
9.
When
the
three
thousand
were
converted
,
there
ensued
singular
gladness
and
joy
,
Acts
2.
41.
When
the
Eunuch
was
converted
,
he
went
home
rejoycing
,
Act.
8.
39.
When
those
in
Samaria
were
converted
,
the
Text
saith
,
There
was
great
joy
in
that
City
,
Acts
8.
5
,
6.
When
the
Jailor
was
converted
,
He
rejoyced
,
believing
in
God
with
all
his
house
,
Acts
16.
34.
When
they
to
whom
Peter
wrote
were
converted
,
they
did
rejoyce
with
joy
unspeakable
,
and
full
of
Glory
,
1
Pet.
1.
8.
3.
The
many
Comparisons
,
by
which
converting
grace
is
expressed
,
Heaven
,
the
Kingdome
of
Heaven
,
and
that
is
pleasantness
itself
;
and
all
this
even
under
fears
and
combates
,
when
at
the
first
,
and
weakest
,
and
lowest
:
Nay
,
yet
once
more
,
it
is
set
out
by
all
the
occasions
,
and
by
all
the
times
of
joy
,
to
the
birth
of
a
man-child
;
for
joy
that
a
man-child
is
born
(
said
Christ
;
)
A
converted
man
is
a
new-born
.
To
the
day
of
Marriage
,
which
some
call
the
only
day
of
joy
;
a
converted
man
is
marryed
to
Christ
:
To
a
Feast
,
Isai.
25.
6.
Every
dish
is
filled
with
mercy
.
To
a
Coronation
day
,
which
was
a
day
of
gladness
of
heart
to
Solomon
,
Cant.
3.
11.
There
is
a
crown
of
life
for
every
converted
soul
.
To
the
time
of
Harvest
,
when
the
Husbandman
reaps
with
joy
,
Isai.
9.
3.
To
the
returns
of
Merchants
upon
the
increase
of
Wine
and
Oyle
;
Psal.
4.
To
a
ransome
and
release
from
bondage
and
captivity
;
a
converted
man
is
set
at
liberty
,
he
is
a
freeman
in
Christ
4.
Consider
Conversion
in
the
Causes
of
it
,
or
in
the
very
The
Causes
of
it
,
which
are
four
,
1.
The
Radical
cause
.
Why
!
Conversion
drops
out
of
the
Eternal
Love
of
God
to
a
mans
soul
.
Behold
what
manner
of
Love
,
1
Jo.
3.
1.
as
many
as
were
ordained
to
eternal
life
believed
,
Acts.
13.
2.
The
Meritorious
cause
:
Who
loved
us
and
gave
himself
for
us
,
Gal.
2.
It
is
one
part
of
Christs
purchase
,
he
merited
Grace
and
Glory
for
his
.
3.
The
Efficient
cause
;
(
immediately
efficient
)
it
is
the
first
breath
of
Gods
sanctifying
Spirit
,
the
Spirit
of
true
Comfort
and
Joy
.
4.
The
Instrumental
cause
;
the
word
which
is
called
sweet
,
and
sweeter
then
the
Hony
,
and
the
breasts
of
Consolation
,
is
the
instrument
of
Conversion
,
Jam.
1.
2.
It
s
owne
Nature
.
Converting
Grace
hath
three
things
intrinsecal
unto
it
.
1.
Goodness
;
it
is
3.
The
acts
flowing
from
it
;
If
the
acts
flowing
from
Conversion
be
such
as
God
himself
takes
delight
in
,
(
He
takes
delight
in
the
prayer
of
his
servants
,
in
the
broken
hearts
of
his
servants
,
in
the
Faith
,
and
in
the
Fear
,
and
in
the
Hope
of
his
servants
;
all
their
services
are
a
sweet
savour
unto
him
,
as
Noahs
sacrifice
was
:
)
Surely
then
Conversion
is
able
to
make
the
converted
Soul
joyful
and
delightful
.
Againe
,
there
cannot
be
a
greater
delight
and
joy
then
when
an
Active
and
Actual
intercourse
is
maintained
twixt
an
immortal
Soul
and
perfect
Blessedness
;
when
my
Soul
hath
a
free
converss
with
Blessedness
it self
,
and
Blessedness
it self
hath
a
Gracious
converse
with
my
soul
,
this
is
as
if
two
deeply
in
Love
conversed
with
each
other
:
this
is
as
if
Jonathan
and
David
met
together
;
this
is
as
if
Jacob
and
Joseph
met
together
,
and
infinitely
more
:
But
upon
Conversion
,
the
soul
and
God
have
mutual
communications
.
(
And
is
not
God
the
blessedness
of
mans
soul
,
and
is
not
blessedness
a
joyful
and
pleasant
sight
)
God
speaks
to
that
soul
,
and
that
soul
speaks
with
God
;
the
soul
opens
its
self
to
God
,
and
God
opens
himself
to
that
soul
.
Ergò
.
5.
It
were
a
mighty
dishonour
to
God
that
his
Wayes
,
his
Image
,
should
be
barren
of
Joy
,
and
yet
the
Divels
wayes
and
sin
,
pleasant
.
6.
A
Great
motive
to
draw
in
a
soul
were
lost
.
7.
Grace
doth
spiritualize
our
joyes
,
it
doth
not
nullify
true
joy
.
Quest.
2.
What
kind
of
Joy
and
Pleasure
doth
Conversion
bring
unto
the
Soul
.
Sol.
There
are
five
properties
in
the
joy
which
Conversion
lets
into
the
Soul
.
1.
It
is
a
lawful
Joy
and
Pleasure
.
There
are
many
things
which
are
pleasent
,
but
they
are
not
Lawful
:
Stollen
waters
are
sweet
,
saith
Solomon
,
but
God
allowes
them
not
;
the
Tree
in
the
garden
was
Pleasant
,
but
it
was
not
Lawful
for
Adam
and
Eve
to
taste
of
.
Sinful
wayes
afford
some
kind
of
joy
,
but
that
joy
is
forbidden
fruit
;
God
hath
cursed
sin
and
all
that
comes
out
of
sin
.
Agrippina
poysoned
her
husband
with
the
meat
he
most
delighted
in
.
Wicked
men
delight
and
rejoyce
in
sinful
things
,
but
this
is
only
sweet
Poyson
,
God
allowes
it
not
;
nor
is
it
safe
:
But
conversion
yeilds
a
Joy
,
which
the
soul
may
safely
feed
on
;
It
is
lawful
to
rejoyce
in
the
Lord
,
and
to
rejoyce
in
Christ
,
and
to
reioyce
in
the
pardon
of
our
sins
,
and
to
rejoyce
that
our
names
are
written
in
the
book
of
Life
.
2.
It
is
a
Spiritual
Joy
;
A
Joy
that
reacheth
to
the
spirit
of
Man
,
and
that
becomes
the
spirit
of
man
,
and
that
raiseth
the
My
servants
shall
sing
for
joy
of
heart
,
Isa.
65.
14.
My
Spirit
rejoiceth
in
God
my
Savior
,
said
Mary
,
Luk.
2.
2.
And
it
is
a
spirit
becoming
joy
.
Laughter
is
not
seemly
for
a
fool
,
said
Solomon
;
There
are
joyes
which
are
not
seemly
nor
becoming
an
Immortal
soul
:
Agesilaus
said
of
some
pleasures
,
that
they
were
fit
for
salves
,
not
for
Freemen
:
a
wicked
man
takes
joy
either
in
Vile
things
,
which
fight
against
the
Soul
;
or
in
vain
things
,
which
are
below
a
Soul
;
his
joyes
are
fetcht
out
of
hell
,
or
out
of
the
Creature
;
either
such
joyes
as
delight
the
Devil
,
or
delight
the
beasts
,
or
delight
the
basest
and
vainest
of
men
;
in
Whoring
,
and
Drinking
,
and
Cursing
,
and
Dicing
,
and
Dancing
,
and
Gaming
,
and
Mumming
,
and
Masking
&c.
But
Conversion
feeds
the
Soul
with
the
joyes
of
the
Holy
Ghost
,
with
Divine
joy
,
joy
drawn
out
of
the
wells
of
Salvation
,
Isa.
12.
2.
And
it
is
a
Spirit-raising
joy
:
when
the
soul
is
cast
down
,
and
all
the
comforts
on
Earth
cannot
lift
it
up
and
chear
it
,
yet
Conversion
can
let
in
a
fetching
Cordial
;
It
can
open
a
window
to
see
the
light
of
Gods
countenance
and
favour
,
which
can
turn
night
into
day
,
and
troubles
into
peace
,
and
heaviness
into
an
exceeding
joy
;
even
Davids
,
Why
art
thou
cast
down
O
my
Soul
?
into
Praise
the
Lord
O
my
Soul
3.
It
is
a
wonderfull
Joy
;
There
are
two
cases
wherein
men
do
wonder
,
how
a
man
can
possibly
be
joyful
.
Although
the
Fig-tree
shall
not
blossome
,
neither
shall
fruit
be
in
the
Vine
,
The
labor
of
the
Olive
shall
faile
,
and
the
field
shall
yeild
no
meat
,
the
●lock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
Herd
in
the
stals
;
Yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
2.
Another
is
,
when
all
outward
miseries
are
upon
him
:
as
when
all
his
outward
estate
is
taken
away
,
yet
then
converted
persons
have
taken
joyfully
the
spoyling
of
their
Goods
,
Heb.
10.
34.
When
Afflictions
,
Derisions
,
Reproaches
,
Bonds
,
Imprisonments
,
Scourgings
,
cruel
Torments
,
are
laid
on
him
;
Yet
saith
Paul
,
Wee
rejoyce
in
Tribulations
also
,
Rom.
5.
3.
Yet
saith
Christ
,
when
men
shall
revile
you
,
and
persecute
you
,
and
say
all
manner
of
evill
against
you
falsly
for
my
sake
,
Re●oyce
and
be
exceeding
glad
,
Mat.
5.
11
,
12.
And
the
Apostles
when
they
were
imprisoned
and
bea●en
,
rejoyced
that
they
were
counted
worthy
to
suffer
shame
for
his
name
,
Act.
5.
41.
My
Brethren
count
it
all
Joy
,
when
ye
fall
into
diverse
Temptations
,
Jam.
1.
2.
When
he
is
going
to
endure
a
cruel
death
as
burning
in
the
Fire
,
devouring
by
wild
Beasts
,
roasting
on
the
Gridiron
,
boyling
in
Oil
,
breaking
of
the
Bones
,
tearing
out
the
Bowels
;
All
these
have
converted
persons
susteined
,
with
unspeakeable
Courage
,
clapping
of
the
Hands
,
kissing
of
the
Stake
,
and
Glorious
Rejoicings
.
Why
,
the
truth
is
that
though
all
the
Candles
on
Earth
be
put
out
,
yet
he
hath
Light
and
Comfort
,
still
●un
sh●nes
,
nothing
can
dissolve
,
nor
yet
interrupt
the
souls
sweet
●ommunion
with
God
.
4.
It
is
a
Firme
,
and
Pure
,
and
Vnclogged
Joy
;
an
unconverted
man
a
well
ending
joy
;
A
joy
which
ends
nec
ut
soles
dabis
jocos
,
thou
art
going
away
,
and
all
thy
joyes
are
going
away
:
Luk.
16.
15.
But
Abraham
said
to
Dives
,
Remember
that
thou
in
thy
life
time
receivedst
thy
good
things
,
and
Lazarus
evill
things
;
but
now
he
is
comforted
,
and
thou
art
tormented
.
Dives
fared
sumptuously
every
day
,
he
had
pleasure
on
earth
,
but
after
them
his
soul
went
into
hell
torments
:
he
never
had
pleasure
more
.
Babylon
,
it
is
said
of
her
Rev.
18.
7.
how
much
she
hath
glorified
her self
,
and
lived
deliciously
,
so
much
torment
and
sorrow
give
her
:
Job
speaking
of
the
Wicked
,
chap.
21.
7.
saith
,
That
they
take
the
Timbrel
and
Harp
,
and
rejoyce
at
the
sound
of
the
Organ
:
v.
12.
they
spend
their
dayes
in
wealth
,
and
in
a
moment
go
down
to
the
Grave
:
Solomon
speaks
ironically
to
the
Voluptuous
Youthes
,
Eccles.
11.
9.
Rejoyce
O
young
man
in
thy
Youth
,
and
let
thy
heart
cheer
thee
in
the
dayes
of
thy
Youth
,
and
walk
in
the
wayes
of
thine
heart
,
and
in
the
sight
of
thine
eyes
;
But
know
thou
,
that
for
all
these
things
God
will
bring
thee
into
Judgment
:
So
then
the
converted
man's
joy
,
is
a
short
joy
,
and
a
joy
that
ends
in
bitterest
sorrow
:
But
a
converted
man's
joy
,
is
a
lasting
joy
,
and
it
ends
in
perfect
joy
;
when
he
dies
,
yet
his
grace
dies
not
,
yet
his
joy
dies
not
:
Well
done
good
and
faithful
Servant
,
enter
into
thy
Master's
joy
;
the
end
of
life
,
is
the
beginning
of
all
joy
.
6.
It
is
a
transcendent
joy
;
it
exceeds
all
worldly
joyes
.
Thou
hast
put
gladness
in
my
heart
,
more
then
in
the
time
that
their
Corn
and
their
Wine
increased
.
Psal.
60.
3.
Thy
loving
kindness
is
better
then
life
.
Quest.
3.
Why
doth
Conversion
make
the
souls
condition
so
1.
As
to
God
.
1.
True
Conversion
is
the
certain
effect
of
Gods
gracious
election
;
Although
Conversion
be
not
the
cause
of
election
,
yet
it
is
the
fruit
of
election
,
it
is
the
counterpane
of
election
.
Act.
13.
48.
As
many
as
were
ordinaed
to
eternal
life
,
believed
.
1.
Thes.
1.
4.
Knowing
,
Brethren
,
Beloved
,
the
election
of
God
.
v.
5.
For
our
Gospel
came
not
to
you
in
word
only
,
but
in
power
also
,
and
in
the
Holy
Ghost
.
2
Pet.
1.
10.
Give
diligence
to
make
your
calling
and
election
sure
.
When
the
word
comes
to
the
person
,
in
the
Letter
only
,
this
is
no
sign
of
his
election
,
but
when
it
comes
in
power
,
and
in
the
Holy
Ghost
it
is
;
for
to
come
in
power
,
and
in
the
Holy
Ghost
,
is
mightily
,
and
effectually
to
change
and
convert
a
person
,
and
this
the
Apostle
makes
an
evidence
of
election
;
and
questionless
,
a
copy
of
a
man's
election
cannot
but
be
a
cause
of
great
joy
;
Rejoyce
(
saith
Christ
to
his
Disciples
)
that
your
names
are
written
in
heaven
:
Oh
,
what
a
comfort
is
it
to
know
that
God
from
all
eternity
hath
written
and
recorded
it
down
,
This
is
the
man
whom
I
will
have
mercy
on
,
and
will
glorifie
to
all
eternity
!
2.
True
Conversion
,
It
is
the
singular
fruit
of
God's
great
Behold
what
manner
of
Love
the
Father
hath
bestowed
on
us
,
that
we
should
be
called
the
Sons
of
God
.
Eph.
2.
4
,
5.
But
God
,
who
is
rich
in
mercy
,
for
his
great
love
wherewith
he
loved
us
,
v.
5.
Even
when
we
were
dead
in
sins
,
hath
quickned
us
.
3.
True
Conversion
brings
a
soul
under
all
the
good
and
kind
Language
of
God
,
under
the
smiles
of
God
.
All
the
Ordinances
are
as
Milk
,
and
Honey
,
and
Wine
,
and
Oyle
to
a
converted
man
.
The
Word
is
a
good
Word
to
him
,
and
the
Sacrament
is
a
good
Sacrament
to
him
;
Why
!
when
an
unconverted
man
hearts
of
all
the
mercy
,
and
kindness
,
and
happiness
which
God
portions
out
for
a
converted
sinner
;
I
say
,
when
he
hears
of
all
this
,
and
gets
but
a
lick
or
a
taste
of
it
upon
the
top
of
his
Tongue
,
it
effects
him
,
and
makes
him
glad
.
Herod
heard
John
Baptist
gladly
,
and
the
stony
ground
received
the
seed
with
joy
;
and
shall
not
the
converted
man
,
whose
due
portion
all
this
is
,
shall
not
his
heart
have
joy
and
gladness
?
shall
a
stranger
who
peeps
over
into
the
Garden
,
and
is
a
spectator
only
at
the
Feast
,
shall
he
find
a
relish
?
and
shall
not
he
who
hath
the
Posie
at
his
Nose
smell
the
sweetnesse
?
shall
not
he
who
c●tes
at
the
Table
,
be
filled
with
the
goodnesse
,
and
fat
,
and
marrow
,
and
rejoyce
,
and
blesse
God
?
4.
True
Conversion
,
It
is
a
Claspe
,
the
Golden
Claspe
of
that
everlasting
Covenant
of
Gods
Grace
.
Note
here
two
things
.
1.
All
the
desireable
delicacies
of
the
soul
are
treasured
up
in
the
Covenant
of
Gods
Grace
;
in
it
are
contained
all
the
gracious
attributes
in
God
,
all
the
gracious
affections
of
God
,
all
the
gracious
relations
of
God
,
all
the
gracious
promises
and
engagements
of
God
.
There
you
find
the
reconciled
God
,
the
merciful
God
,
the
pardoning
God
,
the
sin-subduing
God
,
the
strengthning
and
helping
God
,
the
guiding
and
upholding
God
,
the
blessing
and
comforting
God
;
you
cannot
think
of
a
mercy
for
the
soul
,
of
a
mercy
for
the
body
,
of
a
mercy
for
this
life
,
of
an
happiness
after
this
life
,
but
there
it
is
,
but
there
it
is
for
you
,
but
there
it
is
assuredly
for
you
.
2.
Every
converted
person
is
in
this
Covenant
;
Why
!
the
new
heart
,
and
the
new
spirit
,
(
is
not
this
Conversion
?
)
are
a
very
part
of
it
;
Ezek.
36.
26.
I
will
give
them
a
new
heart
,
and
a
new
spirit
:
If
this
be
so
,
then
certainly
Conversion
brings
a
person
into
a
very
joyful
condition
.
Mark
a
little
:
If
the
mercies
which
many
receive
only
from
Providence
do
delight
and
please
them
,
shall
not
the
mercies
which
men
receive
from
Gods
Covenant
please
and
rejoyce
them
?
Bread
is
sweet
to
an
hungry
man
,
out
of
whatsoever
hand
it
comes
;
and
is
it
not
more
sweet
when
it
comes
out
of
the
hand
of
love
and
kindness
?
O
Sirs
!
even
the
ordinary
mercies
to
a
converted
man
,
have
a
sweet
distinction
in
them
;
they
are
so
perfumed
,
they
are
so
distilled
,
they
are
so
carved
,
they
are
all
of
them
the
kisses
of
a
father
,
the
gifts
of
a
gracious
God
.
Every
bit
of
Bread
thou
eatest
,
and
every
draught
of
Beer
thou
drinkest
,
and
every
piece
of
Cloath
thou
wearest
,
it
is
the
special
provision
of
thy
most
gracious
God
,
and
thy
loving
Father
:
If
some
one
royal
mercy
in
the
Covenant
be
able
sometimes
to
sweeten
an
Ocean
,
to
turn
hell
into
heaven
,
to
wipe
off
all
tears
,
and
put
the
soul
almost
into
an
extasie
of
joy
;
what
rivers
of
joy
then
can
the
whole
Covenant
afford
?
If
the
lifting
up
of
the
light
of
Gods
countenance
upon
the
soul
,
(
which
is
but
one
beam
of
the
Covenant
)
if
his
saving
to
a
man
,
Soul
,
I
am
thy
Salvation
;
if
one
word
,
Son
,
be
of
good
cheer
,
thy
sins
are
forgiven
thee
,
imprints
a
superlative
comfort
,
a
joy
unspeakable
and
full
of
glory
;
if
one
drop
be
so
sweet
,
how
sweet
is
the
Fountain
?
if
one
Grape
,
what
is
the
cluster
of
Grapes
?
Now
not
only
this
or
that
mercy
in
the
Covenant
belongs
to
a
converted
man
,
but
every
mercy
,
the
God
of
all
mercies
,
and
all
the
mercies
of
God
;
the
God
of
all
comforts
,
and
all
the
comforts
of
God
.
5.
True
Conversion
,
It
is
the
infallible
fore-runner
,
the
earnest
,
the
pawn
of
Glory
:
the
pledg
which
God
leaves
in
hand
,
the
first
fruits
of
thy
eternal
Glory
in
the
highest
heavens
;
and
is
not
this
a
cause
of
great
joy
?
if
I
look
back
,
and
see
a
love
from
all
eternity
;
if
forward
,
and
see
a
glory
to
all
eternity
.
Truly
,
if
I
should
never
taste
Honey
on
earth
;
if
all
the
Wells
of
a
present
comfort
were
stopped
up
,
if
my
Father
should
never
smile
on
me
in
the
way
,
if
all
my
Life
were
a
sayling
on
brinish
tears
,
and
my
Ship
were
still
to
be
tossed
with
troublesome
waves
;
yet
,
if
I
were
sure
at
length
to
put
in
at
this
Port
,
to
come
safe
to
Heaven
at
length
,
to
appear
before
the
God
of
Gods
at
the
last
,
to
see
him
in
Glory
,
and
enjoy
his
face
,
and
the
pleasures
at
his
right
hand
for
evermore
,
even
this
confidence
and
assurance
were
enough
to
make
me
to
rejoyce
in
the
hope
of
the
Glory
of
God
.
Oh
Christian
,
besides
all
that
joy
which
ariseth
from
converting
grace
(
which
is
it self
a
sweet
Rose
)
and
besides
all
those
Honey
dewes
which
fall
upon
the
soul
in
the
exercise
of
grace
,
in
the
way
to
Heaven
,
(
Thou
meetest
him
that
rejoyceth
and
worketh
righteousness
,
those
that
remember
thee
in
thy
wayes
,
Isai.
64.
5.
)
There
is
also
reserved
in
the
highest
heavens
,
that
most
perfect
happiness
,
that
most
perfect
tranquillity
,
that
most
perfect
joy
;
Oh
,
I
cannot
express
it
,
I
cannot
comprehend
it
.
1
Pet.
1.
3.
He
hath
begotten
us
again
unto
a
lively
hope
.
v.
4.
To
an
inheritance
incorruptible
,
and
undefiled
,
and
that
fadeth
not
away
,
reserved
in
heaven
for
you
.
Ponder
the
words
;
an
inheritance
,
the
best
of
possessions
;
incorruptible
,
the
best
of
inheritances
;
undefiled
,
the
best
of
incorruptibles
;
unfading
,
the
best
of
undefileds
;
and
reserved
in
heaven
,
the
best
of
unfadings
:
Nothing
is
so
surely
kept
as
that
which
is
kept
in
heaven
for
us
,
and
born
unto
all
this
,
and
a
lively
hope
of
all
this
:
Oh
,
what
comfort
!
Oh
,
what
joy
comes
out
of
all
this
!
If
I
had
all
the
world
,
and
lookt
up
towards
heaven
,
but
my
heart
should
tell
me
,
that
goodly
Canaan
will
never
fall
to
thy
portion
;
it
would
be
now
with
me
,
as
once
with
Ahab
,
who
,
though
he
enjoyed
a
Kingdome
,
yet
was
very
sad
,
because
the
heavens
were
as
Brass
to
him
.
But
in
the
midst
of
all
distresses
to
look
up
to
Heaven
,
to
think
of
God
,
and
the
future
Beatifical
Vision
,
and
upon
infallible
grounds
,
to
say
,
that
God
is
my
Father
,
that
Heaven
is
my
inheritance
,
that
place
of
Glory
is
my
home
,
there
shall
I
be
shortly
,
there
shall
I
be
to
eternity
,
I
have
the
earnest
of
it
,
the
pawn
of
it
in
my
heart
,
the
first
fruits
,
&c.
2.
Secondly
,
As
to
Christ
:
The
converted
condition
cannot
A
neer
relation
to
Christ
;
Bone
of
his
Bone
.
2.
A
singular
propriety
in
Christ
;
my
beloved
is
mine
,
&c.
3.
An
admirable
revenue
by
Christ
;
wonderful
riches
,
of
and
by
Christ
all
are
yours
,
for
ye
are
Christs
.
4.
He
is
bought
by
Christ
,
and
reconciled
by
Christ
,
and
loved
by
Christ
,
and
discharged
by
Christ
,
and
owned
by
Christ
,
and
defended
by
Christ
,
and
kept
by
Christ
,
and
shall
one
day
be
saved
by
Christ
.
3.
As
to
Conscience
:
As
a
mans
conscience
is
,
so
is
his
comfort
it
is
a
continual
feast
,
it
is
the
year
of
Jubilee
;
conscience
speaks
the
truest
joy
,
and
the
strongest
joy
,
and
the
highest
joy
,
and
no
man
hath
a
good
conscience
but
a
good
man
:
Conscience
cannot
speak
peace
till
a
man
be
converted
;
and
when
he
is
converted
,
conscience
hath
then
a
commission
and
authority
to
look
on
the
man
,
and
speak
to
the
man
as
God
doth
.
When
thou
hearest
of
pardon
of
sins
,
Oh
,
saith
conscience
,
hearken
and
be
of
good
cheer
,
that
's
thy
portion
:
when
thou
hearest
of
Jesus
Christ
,
and
of
his
sufferings
,
and
of
his
satisfactions
,
and
merits
,
hearken
,
saith
conscience
,
and
take
hold
,
for
all
this
also
is
thy
portion
;
when
thou
hearest
the
Covenant
of
Grace
graciously
explained
,
and
all
the
glories
in
heaven
;
Oh
,
saith
conscience
,
all
this
also
is
thy
portion
:
when
thou
art
about
to
pray
,
and
fears
are
intruding
themselves
;
do
not
fear
,
●aith
conscience
,
thou
art
speaking
to
thy
Father
:
when
thou
art
about
to
dye
,
and
tremblings
are
upon
thee
,
do
not
doubt
or
tremble
,
saith
conscience
,
thou
art
going
to
thy
God
:
when
Satan
suggests
thou
hast
nothing
to
do
with
the
mercy-seat
,
what
,
such
a
sinner
?
thou
hast
,
saith
conscience
;
when
unbelief
suggests
,
Christ
will
have
nothing
to
do
with
thee
,
he
will
,
saith
conscience
.
Now
,
against
all
that
hath
been
said
;
it
is
objected
,
That
the
assertion
of
joy
for
a
converted
person
cannot
be
true
:
Because
1.
No
persons
are
so
exposed
to
afflictions
,
and
persecutions
,
and
infamies
as
converted
persons
.
They
are
appointed
to
them
,
1
Thes.
3.
And
they
that
will
live
godly
in
Christ
Jesus
,
must
suffer
persecutions
;
how
can
that
condition
be
so
very
joyful
,
which
may
,
and
oftentimes
doth
deprive
a
man
of
all
his
comforts
.
2.
Conversion
brings
the
person
into
a
narrow
path
,
and
under
the
straitest
rules
,
even
such
as
condemn
,
and
cut
off
a
world
of
pleasures
,
and
delights
;
can
that
condition
be
very
joyful
which
denies
us
the
fruition
of
many
joyes
and
delights
.
3.
Conversion
breeds
the
deepest
sense
of
sin
,
and
the
greatest
mourning
for
sins
:
Nothing
makes
the
heart
more
mournful
then
converting
grace
.
See
Zach.
12.
10.
Can
that
condition
be
so
very
joyful
,
which
makes
the
heart
so
exceeding
mournful
?
4.
We
see
no
persons
walk
more
uncomfortably
then
(
at
least
)
some
converted
persons
:
Yet
the
estate
is
joyful
,
though
the
man
is
not
alwayes
so
;
God
is
a
God
of
comfort
,
and
they
can
pray
for
comfort
;
comfort
,
O
Lord
,
thy
servants
soul
!
But
more
fully
.
Object
.
1.
No
persons
are
so
exposed
to
afflictions
and
persecutions
as
converted
persons
,
and
these
do
deprive
us
of
joy
and
To
th●s
I
answer
,
1.
It
is
a
truth
that
Conversion
doth
expose
a
person
to
most
afflictions
and
persecutions
;
Many
are
the
afflictions
of
the
righteous
,
saith
David
,
Psal.
34.
19.
All
that
will
live
godly
in
Christ
Jesus
,
must
suffer
persecution
,
saith
Paul
,
2
Tim.
3.
12.
Filii
lucis
,
are
Filii
crucis
,
and
Christianus
is
Crucianus
(
said
Luther
.
)
In
the
World
you
shall
have
troubles
(
said
Christ
to
his
Disciples
)
and
the
Disciple
is
not
above
his
Master
;
if
the
Master
dyed
upon
the
Cross
,
is
it
much
that
the
Disciple
take
up
the
Cross
?
Nevertheless
in
the
second
place
,
as
it
was
emblem'd
in
Reverend
Hoopers
Motto
,
There
was
a
Lamb
in
a
flaming
Bush
,
with
the
Sun
shining
upon
it
;
or
as
it
was
with
the
three
Children
,
though
they
were
in
a
fiery
Furnace
,
yet
the
Son
of
God
walked
with
them
,
and
preserved
them
:
So
,
though
converted
persons
meet
with
many
afflictions
,
there
is
yet
a
spring
of
joy
,
a
Sun
of
comfort
open
unto
them
;
therefore
heed
me
.
1.
Afflictions
and
persecutions
do
only
take
away
the
Christians
outward
comforts
:
The
Shell
,
not
the
Kernel
;
the
Case
,
not
the
mala
tristia
,
&
mala
turpia
:
afflictions
are
only
Sorrowful
evils
as
to
ou●
sense
,
they
are
not
Sinful
evils
as
to
our
conscience
.
Now
no
evil
is
able
to
take
away
spiritual
comfort
,
unless
it
be
a
sinfull
evil
;
I
confess
,
that
did
a
godly
man
look
upon
creature
comforts
as
his
bonum
ultimum
,
as
that
which
made
him
happy
,
then
afflictions
would
be
inconsistent
with
his
joy
,
he
might
well
cry
out
,
as
Micah
once
,
Ye
have
taken
away
my
gods
,
and
what
have
I
more
?
But
he
doth
not
so
:
It
is
not
the
Creature
,
but
the
Creator
,
which
is
the
foundation
of
his
Happiness
and
joy
.
A
man
may
be
Bad
who
hath
them
,
and
Good
who
wants
them
:
If
we
had
hope
only
in
this
life
(
saith
the
Apostle
,
1
Cor.
15.
)
we
were
of
all
men
the
most
miserable
.
I
wish
that
you
would
or
could
give
credit
unto
two
things
,
one
is
,
That
that
only
makes
the
estate
comfortable
which
denominates
it
to
be
good
;
for
nothing
can
be
truly
delightful
,
but
what
is
truly
good
.
The
other
is
,
That
there
is
a
greater
power
in
the
presence
of
the
chiefest
good
to
make
the
Soul
joyful
,
then
there
can
be
in
the
recess
or
absence
of
the
least
kind
of
good
to
make
it
uncomfortable
.
Were
Afflictions
the
greatest
evils
,
and
were
Creatures
the
best
good
,
then
joy
could
not
consist
with
afflictions
;
but
God
is
the
chiefest
good
,
and
the
Christian
enjoyes
him
under
all
afflictions
as
his
inseparable
good
;
Ergo.
2.
As
Afflictions
do
not
take
off
the
so
the
times
of
afflictions
are
oft
times
the
most
proper
seasons
for
joy
and
comfort
to
his
soul
.
There
are
three
seasons
of
special
comforts
which
God
is
pleased
to
reserve
for
his
servants
,
one
is
after
great
temptations
,
or
to
prepare
against
them
;
as
that
Voice
,
This
is
my
well
beloved
Son
,
came
to
Christ
immediately
before
his
temptation
.
The
second
is
,
after
great
Humiliations
.
God
who
comforts
them
that
are
cast
down
,
saith
Paul
,
2
Cor.
7.
6.
The
Angel
comforted
Christ
after
his
Agony
;
the
Cordial
comes
after
the
Physick
.
The
third
is
,
before
and
under
great
afflictions
and
tryals
:
Paul
was
to
appear
before
Nero
,
but
first
God
appeared
to
him
saying
,
Be
of
good
cheer
Paul
.
He
is
come
,
he
is
come
,
said
the
Martyr
when
he
saw
the
stake
;
and
Stephen
saw
heaven
opened
before
he
dyed
.
The
comforts
of
heaven
came
into
his
heart
just
before
the
stones
were
thrown
at
him
to
dash
out
his
brains
.
2
Cor.
1.
3.
Blessed
be
God
,
even
the
Father
of
our
Lord
Jesus
Christ
,
the
Father
of
mercies
and
God
of
all
comforts
,
who
comforteth
us
in
all
our
tribulations
;
for
as
our
sufferings
abound
,
so
our
Consolation
aboundeth
through
Christ
.
Is
not
the
night
a
season
to
light
a
Candle
?
and
is
not
weakness
the
season
to
give
a
Cordial
?
and
is
not
the
winter
a
season
to
make
a
Fire
?
When
doth
or
can
the
Christian
more
need
the
comforts
of
God
,
then
when
all
comforts
on
earth
do
fail
him
?
3.
As
afflictions
deprive
not
the
Christian
of
the
true
principles
of
Joy
,
so
neither
can
they
hinder
those
principles
in
himself
from
acting
in
a
way
of
comfort
.
There
are
two
principles
(
especially
)
in
the
Christian
which
enable
him
to
joy
and
comfort
:
One
is
Faith
:
It
is
still
Day
,
and
never
Night
with
Faith
;
the
Star
shines
best
in
the
night
;
(
Believing
ye
rejoyced
with
joy
unspeakable
and
full
of
Glory
,
1
Pet.
1.
8.
)
Now
Faith
can
act
very
comfortably
in
uncomfortable
times
;
it
can
see
the
same
God
,
with
the
same
Love
,
and
in
the
same
Covenant
,
and
in
the
same
Relation
,
in
Adversity
as
in
Prosperity
:
Hab.
3.
17.
Although
the
Fig-tree
shall
not
blossome
,
&c.
yet
I
will
rejoyce
in
the
Lord
,
&c.
Rom.
5.
3.
And
not
only
so
,
but
we
glory
in
tribulation
,
&c.
1
Sam.
29.
6
the
people
spake
of
stoning
him
,
but
David
encouraged
himself
in
the
Lord
his
God
.
Rom.
8.
35.
Who
shall
separate
us
from
the
love
of
Christ
?
&c.
If
even
in
afflictions
I
can
go
unto
the
same
armes
of
Christ
,
and
unto
the
same
brests
of
divine
Love
,
and
into
the
same
chamber
of
Presence
;
if
I
can
look
upon
God
as
my
God
,
and
see
him
to
be
my
Father
,
that
I
can
make
known
my
heart
to
him
,
and
he
can
make
known
his
favour
to
me
,
what
should
hinder
me
now
to
be
joyful
,
who
still
do
enjoy
him
who
(
alone
)
makes
all
my
joy
?
Another
is
,
the
Testimony
of
Conscience
:
This
is
the
Friend
in
adversity
.
This
is
our
rejoycing
,
even
the
testimony
of
our
Conscience
,
2
Cor.
1.
12.
Conscience
is
a
mans
night
or
day
,
his
Hell
or
Heaven
,
his
Palace
of
delight
or
Jail
of
bitterness
:
If
Conscience
be
sanctified
or
pacified
,
it
can
speak
a
peace
or
joy
that
none
can
crush
;
none
can
hinder
,
but
under
the
greatest
afflictions
and
persecutions
a
converted
man
may
and
doth
enjoy
the
testimony
of
a
good
Conscience
:
Thou
art
upright
,
saith
Conscience
to
Hezekiah
on
his
sick-bed
;
Thou
fearest
God
,
saith
Conscience
to
Job
under
the
loss
of
all
;
Thou
lovest
Christ
,
saith
Conscience
to
Paul
,
even
in
the
Prison
.
Object
.
2.
Now
to
the
second
Objection
,
That
converting
&
c
?
Sol.
To
this
I
answer
.
1.
It
is
granted
,
That
converting
Grace
brings
the
person
into
2.
But
then
,
This
strictness
is
no
adversary
to
his
true
joy
.
In
keeping
of
thy
commandments
there
is
great
reward
,
saith
David
,
Psal.
19.
11.
Great
peace
have
they
who
love
thy
law
,
Psal.
119.
165.
As
many
as
walk
according
to
this
rule
,
peace
be
on
them
,
and
mercy
upon
the
Israel
of
God
,
Gal.
6.
16.
I
beseech
you
to
consider
four
things
:
1.
Let
thine
own
Conscience
judge
,
whether
it
be
not
a
more
comfortable
course
to
obey
God
,
then
to
disobey
God
?
to
have
grace
to
serve
God
acceptably
,
then
to
have
an
heart
still
free
and
ready
to
dishonour
and
provoke
God
?
Who
hath
most
true
comfort
,
the
bones
sound
and
in
place
,
or
broken
?
to
walk
on
the
Land
,
or
to
be
troubled
at
Sea
?
the
Child
who
runs
away
from
his
Father
,
or
the
Child
who
waits
upon
his
Father
?
the
Child
that
desires
to
please
,
or
the
Child
that
continues
to
grieve
and
vex
?
the
wandring
and
famished
Prodigal
,
or
the
returning
and
embraced
Son
.
Hos.
2.
7.
I
will
return
to
my
first
Husband
;
for
then
it
was
better
with
me
then
now
.
2.
Rightly
understand
what
it
is
strictly
to
walk
with
God
:
It
is
an
endeavour
in
your
affections
and
duties
to
draw
near
to
God
in
all
well-pleasing
,
and
to
answer
the
will
of
God
.
The
Christians
course
of
obedience
,
it
is
his
daily
communion
with
his
God
in
this
life
:
When
thou
prayest
,
what
is
Praying
,
but
a
divine
conference
of
the
soul
with
God
?
and
when
thou
hearest
,
what
is
this
but
a
divine
conference
of
God
with
the
soul
?
and
when
thou
repentest
,
what
is
that
but
a
recovery
and
return
of
the
soul
to
God
?
and
when
thou
believest
,
what
is
that
but
the
recumbency
of
the
soul
on
the
goodness
of
God
?
and
when
thou
receivest
the
Sacrament
,
what
is
it
,
but
a
communion
,
a
feasting
with
Jesus
Christ
?
If
a
strict
walking
be
nothing
but
a
divine
and
heavenly
communion
with
God
,
why
doest
thou
,
how
darest
thou
to
judge
of
it
as
the
onely
Bar
to
shut
out
all
joy
and
comfort
?
Was
there
ever
any
affectionate
Wife
,
that
thought
it
an
injury
to
her
Joy
to
speak
with
her
Husband
,
or
to
enjoy
the
society
of
her
Husband
?
Was
there
ever
any
faithfull
Friend
,
who
thought
it
a
misery
,
a
burthen
to
enjoy
the
society
of
his
Friends
,
to
open
his
heart
unto
his
Friend
?
How
then
can
it
be
a
prejudice
to
any
mans
joy
,
to
enjoy
communion
with
his
God
?
3.
Consult
with
experience
,
which
hath
travelled
in
the
strict
ways
of
God
;
either
thine
own
experience
,
(
if
any
,
)
which
day
of
thy
life
hath
been
closed
up
with
heartiest
joy
?
whether
the
day
of
licentiousness
,
or
the
day
of
strictness
?
That
day
which
thou
hast
let
out
to
thy
lusts
,
hath
made
the
night
a
trembling
to
thee
;
that
day
which
thou
hast
redeemed
for
walking
with
God
,
hath
always
given
unto
thee
the
sweetest
rest
and
repose
at
night
:
The
experience
of
godly
people
;
have
any
of
them
ever
found
more
soul
rejoycing
then
when
they
have
abounded
in
strictest
obedience
?
This
is
thy
burthen
,
but
it
is
their
delight
;
the
purest
walking
hath
distilled
the
sweetest
joy
,
and
their
looser
walking
hath
been
the
cause
of
their
greatest
sorrows
.
It
is
with
a
strict
Christian
as
with
the
Sun
,
which
still
keeps
to
the
Ecliptique
Line
,
and
is
of
all
the
Stars
the
most
glorious
and
comfortable
when
it
is
at
the
highest
;
and
the
higher
Sun
,
the
purer
and
warmer
light
:
And
it
is
with
the
loose
Christian
as
with
the
uneven
foot
,
the
wry
stepping
is
the
cause
of
unjoynting
,
or
pinching
and
paining
.
4.
The
strict
walking
,
what
is
it
but
a
path
to
everlasting
life
?
every
step
of
it
is
a
step
to
heaven
.
Strait
is
the
gate
which
leads
unto
life
,
saith
Christ
:
There
is
an
easie
way
for
men
to
walk
in
,
but
that
's
the
way
to
hell
,
and
what
comfort
is
it
,
after
all
to
go
to
hell
,
to
go
to
hell
with
ease
.
There
is
a
strict
way
for
men
to
walk
in
,
but
it
is
the
way
to
life
,
to
eternal
life
:
Now
even
that
alone
is
sufficient
to
create
joy
,
that
these
steps
after
a
while
will
bring
me
to
appear
before
the
God
of
Gods
in
Sion
;
and
truly
,
there
is
no
end
whatsoever
,
the
which
if
it
be
(
in
it self
)
amiable
and
comfortable
,
but
it
darts
also
an
amiableness
and
comfortableness
upon
all
the
steps
and
paths
which
tend
unto
it
.
3.
Lastly
,
Converting
Grace
doth
not
condemn
or
deny
any
lawfull
joy
and
comfort
:
It
doth
onely
two
things
;
1.
It
absolutely
condemns
and
abridgeth
the
soul
of
man
of
all
sinfull
joys
,
of
joys
and
delights
which
arise
from
his
sinfull
lusts
and
ways
;
and
is
it
not
the
great
goodness
of
God
,
to
deny
us
leave
to
drink
cups
of
poison
,
and
glasses
of
hell
?
Or
is
it
possible
that
any
Christian
should
to
thee
,
that
sin
should
be
thy
delight
,
which
is
a
departing
of
the
poor
soul
from
God
,
which
is
an
incensing
of
the
wrath
of
God
,
which
was
such
a
dreadfull
burthen
to
Jesus
Christ
,
which
puts
the
soul
under
the
wrath
and
curse
of
God
;
one
act
whereof
must
cost
more
then
all
the
world
is
worth
to
pardon
it
.
2.
It
doth
onely
order
our
outward
lawfull
joys
and
delights
,
for
the
seasons
,
for
the
measures
,
for
other
circumstances
;
so
that
they
may
be
our
sauce
,
not
our
food
;
our
helps
to
Godliness
,
not
damps
thereto
:
It
is
but
the
Bridle
on
the
Horse
,
the
Pale
for
the
Garden
,
the
Finger
on
the
Dial.
Conversion
abridgeth
us
of
no
delight
,
but
of
that
which
to
want
is
a
true
delight
;
and
so
orders
the
rest
,
that
you
may
not
lose
delight
.
Object
.
3.
Conversion
breeds
the
quickest
sense
of
sin
,
and
the
deepest
mourning
for
sin
,
yea
,
a
continual
mourning
for
sin
,
makes
the
clouds
to
drop
,
never
mournfull
till
converted
;
and
can
that
condition
be
so
joyfull
which
makes
the
heart
so
mournfull
?
To
this
I
answer
,
1.
It
is
certain
,
that
true
grace
1.
doth
make
the
clearest
discovery
of
sin
:
2.
It
yields
the
tenderest
sense
of
sin
,
(
for
it
takes
away
the
heart
of
stone
,
and
gives
an
heart
of
flesh
,
)
and
nothing
makes
the
heart
more
mournfull
,
then
true
grace
.
2.
But
then
know
,
that
mourning
for
sin
and
joy
in
the
heart
are
no
way
inconsistent
.
Isai
12.
3.
With
joy
shall
ye
draw
water
out
of
the
wells
of
salvation
.
Three
things
I
would
grant
,
1.
That
love
of
sin
and
true
joy
are
inconsistent
;
2.
Worldly
sorrow
and
spiritual
joy
are
inconsistent
;
3.
That
terrour
for
sin
and
joy
of
heart
are
inconsistent
;
Legal
terrour
and
Evangelical
joy
are
so
,
but
Evangelical
sorrow
and
Evangelical
joy
are
not
so
;
for
as
one
grace
is
consistent
with
another
grace
,
so
one
heavenly
affection
is
consistent
with
another
heavenly
affection
.
And
there
are
three
things
which
(
to
me
)
fully
convince
,
That
Evangelical
mourning
is
consistent
with
Spiritual
joy
:
One
is
,
That
such
a
mourning
is
but
a
drop
out
of
the
eye
of
faith
;
They
shall
look
upon
him
whom
they
have
pierced
,
and
mourn
,
Zach.
12.
10.
and
certainly
,
nothing
comes
from
faith
,
but
what
is
comfortable
;
all
is
Gospel
that
Faith
trades
in
.
Another
is
,
That
the
mourning
heart
is
a
renewed
heart
,
and
verily
the
gracious
heart
is
a
joyous
heart
.
The
third
is
,
That
the
mourning
sinner
is
a
pardoned
sinner
:
(
Cum
intueor
flentem
,
sentis
ignoscibilem
,
)
if
the
fountain
of
sorrow
be
set
open
in
the
heart
,
the
fountain
of
mercy
is
set
open
in
heaven
,
Zach.
12.
10.
compared
with
chap.
13.
1.
Yea
let
me
add
to
this
also
three
experiences
:
1.
One
is
this
,
That
the
Christian
is
never
more
sad
and
mournfull
,
then
when
he
feels
his
heart
least
mournfull
:
He
is
then
cast
down
;
O
(
saith
he
)
into
what
a
condition
am
I
brought
?
I
was
wont
to
find
a
tender
,
sensible
mourning
spirit
;
but
me
thinks
now
my
heart
is
grown
hard
again
:
O
Lord
,
why
am
I
now
hardened
from
thy
fear
?
And
the
man
never
gives
over
with
God
and
himself
,
until
tenderness
be
renewed
in
his
heart
again
.
2.
That
the
Christian
is
never
more
joyfull
,
then
when
he
is
most
mournfull
:
Blessed
are
they
that
sow
besides
all
Waters
,
saith
the
Prophet
.
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
,
saith
Christ
.
They
that
sow
in
tears
shall
reap
in
joy
,
saith
David
.
Godly
sorrow
is
the
Water
that
is
turned
into
Wine
;
One
drop
of
a
guilty
Conscience
is
able
to
turn
all
our
Joyes
into
Bitterness
,
and
one
drop
of
godly
sorrow
is
able
to
turn
all
our
bitterness
into
joy
.
I
rejoyce
,
saith
Paul
,
that
I
made
you
sorry
;
what
cause
then
had
they
to
rejoyce
who
were
sorry
?
sorry
after
a
godly
sort
;
sorry
with
a
sorrow
that
bred
repentance
unto
salvation
,
never
to
be
repented
of
.
3.
That
the
Christian
is
never
more
mournful
then
when
he
is
most
joyful
:
The
time
of
a
Christians
highest
joy
,
is
the
time
of
his
greatest
assurance
:
Sealing
and
assuring
times
are
the
soul-raising
and
reviving
times
.
And
the
times
of
greatest
assurance
,
are
the
times
of
our
greatest
mournings
:
The
more
manifestation
of
Gods
Love
,
and
the
more
assurance
of
Gods
Mercy
,
do
ever
cause
in
the
heart
more
Humility
and
more
sorrow
;
here
is
now
the
greatest
joy
for
mercy
,
and
here
is
now
the
greatest
mourning
for
sinning
against
mercy
.
Object
.
4.
We
see
no
persons
to
walk
more
sadly
and
more
uncomfortably
False
Charge
,
and
a
very
unjust
Cal●mny
:
take
the
divisions
of
the
sons
of
men
according
to
the
diversity
of
their
spiritual
conditions
,
compare
men
with
men
,
according
unto
them
,
and
I
dare
confidently
affirm
,
That
no
condition
is
more
dreadfully
sad
then
the
condition
of
men
Unconverted
;
and
no
condition
is
more
comfortably
cheerful
,
then
the
condition
of
men
truly
Converted
;
let
's
a
while
peruse
the
phrases
and
instances
of
such
.
Me
thinks
the
terrible
passages
in
Scripture
may
abundantly
convince
us
of
the
dreadfulness
of
an
Unconverted
and
wicked
person
,
Isa.
57.
20.
The
wicked
are
like
the
raging
sea
that
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
.
ver.
21.
There
is
no
peace
,
saith
my
God
,
to
the
wicked
.
Job
20.
16
,
17
,
23
,
24
,
25.
there
Zophar
sets
him
out
:
He
shall
suck
the
gall
of
Asps
,
and
the
Vipers
tongue
shall
slay
him
.
He
shall
not
see
the
Rivers
,
nor
the
floods
and
streams
of
Honey
and
Butter
.
When
he
is
about
to
fill
his
belly
,
God
shall
send
upon
him
the
fierceness
of
his
wrath
,
and
shall
cause
it
to
rain
upon
him
.
The
bow
of
Steel
shall
strike
him
through
,
the
glistring
sword
cometh
out
of
his
gall
,
terrors
are
upon
him
.
Psal.
11.
6.
Vpon
the
wicked
he
shall
rain
snares
,
fire
and
brimstone
,
and
an
horrible
tempest
;
this
shalt
be
the
portion
of
their
cup.
Again
,
did
you
ever
read
of
any
one
godly
and
converted
person
who
fell
into
that
horrible
despair
as
Cain
or
Judas
did
?
But
take
the
hardest
agonies
incident
to
true
converts
,
they
are
1.
rather
fears
then
horrours
;
2.
rather
doubts
then
despairs
;
3.
effects
of
a
mistaking
Conscience
,
then
a
rightly
condemning
Conscience
;
4.
They
can
look
towards
the
Promises
,
as
Jonah
did
in
the
deeps
towards
God
;
5.
Faith
doth
doth
act
for
relief
,
and
will
hold
some
communion
with
God
;
6.
They
are
abated
by
the
Ordinances
;
7.
They
are
but
for
a
time
;
8.
They
end
in
fullest
setling
and
glorious
comforts
,
and
likewise
with
advantage
to
their
gracious
condition
.
And
truly
,
it
is
impossible
that
wicked
and
ungodly
men
should
ever
enjoy
that
serenity
and
peace
as
the
godly
do
,
for
as
much
as
all
the
principles
and
causes
of
uncomfortableness
abide
on
the
wicked
.
1.
Sin
is
in
them
in
all
its
strength
:
They
have
a
thousand
hells
and
arrows
of
guilt
sticking
in
their
hearts
;
they
have
souls
full
of
plague
sores
,
the
deadly
strokes
of
death
,
the
restless
motions
of
evil
spirits
.
2.
They
carry
a
roaring
Lion
in
their
brests
;
I
mean
,
an
evil
,
accusing
,
smiting
,
wounding
,
racking
,
condemning
Conscience
;
which
if
it
once
awake
,
it
will
tear
the
caul
of
their
hearts
,
and
crush
them
with
the
flames
of
unavoidable
,
unsupportable
and
continual
wrath
.
3.
They
have
no
City
of
Refuge
open
to
their
succour
,
no
land
or
shore
,
no
place
to
cast
anchor
,
no
portion
in
Christ
;
and
therefore
the
Law
of
God
stands
in
full
force
against
their
souls
,
and
under
its
curse
they
lie
,
and
at
that
Bar
of
Justice
must
they
be
tried
.
4.
They
end
in
an
éternal
and
perfect
Hell
.
5.
Take
them
at
their
best
,
God
is
their
Enemy
,
(
they
never
yet
made
peace
with
him
,
)
and
all
their
outward
blessings
are
steeped
in
gall
,
and
drenched
in
Wormwood
;
as
their
sorrows
,
so
their
blessings
are
distributed
in
wrath
.
2.
Many
converted
persons
are
not
really
sad
and
uncomfortable
,
but
onely
seem
so
to
the
mean
and
childish
opinions
of
vain
men
,
2
Cor.
6.
10.
As
sorrowfull
,
yet
always
rejoycing
.
The
joy
of
Christians
is
an
hidden
joy
,
(
Hidden
Manna
,
Revel.
2.
20.
)
it
is
a
spiritual
joy
to
which
thou
art
a
stranger
,
meat
to
eat
which
thou
knowest
not
of
.
Suppose
that
thou
rejoycest
not
in
a
fine
Baby
,
and
a
Toy
,
which
is
a
Childs
great
delight
,
art
thou
therefore
sad
?
All
objects
yield
not
contentment
to
an
high
mind
,
nor
joy
to
a
good
man
;
he
cannot
take
pleasure
in
an
Alehouse
and
Tavern
,
in
swaggering
and
masking
,
in
dicing
and
carding
,
and
swearing
,
and
whoring
;
but
yet
he
can
take
delight
in
a
reconciled
God
,
in
a
Christ
,
in
the
Word
of
God
,
in
praying
to
God
,
in
gracious
returnes
from
God
,
in
expectation
of
the
Glory
of
God
.
A
swine
delights
in
mire
,
but
a
man
doth
not
.
The
Moon
is
oft
times
dark
to
the
world
,
when
yet
that
part
which
faceth
to
the
Sun
is
beautiful
and
lightsome
:
The
countenance
and
carriage
of
a
Christian
,
as
to
the
world
,
seems
dull
and
uncomfortable
,
but
if
you
could
look
into
the
heart
of
him
(
which
faceth
towards
heaven
)
O
there
is
Righteousness
,
there
is
Peace
,
there
is
Joy
in
the
Holy
Ghost
!
3.
If
any
converted
persons
be
sad
,
and
want
actual
joy
and
comfort
,
yet
their
Conversion
is
not
the
cause
thereof
.
Can
the
Sun
be
any
cause
of
darkness
?
But
,
amongst
others
,
these
are
the
Causes
of
it
;
Either
1.
Thy
unconversion
.
It
is
the
unconverted
husband
,
child
,
master
,
which
makes
sadness
in
the
heart
of
the
converted
wife
,
father
,
&c.
It
is
thy
drunkenness
,
thy
cursing
and
swearing
,
thy
scorning
and
sco●●ing
,
thy
resisting
and
shifting
the
offers
of
Grace
,
thy
lying
and
slandering
,
thy
pride
and
loosness
which
makes
the
hearts
of
Ministers
ready
to
break
,
and
the
hearts
of
thy
godly
friends
ready
to
sink
in
them
:
O
they
tremble
at
thy
condition
,
and
they
grieve
to
see
God
so
extremely
dishonoured
.
Psal.
119.
136.
Rivers
of
tears
run
down
mine
eyes
,
because
they
keep
not
thy
Law
.
ver.
158.
I
beheld
the
transgressors
and
was
grieved
,
because
they
kept
not
thy
Word
.
2
Pet.
2.
7
,
8.
The
wicked
deeds
of
the
ungodly
Sodomites
vexed
the
soul
of
righteous
Lot
.
Luke
19.
41.
It
was
Jerusalems
proud
obstinacy
,
that
would
not
know
in
her
day
the
things
which
concerned
her
peace
,
that
made
Jesus
Christ
to
weep
.
2.
Their
Captivities
to
sin
.
Pauls
conversion
did
never
trouble
him
,
but
this
did
trouble
him
,
that
he
did
the
evil
which
he
would
not
;
his
Corruption
,
not
Conversion
;
That
the
Law
of
his
members
led
him
captive
against
the
Law
of
his
mind
.
It
was
not
Peters
Conversion
,
but
Peters
transgression
,
that
made
him
go
forth
and
weep
bitterly
.
It
was
not
Davids
Conversion
,
but
Davids
great
sinning
,
which
made
him
go
so
heavily
,
and
ro●r
so
greatly
,
Psal.
32.
3.
The
Fears
and
Suspitions
that
they
are
not
yet
truly
converted
.
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
!
O
they
feel
so
many
working
Corruptions
still
,
and
so
little
of
the
strength
of
Christ
still
,
and
so
much
unbelief
still
,
and
so
many
indispositions
still
,
and
so
many
failings
still
,
and
so
many
doubts
about
these
;
This
●race
is
not
right
,
the
saving
Work
is
not
begun
;
and
these
things
make
them
●o
sigh
,
and
weep
,
and
go
heavily
all
the
day
long
.
4.
They
are
but
newly
crept
out
of
the
shell
:
The
Spirit
of
Bondage
is
yet
hardly
worn
off
,
some
legal
Dints
stick
on
them
:
they
are
either
still
in
travel
,
or
but
newly
delivered
;
Or
if
they
be
got
out
of
the
state
of
Bondage
,
yet
they
are
for
the
present
under
spiritual
conflicts
;
and
as
spiritual
Bondage
before
Conversion
,
so
spiritual
conflicts
after
conversion
suspends
the
taste
of
a
present
and
actual
joy
:
Or
if
that
be
not
the
damp
,
then
perhaps
it
is
some
ignorance
or
unexperience
;
they
are
not
yet
come
to
read
their
Fathers
Will
and
Christs
Testament
,
what
portion
is
left
and
laid
out
for
the
Children
of
God
:
Or
if
that
be
not
it
,
then
perhaps
it
is
a
present
fit
of
unbelief
,
they
cannot
yet
be
perswaded
that
God
means
so
much
mercy
,
and
so
much
love
,
and
so
many
great
things
for
them
.
Is
it
so
,
That
●onversion
brings
the
person
into
a
very
joyful
1.
That
they
are
enemies
to
their
joy
and
comfort
,
who
are
adversaries
to
their
Conversion
.
Prov.
1.
22.
How
long
ye
simple
ones
will
ye
love
simplicity
,
and
ye
Scorners
delight
in
scorning
,
and
fools
hate
knowledg
?
Six
things
shew
one
to
be
in
an
unconverted
condition
;
Unsensibleness
,
Love
of
sin
,
Path
of
evil
,
hatred
of
Reformation
,
despising
the
Means
of
Conversion
,
loathing
of
Converted-Persons
.
There
are
some
persons
who
hate
to
be
reformed
,
who
hold
fast
their
●●ns
,
and
will
not
let
them
go
;
they
are
like
those
stiff-necked
Jewes
,
who
alwayes
resisted
the
Holy
Ghost
;
a
disobedient
people
to
the
Call
of
God
,
they
refuse
to
put
their
necks
into
the
yoak
of
Jesus
Christ
,
and
will
not
be
bound
with
his
cords
;
They
love
their
sinful
wayes
,
and
will
not
return
to
the
Almighty
:
Why
!
Write
that
man
childless
,
said
God
of
Coniah
;
So
I
say
of
these
men
,
Write
them
comfortless
:
Will
the
Lord
lye
for
you
?
Or
will
he
misplace
his
hands
for
you
?
Peace
is
the
effect
of
righteousness
,
and
Joy
is
the
fruit
of
Conversion
.
And
shalt
thou
have
pleasure
,
who
takest
pleasure
in
unrighteousness
?
Shalt
thou
know
the
wayes
of
Peace
,
who
wilt
not
know
the
path
of
Holiness
?
Did
ever
God
smile
on
him
who
hated
God
?
Or
clasp
him
with
joy
,
who
despised
his
grace
with
hatred
?
Go
enquire
and
search
all
the
Springs
of
joy
,
and
knock
at
all
the
Gates
of
pleasure
,
dilig●ntly
ask
,
What
of
delight
they
contain
for
thee
?
Knock
at
the
mercy-seat
,
which
is
the
Gate
of
God
,
and
ask
;
Lord
,
hast
thou
not
joy
for
one
who
will
go
on
in
his
sins
,
and
will
not
return
unto
thee
?
No
(
saith
God
)
not
any
;
but
he
who
●orsakes
his
sins
shall
have
mercy
,
and
he
who
hardens
his
heart
shall
fall
into
mischief
,
Prov.
28.
13
,
14.
Knock
at
the
Gospel
,
which
is
the
gate
of
Christ
,
and
ask
;
Blessed
Jesu
,
hast
thou
no
word
of
comfort
for
him
who
resists
thy
spirit
,
and
will
not
come
in
unto
thee
?
No
not
I
(
saith
Christ
)
not
any
;
thou
despisest
the
goodness
of
God
,
and
by
thy
impenitency
and
hardness
,
treasurest
unto
thy self
wrath
against
the
day
of
wrath
.
Knock
at
conscience
,
which
is
the
gate
of
thine
own
soul
,
and
ask
;
O
conscience
,
h●st
thou
not
a
word
of
peace
to
speak
to
one
who
loves
his
sins
,
and
is
an
enemy
to
God
and
godliness
?
Who
,
I
,
saith
conscience
!
not
I
;
thou
art
an
enemy
of
righteousness
,
and
in
the
gall
of
bitterness
,
and
except
thou
repent
,
thou
shalt
certainly
perish
.
Knock
at
the
Scriptures
,
which
are
the
Gate
of
truth
,
and
ask
;
May
not
the
wicked
and
unconverted
person
suck
at
the
brests
of
your
consolation
?
are
not
th●se
wells
of
salvation
open
for
me
to
draw
joy
and
comfort
out
of
?
Oh
no
,
say
the
promises
,
we
are
childrens
bread
,
and
legacies
for
sons
;
if
thou
be
a
believer
,
we
are
a
Fountain
opened
for
thee
;
if
thou
be
an
unbeliever
,
we
are
a
Fountain
sealed
against
thee
.
Knock
at
the
Creatures
,
which
are
the
Gate
of
Providence
,
and
ask
;
Have
ye
no
Commission
of
Comfort
for
one
who
cares
not
to
remember
his
Creator
?
O
no
,
say
all
the
Creatures
,
Sin
long
ago
hath
cast
thee
out
of
Paradise
,
and
turned
the
earth
into
a
curse
,
and
thy
blessings
are
cursed
,
and
thy
sinnings
do
poison
all
the
flowers
in
our
Garden
unto
thee
.
Nay
,
Knock
at
thy
very
Sins
,
which
are
the
Gate
of
Hell
,
and
ask
them
;
Ye
of
all
other
are
my
dearest
friends
,
and
choicest
masters
,
and
have
ye
no
Joyes
and
Comforts
for
me
?
O
yes
,
say
they
,
we
have
,
but
they
are
forbidden
fruit
,
but
they
are
pleasures
of
sin
for
a
season
,
but
they
will
end
in
everlasting
torments
and
sorrow
.
Thus
is
every
wicked
and
unconverted
man
in
Cains
condition
,
who
cryed
out
,
Behold
,
thou
hast
driven
me
out
this
day
from
the
face
of
the
earth
,
and
from
thy
face
shall
I
be
hid
,
and
I
shall
be
a
fugitive
and
a
vagabond
in
the
earth
,
Gen.
4.
14.
2.
That
they
are
enemies
and
slanderers
of
the
goodness
and
sweetness
of
the
wayes
of
God
,
who
load
the
estate
of
Conversion
with
all
the
ignominious
reproaches
of
sadness
and
heaviness
;
and
mopishness
,
and
melancholy
,
and
bitterness
,
and
grave
of
all
joy
and
pleasure
:
As
the
Spies
of
old
traduced
the
good
and
pleasant
land
of
Ca●aan
,
which
abounded
with
milk
and
hony
,
O
it
was
a
land
that
did
eat
up
the
Inhabitants
thereof
;
But
as
God
spake
once
to
Aaron
and
Miriam
,
How
were
ye
not
afraid
to
speak
against
my
servant
Moses
?
so
I
to
these
;
How
are
ye
not
afraid
to
reproach
the
wayes
of
the
living
God
?
Is
not
God
the
God
of
comfort
?
Is
not
Christ
the
consolation
of
Israel
?
Is
not
the
Holy
Ghost
the
comforter
?
are
not
the
Scriptures
written
for
our
consolation
?
are
not
the
Promises
the
breasts
of
Consolation
?
are
not
all
the
pathes
of
Wisdome
pathes
of
pleasantness
?
are
not
the
Graces
of
God
the
very
beds
of
Spices
?
Is
not
the
peace
of
Conscience
a
peace
that
passeth
all
understanding
?
Doth
David
find
the
Word
sweeter
then
the
hony
comb
?
Doth
Job
find
it
better
then
his
appointed
food
?
Doth
Jeremiah
find
it
the
Rejoycing
of
his
heart
?
Doest
thou
read
of
so
many
Converted
persons
in
Scripture
full
of
joy
and
gladness
,
rejoycing
in
Christ
,
rejoycing
in
the
hope
of
the
Glory
of
God
,
re●oycing
in
Troubles
,
in
Persecutions
,
yea
,
in
Death
it self
;
and
yet
darest
thou
to
revile
and
scandalize
the
converted
mans
condition
as
the
only
sea
of
Bitterness
,
and
darkest
night
,
eclipsing
all
joy
and
comfort
?
I
pray
thee
to
consider
,
1.
This
doth
arise
from
the
gall
of
thy
wicked
and
imbittered
Spirit
,
hating
and
despising
the
goodly
excellencies
of
holiness
and
holy
persons
.
2.
It
doth
shew
a
cursed
heart
to
call
good
evil
,
as
it
doth
to
call
evil
good
;
and
as
he
that
justifies
the
Wicked
,
so
he
that
condemns
the
just
,
is
an
abomination
to
the
Lord
;
How
much
more
then
,
he
who
condemns
Righteousnes
it self
.
3.
This
doth
shew
an
Universal
rage
against
Gods
glory
and
mans
happiness
;
So
heavily
dost
thou
load
the
pathes
of
Conversion
,
that
so
much
as
in
thee
lies
,
thou
disswadest
and
discouragest
all
the
men
on
earth
from
leaving
off
their
sins
,
so
that
God
shall
have
no
Glory
from
them
;
nor
they
any
true
happiness
from
God
.
4.
And
lastly
:
Take
heed
least
God
deal
with
thee
,
as
once
he
did
with
the
lying
spies
;
shut
them
out
of
Canaan
,
and
destroyed
them
with
a
remarkable
Judgment
.
3.
That
they
have
hitherto
deluded
and
deceived
themselves
with
false
joy
,
in
stead
of
true
joy
,
who
as
yet
never
saw
a
converted
4.
Then
if
ever
you
would
have
joy
,
and
live
joyfull
lives
,
get
converted
hearts
.
Every
man
desires
joy
;
and
as
the
Bee
hunts
for
honey
,
so
do
men
naturally
hunt
for
delight
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aut
jucunde
aut
non
omninò
.
Let
the
thing
or
condition
be
what
it
will
,
if
we
take
no
delight
in
it
,
it
is
a
burthen
to
us
:
Heaven
would
not
be
Heaven
to
him
who
cannot
find
delight
in
it
.
Now
Conversion
is
the
true
path
to
true
joy
.
If
God
would
be
pleased
(
once
)
to
convert
thy
soul
,
his
converting
Grace
would
lick
thy
sores
,
and
pull
out
the
stings
in
Conscience
,
and
sweeten
the
bitter
Springs
,
and
clear
the
Heavens
to
thee
;
it
would
make
thy
bed
to
be
easie
,
and
thy
bread
to
be
sweet
,
and
thy
condition
to
be
a
Paradise
;
even
the
Wilderness
should
drop
honey
to
thee
,
and
thy
heart
should
sing
for
joy
.
It
is
a
witty
passage
of
Bernards
,
(
de
bonis
deferendis
)
Be
willing
to
sacrifice
thy
Isaac
,
and
thy
Isaac
shall
live
.
Isaac
,
you
know
,
signifies
laughter
;
do
but
sacrifice
thy
sinfull
pleasure
,
and
then
thy
true
pleasure
shall
not
die
,
but
live
.
Caius
gave
unto
Agrippa
a
Chain
of
Gold
which
was
as
heavy
as
the
Chain
of
Iron
that
he
endured
in
the
Prison
:
Sins
do
●ut
upon
us
a
Chain
of
Iron
,
which
if
we
would
forsake
,
Conversion
would
put
upon
as
a
Chain
of
Gold
;
thou
shalt
not
lose
,
but
better
thy
pleasures
,
by
forsaking
of
thy
sins
and
the
pleasures
of
them
.
O!
that
all
the
joys
which
you
have
heard
attending
a
converted
condition
,
might
allure
all
our
hearts
to
become
converted
persons
.
I
observe
five
things
about
the
converted
condition
in
Scripture
.
1.
The
invitation
unto
it
,
and
there
joy
presents
it self
;
Turn
and
live
,
turn
and
live
;
hearken
diligently
unto
me
,
and
eat
ye
that
which
is
good
,
and
let
your
soul
delight
it self
in
fatness
,
Isa.
55.
2.
2.
The
entrance
into
it
,
and
there
joy
embraceth
the
person
:
As
soon
as
the
Prodigal
Son
returned
,
his
Father
saw
him
a
far
off
,
(
O
how
quick
is
Mercy
to
espy
a
Convert
!
)
and
had
compassion
,
(
O
how
tender
is
Mercy
to
yern
over
a
Convert
!
)
and
ran
,
(
O
how
swift
is
Mercy
to
receive
a
Convert
!
)
and
fell
on
his
neck
,
(
O
how
how
out-stretching
is
Mercy
to
embrace
a
Convert
!
)
and
kissed
him
,
(
O
how
kind
is
Mercy
to
entertain
a
Convert
!
)
3.
The
motion
or
course
of
it
,
and
there
joy
attends
the
person
:
I
have
rejoyced
,
saith
David
,
Psal.
119.
14.
in
the
way
of
thy
testimonies
,
as
much
as
in
all
riches
.
When
a
converted
man
doth
Mediate
,
his
meditation
is
stiled
sweet
:
Hear
,
he
hears
With
joy
;
When
they
heard
this
they
were
glad
:
Pray
,
this
is
a
sweet
incense
to
David
;
And
I
will
make
them
joyfull
in
my
house
of
prayer
,
Isa.
56.
7.
Believe
,
he
doth
believe
and
rejoice
:
Mourn
,
there
is
appointed
the
oy●
of
joy
for
mourning
,
Isa.
61.
3.
Do
the
will
of
God
,
it
is
his
delight
to
do
the
will
of
God
:
Suffer
;
Rejoyce
,
saith
the
Apostle
,
1
Pet.
4
13.
in
as
much
as
ye
are
partakers
of
Christs
sufferings
.
4.
The
conclusion
or
end
of
it
,
why
!
there
also
doth
joy
accompany
him
:
Psal.
37.
Mark
the
perfect
man
,
and
behold
the
just
,
for
the
end
of
that
man
is
peace
.
5.
The
reward
and
recompence
of
it
,
and
there
also
joy
doth
clasp
the
converted
person
:
Enter
into
thy
Masters
joy
,
saith
Christ
to
the
good
servant
:
Gaudium
supra
omne
gaudium
,
At
thy
right
hand
are
pleasures
for
evermore
,
said
David
.
O●
that
all
these
things
might
so
affect
our
hearts
this
day
,
as
to
forsake
our
sins
,
and
turn
back
to
God
Pleasure
is
the
great
●●it
which
is
laid
forth
to
catch
the
soul
of
man
;
Satan
draws
us
to
sin
by
pleasure
,
and
God
draws
us
to
grace
by
pleasure
;
shall
pleasure
move
thee
to
damn
thy
soul
?
and
shall
not
true
pleasure
move
thee
to
save
thy
soul
?
Our
Aversion
from
God
depends
much
upon
pleasure
,
and
our
Conversion
unto
God
depends
much
upon
pleasure
;
me
thinks
that
Gods
promise
should
be
more
accounted
then
the
Divels
temptation
;
is
it
not
more
probable
to
buy
a
better
penniworth
from
heaven
then
from
hell
?
and
is
it
not
more
reasonable
to
traffick
at
the
gates
of
life
for
joy
,
then
to
trade
at
the
gates
of
death
for
comfort
?
Return
,
return
,
O
sinner
!
yet
,
yet
,
come
back
to
thy
God
,
and
do
not
for
lying
vanities
any
longer
forsake
thine
own
mercies
,
—
But
God
must
perswade
Japhet
.
Try
whether
you
are
in
a
converted
condition
or
no.
There
1.
Vnsensibleness
:
God
promiseth
to
take
away
the
stony
heart
;
quanto
insensibilior
,
tanto
pe
jor
.
This
is
the
Stone
upon
the
Grave
.
2.
Love
of
sin
:
Wicked
men
are
described
by
this
in
Scriptūre
.
3.
Walking
in
the
path
of
sin
:
It
is
his
work
,
his
trade
;
when
a
man
chuse●h
an
evil
way
,
and
sits
in
the
Chair
,
is
a
servant
of
unrighteousness
,
walks
in
the
way
fo
wicked
men
.
4.
Hating
to
be
reformed
:
It
is
an
abomination
to
him
to
be
good
,
that
will
rather
be
damned
then
reformed
,
breaks
the
Cords
,
will
not
have
Christ
to
reign
.
5.
Despising
of
the
means
of
Conversion
:
The
word
of
the
Lord
is
a
reproach
to
him
;
his
heart
rageth
when
the
word
finds
out
his
sins
,
and
would
separate
him
and
his
lusts
.
6.
Loathing
of
converted
persons
;
cannot
endure
the
sight
of
grace
;
his
special
dislikes
are
of
the
godly
,
and
disgraces
,
and
discountenancings
of
them
;
he
is
exceedingly
displeased
and
grieved
at
the
estimations
of
godliness
,
and
rejoyceth
in
the
cloudings
,
and
setting
of
it
.
7.
In
communion
with
God
:
It
is
a
note
of
a
wicked
man
,
that
God
is
not
in
all
his
thoughts
,
and
that
he
call
;
not
upon
God
,
but
is
a
stranger
to
him
,
the
stil-born
child
is
a
dead
child
.
8.
Disvaluations
of
Jesus
Christ
,
and
of
all
the
precious
seasons
of
grace
,
and
opportunities
of
mercy
;
the
Swine
tramples
upon
the
Pearl
,
the
dayes
of
the
Son
of
man
are
of
no
account
with
him
.
9.
An
earthly
rest
and
satisfaction
:
When
he
is
a
man
only
for
this
life
,
and
for
this
present
world
,
sets
up
his
staff
on
this
side
Jordan
;
all
his
hopes
are
in
this
life
.
Secondly
:
Five
things
which
do
shew
that
a
man
flatters
and
1.
Meer
knowledg
;
though
a
man
knows
never
so
much
,
yet
if
he
be
but
a
knowing
man
,
he
may
be
a
learned
man
,
but
he
is
not
a
converted
man
.
It
is
one
thing
to
know
controversies
,
another
thing
to
know
Conversion
:
If
the
knowledg
be
without
1.
Experience
;
know
what
sin
is
,
but
feel
it
not
;
know
what
Christ
is
,
but
never
feel
the
virtues
and
powers
of
his
death
and
resurrection
:
2.
Propriety
;
know
Christ
as
a
purchase
,
but
not
as
an
inheritance
;
what
he
is
,
and
hath
done
,
but
not
what
he
is
to
me
,
or
hath
done
for
me
:
3.
Power
;
as
a
candle
that
lightens
,
but
not
as
fire
to
burn
,
as
an
Ornament
on
a
Tomb
,
not
as
a
Soul
to
the
Body
;
as
a
Star
which
shines
in
the
night
,
not
as
the
Sun
which
makes
day
;
new
knowledg
,
but
still
an
old
heart
:
4.
Affections
;
know
sin
,
but
hate
it
not
,
nor
mou●n
for
it
;
know
Christ
,
but
love
and
desire
him
not
:
5.
Practise
,
like
a
Scholler
,
who
knows
Countries
,
but
never
travels
to
them
;
reads
the
Copy
,
but
writes
not
after
it
,
know
the
way
to
heaven
,
but
never
walks
the
way
to
heaven
.
2.
Meer
trouble
of
conscience
:
A
troubled
condition
is
one
thing
,
a
converted
condition
is
another
;
Cain
and
Judas
were
troubled
,
yet
not
converted
;
many
things
may
suffice
to
trouble
us
,
which
yet
are
not
sufficient
to
convert
us
;
the
Law
,
the
Wrath
of
God
,
the
quickness
of
conscience
,
fear
of
death
and
hell
and
shame
may
suffice
to
trouble
us
,
yet
not
to
convert
us
.
The
Sea
may
be
troubled
,
and
yet
remains
brinish
;
the
Iron
may
be
broken
,
and
yet
it
is
hard
;
the
Water
boils
,
and
yet
it
is
Water
:
There
is
a
difference
twixt
passive
trouble
,
and
active
trouble
;
twixt
a
trouble
that
I
would
get
off
,
and
godly
sorrow
which
I
would
get
up
;
twixt
trouble
in
ratione
p●nae
,
and
in
ratione
gratiae
;
twixt
being
troubled
for
sin
as
it
is
malum
sensible
,
and
as
malum
spirituale
,
twixt
malum
as
causa
mali
,
and
malum
as
affectus
mali
.
The
Land-flood
is
high
,
but
it
leaves
the
mud
and
dirt
behind
;
the
Wells
water
is
less
,
but
it
cleanseth
.
3.
Limited
Reformation
:
When
only
external
;
if
internal
,
yet
partial
,
will
stick
with
Christ
for
some
one
thing
.
True
Conversion
is
an
invisible
work
,
it
is
seed
under
ground
,
t
is
a
child
formed
in
the
womb
,
it
is
the
hidden
man
of
the
heart
,
t
is
Christ
formed
and
living
in
us
,
it
is
a
new
Creation
of
the
heart
,
the
new
heart
,
a
law
written
there
.
The
Phar●sees
were
good
at
Outworks
,
all
far
to
the
eyes
of
men
:
Outward
abstinence
from
sin
may
consist
with
an
inward
love
of
it
;
and
a
man
may
do
much
good
,
who
yet
is
not
good
:
Self-grounds
,
and
ends
,
of
profit
,
of
esteem
,
of
hopes
,
of
compliance
with
others
,
besides
those
workings
of
conscience
,
&c.
may
lead
us
out
to
visible
conformities
,
when
yet
,
&c.
4.
Accidental
resolutions
:
When
a
person
will
on
a
sudden
grow
good
altogether
,
only
upon
mutable
occasions
;
1.
As
in
an
exigence
of
Conscience
,
2.
In
a
fit
of
Sickness
,
3.
Some
present
conviction
of
the
Word
,
4.
Some
imminent
judgements
,
5.
present
hopes
;
not
upon
solid
Conviction
,
consideration
,
fervent
prayer
to
God
to
work
the
change
,
&c.
5.
Passionate
Joyes
:
If
taken
by
the
Word
upon
the
discoveries
of
Grace
,
and
Mercy
,
and
Love
of
Christ
,
and
of
future
glory
;
like
one
who
is
taken
with
the
Ware
,
yet
will
not
come
up
to
the
Price
:
The
young
man
would
have
heaven
,
but
will
not
sell
all
,
take
up
the
Cross
and
follow
Christ
.
But
when
a
man
is
truly
converted
,
he
is
like
the
Wise
Merchant
,
who
found
the
Pearl
,
and
rejoiced
,
and
sold
all
,
and
bought
it
.
He
will
part
with
all
his
Lusts
,
and
Friends
,
and
Pleasures
,
and
World
,
to
enjoy
Christ
.
Doth
Conversion
bring
the
soul
into
a
joyful
condition
?
Then
let
every
converted
person
take
his
due
portion
,
and
live
as
becomes
himself
,
joyfully
.
Psal.
32.
11.
Be
glad
in
the
Lord
,
and
rejoice
ye
righteous
.
Phil.
4.
4.
Rejoice
in
the
Lord
alway
,
and
again
I
say
,
rejoice
.
I
wish
that
converted
persons
would
consider
1.
That
God
doth
not
reserve
all
their
joyes
unto
another
life
:
God
would
have
the
life
of
Grace
to
be
a
primordial
shadow
(
at
least
)
of
the
life
of
Glory
:
and
indeed
our
estate
of
Grace
is
an
Epitome
of
that
in
Glory
;
only
that
is
a
fuller
and
larger
Volume
:
We
have
the
same
God
,
the
same
Christ
,
the
same
Spirit
,
the
same
Communion
in
this
as
in
that
;
only
here
it
is
more
Mediate
,
there
more
Immediate
;
here
Imperfect
,
there
Perfect
;
here
Mixt
,
and
there
Pure
.
And
doest
thou
so
poorly
conceive
of
God
,
that
He
who
is
able
to
make
an
heaven
full
of
joy
to
Eternity
hereafter
,
is
not
able
or
willing
to
let
fall
a
few
drops
of
joy
upon
thy
soul
on
earth
?
Or
that
there
can
or
should
be
any
Communion
with
such
a
God
,
which
should
not
be
joyful
and
delightful
?
The
Emperor
would
have
none
to
go
away
sad
.
3.
God
would
have
the
Christians
life
,
as
to
be
the
fruit
,
so
to
be
the
credit
of
Grace
.
Grace
is
an
ornament
to
the
soul
,
and
spiritual
joy
is
an
Ornament
to
grace
:
It
testifies
to
the
world
,
that
conversion
quits
all
costs
:
What!
shal
madness
be
found
in
the
habitations
of
the
wicked
,
and
shall
not
joy
be
found
in
the
tabernacles
of
the
just
?
Shall
the
worldly
man
rejoice
in
a
Creature
,
and
shall
not
the
godly
man
rejoyce
in
his
God
?
Shall
the
condemned
malefactor
take
delight
,
and
shall
not
the
acquitted
person
take
comfort
?
Shall
wicked
men
suck
pleasure
out
of
bitter
waters
,
and
shall
not
good
men
draw
joy
out
of
the
wells
of
salvation
?
Joy
is
not
comely
for
a
fool
,
saith
Solomon
,
but
it
becomes
the
upright
to
rejoice
,
saith
David
.
4.
As
spiritual
joy
is
an
ornament
,
so
it
is
an
improvement
to
grace
.
It
is
a
certain
truth
,
that
grace
Spiritual
joy
will
exceedingly
facilitate
the
way
and
work
for
heaven
:
It
is
our
facundus
Comes
,
which
is
pro
Vehiculo
.
As
the
fear
of
the
Lord
is
our
treasure
,
Isa.
33.
6.
So
the
joy
of
the
Lord
is
our
strength
,
Neh.
8.
10.
An
heavy
,
dull
,
sad
spirit
,
is
a
burden
of●
it self
,
and
is
very
apt
to
make
every
thing
else
a
burden
:
Now
spiritual
joy
,
it
takes
off
dulness
and
deadness
,
and
enables
us
to
run
the
way
of
Gods
Commandments
,
and
to
run
the
race
that
is
set
before
us
.
Amanti
nihil
difficile
,
it
makes
our
spiritual
work
to
come
off
;
the
Wheels
run
if
oyled
.
Quest.
This
is
true
,
will
some
reply
;
but
what
should
converted
1.
To
persons
newly
converted
:
I
would
humbly
present
1.
Draw
up
your
spiritual
condition
to
some
issue
:
Do
not
live
with
a
doubtful
suspition
;
perhaps
you
are
converted
,
perhaps
Give
all
diligence
to
make
your
calling
and
election
sure
.
Therefore
do
this
;
bring
thy
souls
estate
to
the
word
,
(
that
is
the
rule
,
that
is
the
fire
,
that
is
the
touchstone
;
)
if
the
Word
of
God
will
approve
and
decide
for
thee
,
bless
God
,
and
maintain
the
truth
of
thy
spiritual
estate
,
against
all
the
suggestions
of
Satan
,
and
cavils
of
thine
own
heart
;
when
once
that
doth
say
,
truth
of
grace
is
in
thee
;
conscience
will
say
,
truth
of
comfort
belongs
unto
thee
.
2.
Get
a
little
more
faith
;
one
dram
more
would
turn
the
the
scale
,
and
settle
thine
heart
.
Faith
trades
with
the
Fountain
,
The
God
of
hope
fill
you
with
all
joy
and
peace
in
believing
,
Rom.
15.
13.
There
are
five
priviledges
of
Faith
:
It
hath
the
first
look
of
Mercy
,
it
hath
the
first
kiss
from
Christ
,
it
hath
the
first
news
of
acceptance
unto
Life
,
it
hath
the
first
answer
of
Peace
,
it
hath
the
first
draught
of
Joy
:
Oh
,
get
a
little
more
faith
;
a
little
more
faith
would
weaken
the
grounds
of
thy
fears
,
quell
the
motions
of
thy
doubts
,
clear
thy
way
to
the
fountains
of
comfort
,
imprint
on
thy
heart
a
most
joyful
Communion
with
thy
God
and
Christ
;
no
life
of
joy
,
but
that
of
faith
.
3
And
Learn
to
live
by
faith
,
and
then
you
will
have
more
Easeth
you
of
all
your
burthens
:
There
are
but
two
burthens
upon
us
;
1.
The
sinfull
,
Faith
sees
this
taken
off
by
Christ
,
He
bare
our
sins
:
2.
The
earthly
,
of
cares
;
Faith
sees
Gods
providence
taking
that
off
,
The
Lord
is
a
Sun
,
&c.
Psal.
84.
I
will
never
leave
thee
,
Heb.
13.
Bread
shall
be
given
to
him
,
his
waters
shall
be
sure
,
Isa.
33.
16.
Cast
your
care
on
him
,
for
he
careth
for
you
,
1
Pet.
5.
7.
2.
Secures
you
against
all
prejudices
and
hurts
:
Faith
finds
us
still
in
Gods
hands
,
and
in
a
safe
custody
:
Though
there
be
evils
in
the
world
,
yet
they
shall
not
come
nigh
you
;
and
his
work
goes
on
,
though
ours
do
not
:
God
is
with
you
,
who
can
be
against
you
.
There
's
a
Deluge
,
but
Noah's
in
the
Ark
;
a
storm
,
but
you
are
in
an
hiding
place
:
He
holds
you
in
his
hand
,
and
covers
you
under
his
wings
;
makes
all
things
to
work
for
good
.
Faith
sees
the
Trouble
and
the
Sanctuary
both
,
Occurrences
and
Providence
both
,
ruling
,
carrying
on
,
observing
,
watching
,
preserving
:
If
Earth
won't
keep
you
safe
,
Heaven
shall
.
3.
It
renders
the
present
possession
as
good
,
and
enough
:
Your
portion
is
so
:
For
what
is
a
Christians
portion
?
Is
not
God
?
is
not
his
favour
?
And
is
not
God
enough
?
is
not
his
favour
better
then
life
?
He
who
cannot
be
contented
with
a
God
,
and
a
Christ
,
and
a
Covenant
of
Grace
,
and
Heaven
,
will
be
satisfied
with
nothing
.
You
have
but
little
of
Earth
,
A●
but
you
have
God
and
Christ
.
If
a
man
have
but
a
little
Garden
,
yet
if
he
have
a
large
field
,
&c.
A
little
of
Earth
,
and
much
of
Heaven
,
makes
a
fair
Estate
.
4.
It
assures
you
of
supplies
universal
and
seasonable
.
Vniversal
;
I
shall
not
want
,
Psal.
23.
1.
No
good
thing
will
he
withhold
,
Psal.
84.
11.
No
good
for
soul
,
no
good
for
body
,
(
you
have
his
Bonds
for
both
;
)
and
this
is
for
life
;
Surely
goodness
and
mercy
shall
follow
me
all
the
days
of
my
life
,
Psal.
23.
Nay
,
for
everlastingness
;
I
will
marry
thee
to
my self
for
ever
,
Hos.
2.
19.
2.
Seasonable
;
In
an
acceptable
time
,
&c.
In
the
mount
God
will
be
seen
.
4.
Get
a
little
more
understanding
and
judgment
about
your
converted
and
gracious
condition
.
Shall
I
help
thee
a
little
with
a
few
Considerations
and
Informations
?
Know
then
,
1.
The
great
Fountain
of
thy
Joy
lies
more
in
thy
Justification
then
in
thy
Sanctification
.
Thou
hast
not
so
much
Holiness
as
another
,
but
thou
hast
of
Christs
Righteousness
;
thou
canst
not
apprehend
so
strongly
,
but
thou
art
apprehended
as
strongly
,
Christ
lays
as
fast
hold
of
thee
.
2.
That
Grace
and
Weakness
may
dwell
together
.
It
may
be
very
true
,
though
very
weak
,
the
smoaking
flax
,
and
the
bruised
reed
,
and
the
grain
of
mustard-seed
;
A
Father
hath
one
Child
in
the
Cradle
,
and
another
in
the
Shop
;
a
Shepheard
hath
Lambs
in
the
flock
,
as
well
as
Sheep
;
the
Gardiner
hath
Plants
,
as
well
as
Trees
;
and
Christ
hath
Babes
,
as
well
as
strong
Men
,
belonging
to
him
.
3.
That
the
least
Grace
,
and
the
great
Love
of
God
do
go
together
:
The
little
drop
of
Grace
comes
out
of
the
Ocean
of
his
great
Love
;
the
Peny
,
as
well
as
the
Shilling
,
bears
the
Superscription
.
4.
That
the
least
degree
of
true
Grace
denominates
the
condition
to
be
converted
:
I
would
believe
,
is
Faith
;
I
would
love
thee
,
is
Love
;
I
desire
to
do
thy
will
,
is
Obedience
:
Not
Strength
,
but
Truth
denominates
.
5.
True
Grace
and
many
Conflicts
go
together
:
Let
the
motions
of
sin
be
never
so
vile
,
but
I
hate
them
;
never
so
many
,
but
I
resist
them
;
here
Grace
is
the
Lord
which
rules
me
,
though
sin
be
the
Enemy
which
molests
me
.
Why
am
I
thus
?
Alas
,
there
are
contraries
in
thee
,
Light
and
Darkness
,
Flesh
and
Spirit
.
6.
True
Grace
and
some
Failings
may
lodge
together
:
I
may
at
the
same
time
be
a
Captive
to
Sin
,
and
yet
a
Servant
to
Grace
;
sin
may
sometimes
be
too
strong
even
for
him
who
hates
sin
.
7.
All
services
to
God
are
interpreted
and
accepted
by
God
according
to
the
will
of
a
converted
person
:
Although
thou
canst
not
pray
so
freely
,
so
fully
,
so
uniformly
,
yet
if
God
see
a
will
in
thee
desirous
so
to
do
,
it
shall
pass
for
currant
;
groans
,
and
sighs
,
and
chatterings
,
and
desires
,
and
tears
,
&c.
8.
Thou
never
doest
any
Duty
,
but
Jesus
Christ
gives
acceptance
unto
it
by
his
Intercession
;
his
sweet
Incense
takes
off
the
ill
savour
:
The
greatest
work
done
by
thee
,
if
it
comes
in
thy
own
name
,
is
rejected
;
the
weakest
,
if
presented
in
his
Name
,
a
sigh
or
groan
,
is
graciously
accepted
;
as
the
Sacrifices
by
the
Priest
.
9.
God
never
expects
thou
shouldest
buy
out
thy
own
pardon
,
or
bring
from
thy self
any
satisfaction
for
any
of
thy
sins
;
he
hath
designed
that
work
onely
to
Jesus
Christ
,
in
whom
he
hath
accepted
thee
,
and
for
whose
sake
alone
he
doth
and
will
discharge
thee
:
You
trade
in
Heaven
upon
gracious
terms
;
when
you
come
for
any
grace
and
help
,
thy
Reasons
and
Motives
are
in
God
,
who
gives
,
and
freely
gives
.
10.
As
soon
as
ever
converting
Grace
prevails
upon
thy
heart
,
Salvation
is
come
to
thy
soul
:
Thou
art
now
a
Believet
;
and
if
a
Believer
,
a
Son
;
and
if
a
Son
,
an
Heir
of
all
the
comfortable
Promises
now
,
and
a
Co-heir
with
Christ
hereafter
.
11.
The
Lord
will
bless
thy
buds
,
and
increase
thy
stock
of
Grace
:
He
will
water
,
as
well
as
plant
it
.
12.
That
little
Grace
shall
never
fail
thee
,
never
leave
thee
,
till
it
brings
thee
to
Heaven
:
The
greatest
Grace
is
imperfect
,
and
the
least
Grace
is
invincible
;
the
greatest
Grace
is
weak
,
and
the
weakest
Grace
is
immortal
.
Now
if
Christians
did
believe
all
these
Truths
,
and
would
consider
of
them
,
would
not
their
condition
be
more
joyfull
?
Here
's
a
Weakness
,
I
but
it
is
Grace
;
that
Grace
is
little
,
I
but
it
comes
from
Graciousness
,
and
makes
me
gracious
:
O
how
many
conflicts
!
I
but
't
is
'twixt
Grace
and
Sin
;
yea
,
and
many
sinnings
,
I
but
not
love
of
sin
,
no
voluntary
service
:
But
how
poor
in
Duties
!
I
but
God
regards
the
Will
:
But
what
will
become
of
me
for
my
former
sins
?
Why
!
Christ
hath
satisfied
,
and
God
hath
pardoned
:
But
if
I
had
strength
of
Grace
,
I
might
take
comfort
;
Why
!
the
weakest
Convert
is
a
Believer
,
and
the
weakest
Believer
hath
Christ
;
Ergò
.
Secondly
,
to
Persons
long
since
converted
;
What
should
they
Often
examine
and
review
your
Spiritual
condition
;
this
will
keep
you
and
God
friends
:
often
look
upon
the
evidences
of
Gods
favour
to
your
Souls
,
and
maintaine
and
cleare
them
if
blotted
;
Such
experiences
are
bathes
of
Comfort
:
Remember
the
days
of
old
.
2.
Be
upright
;
maintain
the
Oyl
,
and
you
maintain
the
light
.
The
work
of
Righteousness
shall
be
peace
;
and
the
effect
of
Righteousness
,
quietness
and
assurance
for
ever
:
Isai.
32.
17
A
stable
Spirit
will
further
a
stable
Joy
;
one
●●y
step
puts
the
bone
out
of
joynt
,
That
man
loseth
his
Spiritual
pleasure
,
who
steps
out
for
sinful
pleasure
;
remember
Davids
swarving
,
and
Peters
,
and
Jacobs
.
3.
Live
by
faith
:
We
never
meet
wi●h
more
troubles
Hold
up
close
communion
with
God
his
people
;
he
who
rrades
most
at
heaven
,
gets
the
greatest
stock
of
Grace
and
comfort
;
even
the
neglect
of
one
prayer
may
lose
a
man
much
comfort
;
be
satisfied
with
God
alone
,
and
let
not
out
your
minds
to
earthly
things
;
And
that
one
sermon
which
thou
didst
overslip
,
brought
in
exceeding
Joy
to
thy
fellow
Christian
.
5.
Walk
in
the
fear
of
God
all
the
day
long
:
Renew
a
solemn
and
speedy
Peace
upon
every
fall
;
Light
may
quickly
be
restored
to
a
candle
newly
blown
out
,
and
the
bone
displaced
may
presently
be
set
again
;
Let
not
a
disease
settle
.
7.
Engage
not
thy
mind
to
vain
and
new
Preserve
an
humble
and
contented
Spirit
.
Pride
is
the
father
of
discontentment
,
Be
active
and
thriving
.
That
FINIS
.