Mount
Sion
:
OR
,
The
Priviledge
and
Practice
OF
THE
SAINTS
.
Opened
and
Applied
By
that
faithful
Dispenser
of
the
Mysteries
of
Christ
,
WALTER
CRADOCK
,
late
Preacher
at
Alha●●ws
the
Great
in
London
.
Heb.
12.
22.
But
ye
are
come
unto
Mount
Sion
,
and
unto
the
City
of
the
living
God
,
&c.
Gal.
4.
26.
But
Jerusalem
which
is
above
is
free
,
which
is
the
Mother
of
us
all
.
CAMBRIDGE
:
Printed
by
M.
J.
1673.
To
the
Reader
.
THese
Sermons
being
exactly
penned
from
the
Authors
own
mouth
,
are
now
brought
to
publick
view
,
though
when
he
preached
them
,
had
not
the
least
thought
to
suffer
them
to
be
Printed
:
but
since
they
were
thus
prepared
to
come
abroad
into
the
world
,
the
pious
Author
finding
so
much
of
the
sweetness
of
Christ
in
viewing
of
them
,
could
not
turn
his
back
upon
them
.
As
for
this
godly
Author
,
his
worth
and
excellency
is
so
eminently
known
,
it
would
be
vanity
in
me
to
speak
any
thing
in
relation
to
his
praise
:
let
this
,
and
other
of
his
own
works
praise
him
.
Yet
thus
much
I
shall
say
,
That
I
do
verily
believe
,
that
he
preached
these
choyce
Lectures
from
the
bosome
of
Jesus
Christ
;
that
these
things
were
the
very
experiments
of
his
own
soul
,
and
the
lively
actings
of
the
Spirit
of
God
within
him
.
What
he
hath
seen
and
heard
,
he
hath
declared
,
that
we
might
have
fellowship
with
him
,
whose
fellowship
is
with
the
Eather
and
the
Son
,
1
Joh.
1.
3.
and
therein
shall
our
joy
be
full
.
These
Sermons
are
not
clothed
with
humane
Art
,
quaint
expressions
,
eloquent
Speculations
,
but
choose
rather
to
come
forth
in
the
nakedness
of
truth
,
not
with
the
enticing
words
of
mans
wisdome
,
but
in
the
demonstration
of
the
Spirit
,
and
of
power
.
Here
is
nothing
to
fill
thy
head
with
barren
notions
,
fruitless
opinions
,
or
meer
speculations
;
but
here
is
that
to
fill
thy
heart
with
the
glory
of
God
,
the
life
of
Christ
,
and
light
of
his
Spirit
.
I
shall
in
a
few
words
hint
out
what
thou
shalt
finde
in
these
ensuing
Discourses
.
1.
Mans
fleshly
righteousness
is
the
great
Idol
of
the
world
,
every
one
is
ready
to
fall
down
unto
it
,
and
call
it
blessed
.
This
is
Antichrist
coming
forth
in
the
habit
of
Christ
,
being
arrayed
and
decked
with
gold
,
precious
stones
,
and
pearls
,
whereby
the
Nations
are
deceived
;
but
when
we
know
the
righteousness
of
the
Lord
,
we
shall
cast
away
our
own
righteousness
,
and
(
as
the
Prophet
speaks
)
say
unto
i●
,
Get
ye
hence
,
Isa.
30.
22.
2.
Formality
is
in
no
less
esteem
among
us
then
the
former
.
What
is
the
Religion
of
most
people
but
a
meer
form
,
without
any
life
or
power
at
all
?
Astronomers
tell
us
,
that
the
upper
Planets
have
their
Stations
,
and
Retrogradations
,
as
well
as
their
direct
Motions
.
So
't
is
with
most
in
their
Religion
,
sometimes
they
move
forwards
,
sometimes
backward
,
sometimes
stand
at
a
stay
,
and
thus
they
tread
alwayes
in
one
circle
or
round
,
turning
like
a
door
upon
the
hinges
,
but
never
from
off
the
place
where
they
were
.
As
for
most
mens
hearing
,
praying
,
fasting
,
what
is
it
,
but
as
a
task
,
performed
so
coldly
,
that
there
is
no
principle
of
divine
life
in
it
?
and
thus
they
go
on
,
but
are
never
at
their
journeys
end
.
Men
commonly
use
what
they
should
enjoy
,
and
enjoy
that
they
should
use
;
they
will
use
the
Lord
whom
they
should
enjoy
,
and
they
will
enjoy
their
duties
and
performances
,
that
they
should
onely
use
:
thus
they
starve
their
souls
by
formality
in
Religion
.
3.
The
third
thing
we
may
take
notice
of
,
is
the
righteousness
of
Christ
commended
to
us
,
before
the
righteousness
of
Adam
.
Most
of
the
worlds
righteousness
proceeds
from
the
principles
of
the
old
Adam
,
which
is
corrupt
and
fleshly
;
what
is
this
but
to
be
born
of
Ishmael
the
son
of
the
bond-woman
,
to
come
unto
Mount
Sinai
in
Arabia
,
viz.
the
Covenant
of
Works
?
but
Jerusalem
which
is
above
is
free
,
which
is
the
Mother
of
all
the
first-born
of
God
,
viz.
the
Covenant
of
Grace
.
Vain
man
thinks
to
climb
to
heaven
by
his
own
righteousness
,
when
alas
!
it
is
but
of
the
first
Adam
,
natural
,
weak
,
and
fleshly
.
All
the
wisdome
,
knowledge
,
in
〈…〉tion
of
man
,
as
Tongues
,
Arts
,
and
Sciences
;
as
Philosophy
,
Logick
,
Rhetorick
,
&c.
all
these
are
but
to
repair
those
reliques
of
the
first
Adams
corrupted
principles
of
reason
and
understanding
:
therefore
if
we
go
to
patch
up
a
righteousness
of
these
,
we
do
but
build
what
the
Lord
will
have
destroyed
.
But
that
which
is
able
to
restore
us
,
is
an
establishment
of
the
righteousness
of
Christ
upon
our
hearts
,
by
the
participation
of
the
divine
Nature
.
Christ
performs
all
righteousness
for
his
Saints
,
and
then
works
all
righteousness
in
them
.
The
divine
Will
of
God
is
righteousness
,
now
Christ
is
that
divine
Will
,
brought
forth
in
a
Saint
,
working
after
the
Lords
own
pleasure
.
The
Civil
Law
doth
account
Elephants
and
Camels
to
have
the
nature
of
wilde
Beasts
,
though
they
do
the
work
of
tame
beasts
:
So
Adams
righteousness
commends
not
to
God
,
we
are
onely
accepted
in
the
beloved
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
ingratiated
through
that
beloved
.
The
divine
treasures
of
righteousness
are
first
in
Christ
,
and
by
our
union
with
him
we
come
to
enjoy
them
by
way
of
participation
.
4.
Substantial
and
reall
Holiness
set
out
to
be
farre
more
excellent
then
all
empty
Forms
,
or
meer
Professions
.
Holiness
is
God
,
stamped
and
printed
upon
the
soul
;
't
is
Christ
formed
in
the
heart
;
't
is
the
very
image
,
frame
and
disposition
of
the
holy
Spirit
within
us
.
The
Philosopher
could
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
God
was
but
an
empty
name
without
vertue
:
so
are
all
our
professions
of
Christ
without
holiness
,
that
being
the
very
marrow
and
quintessence
of
all
Religion
.
Holiness
is
something
of
God
in
us
,
it
proceeds
from
him
,
it
lives
in
him
;
God
can
no
more
be
separated
from
it
,
then
the
beams
from
the
Sun
.
Holiness
is
happiness
,
and
the
more
of
it
we
have
,
the
more
we
have
of
the
life
and
image
of
God
upon
us
.
Holiness
is
nothing
but
our
conformity
to
God
,
and
our
being
like
him
,
to
be
as
he
is
.
Holiness
is
the
new
frame
,
the
new
creation
,
the
wormanship
of
the
Lord
in
our
hearts
;
it
is
the
Lord
building
and
setting
up
his
own
Temple
,
Tabernacle
,
and
new
Jerusalem
within
us
,
filling
of
us
with
his
own
glory
,
writing
his
name
in
our
foreheads
,
by
imprinting
his
own
divine
image
upon
us
.
Oh
what
happiness
,
what
sweet
delight
,
and
harmony
of
heart
,
what
Soul-musick
,
and
spiritual
joy
is
there
in
having
our
soul
wrapt
up
in
the
divine
life
,
light
,
and
beauty
of
the
Lords
holiness
.
5.
Thou
hast
a
discovery
of
the
inability
of
mans
carnal
principles
or
reason
to
judge
of
spiritual
things
,
or
the
things
of
God
:
every
truth
is
discovered
by
principles
of
light
suitable
to
it self
.
Hence
it
is
that
the
Apostle
tells
us
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
animate
,
sensuall
,
or
naturall
man
;
and
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
spiritual
man
,
one
enlightned
by
the
Spirit
of
God
.
Now
the
natural
man
is
not
able
to
judge
of
things
above
the
principles
of
Nature
.
The
Apostle
tells
us
,
No
man
knows
the
things
of
a
man
,
but
the
spirit
of
man
which
is
in
him
,
1
Cor.
2.
11.
The
things
of
man
are
all
created
things
,
man
is
therefore
said
to
be
,
as
it
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
little
world
,
or
an
Epitome
or
Compendium
wherein
all
created
things
are
described
,
as
in
a
Map
or
short
Abridgement
.
Now
the
principle
of
reason
in
mans
heart
is
able
to
search
out
the
hidden
things
of
nature
.
But
this
large
principle
of
man
is
too
narrow
to
search
into
the
things
of
the
Spirit
:
so
saith
the
Apostle
,
1
Cor.
2.
11
,
12
,
14
,
15.
The
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
.
The
Spirit
searcheth
the
deep
things
of
God
.
And
again
he
saith
,
The
wisdome
of
the
Spirit
is
but
foolishness
to
the
naturall
man
.
And
why
so
?
because
saith
he
,
Spiritual
things
are
spiritually
discerned
;
that
is
,
they
are
to
be
understood
in
a
spiritual
sense
,
to
which
,
mans
carnal
reason
cannot
reach
.
But
now
saith
he
,
the
spirituall
man
discerneth
all
things
;
so
that
divine
things
are
onely
known
by
the
Spirit
;
't
is
the
Spirit
of
all
Truth
that
leads
into
all
Truth
.
Then
't
is
not
all
Maximes
and
Rules
,
't
is
not
Sy
〈…〉
gistical
Reasonings
and
Disputes
,
't
is
not
Books
an●
Treatises
,
't
is
not
all
Systems
and
Bodies
of
Divinity
,
that
can
reveal
the
secret
mysteries
of
Truth
,
but
it
is
the
work
of
the
Spirit
;
for
the
mystery
of
Christ
is
not
meerly
letter
and
form
without
,
but
a
quickning
Spirit
within
us
.
Yet
6.
We
are
taught
,
that
there
is
a
most
profound
spiritual
reasoning
in
godliness
;
and
that
it
is
the
highest
act
of
the
minde
,
which
is
the
highest
faculty
of
the
soul
.
The
minde
of
a
Saint
is
Gods
Throne
,
and
the
motions
of
the
minde
,
or
the
reasonings
thereof
,
is
nothing
but
Christ
swaying
the
soul
according
to
his
good
pleasure
.
It
's
true
,
that
reason
as
't
is
in
man
,
is
a
most
imperfect
and
weak
light
,
and
falls
short
of
the
light
of
God
,
being
depraved
,
and
mixt
with
much
darkness
,
and
so
is
unsuitable
to
judge
divine
things
:
but
reason
considered
in
its
height
and
excellency
,
is
no
other
then
Jesus
Christ
and
the
Spirit
:
then
so
much
as
reason
hath
of
the
light
of
God
,
so
much
it
hath
of
Jesus
Christ
.
Then
the
most
excellent
,
the
most
supreme
,
and
the
sublimest
reason
is
in
godliness
,
because
in
it
is
the
greatest
clearness
,
certainty
,
and
light
.
The
Apostle
calls
it
Demonstration
;
now
divine
reason
is
demonstration
,
which
is
an
evidencing
of
things
by
the
clearest
,
surest
,
and
most
irresistible
light
that
can
be
.
Now
Christ
is
this
spiritual
reason
,
for
saith
the
Apostle
,
that
which
manifests
is
light
,
Eph.
5.
13.
And
what
is
that
light
but
Christ
and
his
Spirit
?
Thus
I
have
given
thee
a
taste
of
things
,
to
set
an
edge
to
thy
appetite
,
that
thou
mayest
make
a
fuller
meal
of
Divine
Dainties
by
reading
the
ensuing
Treatise
,
where
thou
hast
a
Table
richly
spread
.
Now
if
thou
art
one
of
Christs
Friends
,
then
come
and
eat
of
this
honey
,
and
drink
of
this
wine
,
yea
eat
and
drink
abundantly
,
O
beloved
.
Here
thou
mayest
eat
,
and
not
〈…〉
et
;
here
thou
mayest
drink
,
and
not
be
drunken
:
the
more
thou
earest
,
the
stronger
will
thy
appetite
be
;
and
the
more
thou
drinkest
,
the
more
wilt
thou
thirst
,
and
yet
with
the
greatest
saturation
and
content
.
To
conclude
,
Thou
mayest
finde
much
of
Christ
in
this
Book
;
but
see
whether
thou
canst
finde
much
of
him
also
in
thine
own
heart
.
Now
that
these
things
,
which
are
here
written
with
Paper
and
Ink
,
may
be
written
upon
the
Table
of
thy
soul
by
the
finger
of
the
Spirit
,
is
the
prayer
of
him
,
who
is
Thine
in
the
Service
of
Christ
,
John
Robotham
.
Octob.
24.
1650.
SERMON
I.
Rom.
8.
4.
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
THe
main
drift
of
the
Apostle
in
this
Epistle
,
is
to
hold
forth
Justification
by
Faith
,
or
by
Free-grace
,
without
the
works
of
the
Law
.
And
in
Chap.
7.
the
Apostle
doth
answer
an
Objection
:
for
they
might
say
,
What
then
shall
we
do
with
the
Law
,
if
it
cannot
justifie
us
?
There
the
Apostle
tells
us
,
that
though
the
Law
cannot
justifie
us
,
yet
there
are
many
blessed
uses
,
both
for
Sinners
and
Saints
to
make
of
the
Law
:
of
which
I
shall
not
now
speak
.
Now
in
this
eighth
Chapter
the
Apostle
draws
this
conclusion
from
what
he
had
said
before
:
There
is
therefore
(
from
what
I
have
said
)
it
is
evident
that
there
is
no
condemnation
,
there
is
no
damnation
,
there
is
no
danger
of
Hell
to
them
which
are
in
Christ
Jesus
.
Now
he
opens
who
those
are
;
he
saith
they
are
those
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
And
he
gives
a
reason
of
it
in
ver.
2.
why
there
is
no
damnation
to
those
people
:
For
the
law
of
the
Spirit
of
life
in
Christ
Jesus
,
hath
made
us
free
from
the
law
of
sin
and
of
death
.
Now
he
amplifies
that
in
ver.
3.
For
what
the
law
could
not
do
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likeness
of
sinful
flesh
,
and
for
sin
,
condemned
sin
in
the
flesh
.
As
if
he
should
have
said
;
Thus
it
comes
about
that
we
are
now
free
from
the
law
,
and
that
there
is
no
damnation
to
us
,
because
saith
he
,
that
God
hath
sent
his
Son
in
the
likeness
of
sinful
flesh
,
like
one
of
us
;
and
he
hath
fulfilled
the
law
of
God
,
and
condemned
sin
;
therefore
there
is
no
sin
to
condemn
us
,
nor
no
jot
of
the
law
that
is
not
fulfilled
:
therefore
we
are
just
,
and
righteous
,
and
clear
.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
:
for
God
hath
sent
his
Son
to
condemn
sin
,
&c.
Now
in
the
fourth
Verse
it
is
more
particularly
expressed
;
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
I
shall
not
orderly
go
over
,
to
shew
the
Coherence
distinctly
,
as
I
might
;
but
briefly
as
I
can
,
come
to
those
Lessons
that
the
Lord
is
to
teach
us
.
That
the
Righteousness
of
the
law
might
be
fulfilled
in
us
,
&c.
There
are
in
the
words
two
things
.
Here
is
a
great
Priviledge
as
any
can
be
,
to
have
the
righteousness
of
the
law
fulfilled
in
us
.
And
here
are
secondly
the
parties
that
have
the
benefit
of
this
Priviledge
,
Those
that
walk
not
after
the
flesh
,
but
after
the
Spirit
.
Concerning
the
Priviledge
,
to
understand
the
words
a
little
.
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
:
That
the
law
might
be
fully
satisfied
in
point
of
righteousness
;
that
the
law
might
have
such
a
righteousness
,
which
indeed
the
law
requires
,
that
it
might
have
a
full
,
and
compleat
righteousness
in
us
.
So
that
briefly
these
are
the
Lessons
which
I
shall
open
from
hence
,
which
I
desire
that
our
souls
may
feed
upon
.
First
,
that
The
law
requires
of
every
man
a
righteousness
to
fulfill
it
.
Or
,
that
Every
man
is
bound
to
get
him
a
righteousness
to
fulfil
the
law
of
God
.
Every
man
is
bound
to
fulfill
the
law
of
God
.
That
is
one
thing
.
The
second
Lesson
will
be
this
,
that
The
law
is
perfectly
fulfilled
or
satisfied
in
all
true
Believers
.
And
thirdly
,
that
All
those
that
are
true
Believers
(
or
that
have
these
Priviledges
)
they
are
those
that
walk
not
according
to
the
flesh
,
but
according
to
the
Spirit
.
These
are
the
three
Lessons
I
shall
speak
of
.
I
say
first
,
The
law
requireth
a
righteousness
from
every
man
,
to
fulfill
it
.
Or
Every
man
is
bound
to
fulfill
the
law
of
God
.
That
is
the
first
thing
.
The
grounds
of
that
are
these
:
I
shall
but
touch
them
.
Reas.
1.
Because
that
God
made
man
,
man
was
his
creature
,
and
the
Lord
was
his
Soveraign
:
and
when
God
made
all
Creatures
,
you
know
he
made
laws
for
them
;
he
made
a
law
for
the
Sun
,
and
Moon
,
and
Stars
,
&c.
and
every
thing
goes
according
to
the
law
that
God
determined
for
it
.
Now
when
God
made
man
,
(
who
was
but
his
Creature
,
though
he
were
a
more
excellent
Creature
)
he
made
a
law
for
him
,
this
blessed
law
of
God
which
is
in
his
Book
here
,
the
Covenant
of
Works
,
as
it
was
sometimes
called
:
therefore
as
all
other
Creatures
were
bound
to
go
in
their
course
,
and
keep
their
peculiar
laws
that
God
laid
on
them
,
so
man
also
was
bound
to
keep
the
law
of
God
that
God
made
for
him
.
Reas.
2.
Another
thing
is
this
,
that
besides
the
Soveraignty
of
God
,
that
might
impose
a
law
upon
him
there
was
secondly
a
Compact
between
God
&
man
,
and
so
there
was
a
kind
of
bargain
:
for
God
laid
that
law
upon
man
,
and
Adam
as
a
publick
person
he
undertook
to
keep
that
law
by
a
contract
or
bargain
.
If
God
(
as
it
were
)
had
had
no
right
before
to
lay
it
on
him
,
yet
now
man
undertook
it
,
by
way
of
bargain
to
keep
the
law
of
God
.
Adam
first
did
it
,
and
might
have
done
it
:
and
afterwards
the
people
of
Israel
profess
to
do
it
;
All
these
words
we
will
do
:
we
will
keep
them
.
That
is
another
Reason
whereby
it
appears
,
that
every
man
and
woman
in
the
world
is
bound
to
fulfill
the
law
of
God
.
Reas.
3.
Another
thing
is
this
,
if
you
consider
what
there
is
that
might
free
a
man
from
keeping
a
law
that
is
laid
upon
him
,
you
shall
see
that
there
are
none
of
those
things
that
can
help
him
in
this
.
As
First
of
all
,
our
Laws
many
times
are
Repealed
;
and
that
Law
that
a
man
was
bound
to
keep
a
few
years
ago
,
he
is
bound
to
protest
against
now
;
as
the
Service-book
,
the
Common-Prayer
,
&c.
there
is
that
penalty
now
for
using
it
,
as
there
was
for
not
using
it
a
few
years
since
.
Now
it
is
not
so
with
the
law
of
God
;
Heaven
and
earth
shall
pass
away
,
but
one
jot
or
tittle
of
the
law
shall
not
pass
.
That
law
is
an
eternal
law
,
there
is
no
repealing
of
it
.
Then
secondly
,
you
know
Judges
and
Law-givers
among
men
may
be
corrupted
,
and
bribed
,
and
may
be
brought
to
dispense
with
their
own
Laws
,
nay
sometimes
to
go
against
their
own
laws
:
but
God
is
a
just
God
,
and
when
his
own
Son
,
the
Son
of
his
love
,
did
take
upon
him
to
be
born
under
the
law
,
and
to
be
a
Surety
for
man
,
he
endured
the
smart
of
the
law
,
and
was
dealt
with
as
if
he
had
been
another
.
Then
thirdly
,
there
is
no
evasion
,
or
escaping
:
among
men
there
is
.
If
a
man
break
the
Law
,
and
go
into
another
Country
,
he
is
clear
,
and
free
:
but
here
is
no
escaping
,
one
cannot
go
away
.
Whither
shall
I
go
from
thy
presence
,
saith
David
,
Psal.
139.
where
shall
I
hide
my self
from
thee
?
A
man
can
go
no where
but
the
law
of
God
will
be
on
him
.
So
that
every
man
and
woman
in
the
world
are
still
bound
to
fulfill
the
whole
law
of
God
,
or
to
get
a
righteousness
,
a
perfect
righteousness
to
satisfie
the
law
of
God
.
Now
there
are
but
three
wayes
in
the
world
to
fulfill
the
law
of
God
.
First
,
Either
a
man
must
do
it
in
his
own
person
,
as
most
men
do
(
besides
Papists
)
more
or
less
,
they
will
go
and
do
their
best
,
and
do
the
good
,
leave
the
evil
,
and
perform
duties
;
and
they
think
by
their
doing
to
keep
the
law
.
Or
else
secondly
,
by
suffering
,
that
is
,
partly
in
this
world
,
and
afterwards
in
Hell
:
for
that
is
the
business
of
Hell
,
for
Hell
is
nothing
but
the
place
where
people
are
fulfilling
the
law
of
God
.
What
doth
Cain
,
and
other
wretches
do
in
Hell
?
They
are
paying
the
debt
,
fulfilling
the
law
of
God
to
eternity
by
suffering
,
because
they
did
not
fulfill
it
by
doing
while
they
were
here
.
That
is
the
reason
that
they
are
in
Hell
for
ever
,
because
they
can
never
pay
the
debt
,
therefore
they
must
abide
there
for
ever
:
for
if
it
could
be
supposed
that
they
could
give
a
compleat
righteousness
that
might
satisfie
the
law
,
they
should
stay
in
Prison
no
longer
,
they
should
be
in
Hell
no
more
.
Then
thirdly
,
there
is
another
glorious
way
,
that
is
,
in
Jesus
Christ
:
Jesus
Christ
he
hath
kept
the
law
,
and
perfectly
fulfilled
it
;
now
a
man
by
believing
in
Jesus
Christ
,
and
by
being
united
to
him
,
and
married
to
him
,
that
in
his
own
person
hath
fulfilled
the
law
,
being
married
to
him
,
whatsoever
he
hath
is
yours
,
and
whatsoever
he
hath
done
,
it
is
as
if
it
had
been
done
by
you
;
all
shall
be
imputed
to
you
,
and
so
the
law
of
God
may
be
fulfilled
in
you
perfectly
,
and
you
shall
never
go
to
Hell
,
and
have
nothing
to
do
or
to
suffer
in
that
kinde
.
This
being
premised
briefly
;
the
Use
of
this
may
be
twofold
.
Vse
1.
To
shew
you
what
a
vain
and
foolish
thing
it
is
for
a
man
to
go
about
to
keep
the
law
of
God
in
his
own
strength
,
or
in
his
own
person
:
for
you
to
think
to
save
your
Souls
,
or
to
fulfill
the
righteousness
of
the
law
by
your
own
doings
.
Beloved
,
it
is
a
great
matter
to
bring
poor
sinners
to
be
awakened
to
see
their
sins
,
or
to
break
off
their
course
in
sin
:
for
there
are
many
Drunkards
,
and
Swearers
,
and
jeerers
of
Religion
,
and
Prophaners
of
the
Lords
day
,
that
sit
as
sots
all
the
year
,
and
are
never
awakened
:
but
generally
when
men
are
awakened
out
of
their
sins
,
this
is
the
resolution
of
all
mankinde
,
of
every
man
,
none
excepted
,
unless
God
have
mercy
on
him
;
he
is
ready
to
say
,
I
see
I
am
in
a
damnable
way
,
and
th●s
course
will
bring
me
to
Hell
,
by
the
grace
of
God
I
wil
turn
over
a
new
leaf
,
and
now
I
will
hear
Sermons
,
I
was
wont
to
jeer
at
them
,
and
I
will
get
me
a
Practice
of
Piety
,
or
some
other
good
Book
&
I
will
have
prayers
in
my
house
,
and
I
will
be
drunk
no
more
,
and
swear
no
more
;
I
will
be
a
new
man
,
I
will
avoid
that
which
is
evil
,
&
do
that
which
is
good
.
And
mark
it
,
this
is
more
natural
to
man
then
sin
:
it
is
more
natural
to
man
to
be
righteous
then
to
be
sinfull
;
because
he
was
righteous
before
he
was
sinful
.
The
liquor
that
is
put
first
into
a
vessel
,
the
vessel
keeps
the
taste
of
that
longer
then
of
any
that
is
put
into
it
afterwards
.
Now
God
at
first
made
man
righteous
,
and
man
is
more
apt
to
fall
to
that
kinde
of
righteousness
,
then
to
any
sin
.
And
this
is
the
great
misery
of
people
,
every
one
in
some
fashion
or
other
,
this
is
his
business
he
goes
about
,
to
fulfill
the
law
of
God
in
his
own
person
:
and
there
you
shall
have
one
praying
,
and
another
crying
,
and
another
keeping
so
many
fasts
,
and
dayes
of
humiliation
upon
humiliation
;
and
the
end
of
all
is
,
if
men
had
eyes
to
see
it
,
his
endeavour
is
to
fulfill
the
law
of
God
;
he
endeavours
to
scrape
,
and
to
get
up
a
righteousness
to
pay
the
law
of
God
.
You
cannot
conceive
,
and
comprehend
how
subject
you
and
I
are
to
this
misery
;
and
how
this
is
in
your
very
bones
(
as
it
were
)
and
I
fear
truly
it
is
the
greatest
part
of
your
Religion
,
and
the
most
of
your
Profession
,
is
nothing
but
to
endeavour
to
get
a
righteousness
to
fulfill
the
law
of
God
,
though
some
do
it
in
a
closer
,
finer
way
then
others
.
Now
I
beseech
you
consider
this
word
,
lay
down
this
throughly
in
your
hearts
,
that
it
is
a
vain
thing
so
to
do
;
and
who
would
go
about
a
vain
thing
,
a
thing
that
he
shall
never
bring
to
perfection
?
For
it
is
not
every
paltry
righteousness
that
can
fulfill
the
law
of
God
.
It
is
not
ten
thousand
fastings
that
can
fulfill
the
law
of
God
;
it
is
not
praying
in
your
family
three
times
a
day
that
can
fulfill
the
law
.
I
speak
not
against
these
things
in
their
right
way
and
course
:
but
all
will
not
do
in
this
respect
;
for
if
you
fail
but
once
,
if
you
miss
but
one
farthing
you
are
gone
,
if
you
have
but
one
bad
thought
in
all
your
life
,
you
are
lost
.
Therefore
I
would
have
you
despair
of
getting
by
your
own
doing
,
and
suffering
,
any
righteousness
to
fulfill
the
law
of
God
,
never
go
about
it
.
No
wise
man
will
go
and
build
a
Castle
in
the
Aire
.
It
is
reason
,
and
argument
enough
in
any
naturall
business
to
make
a
man
desist
,
to
tell
him
it
is
a
vain
thing
,
it
is
a
work
that
will
never
come
to
perfection
,
therefore
desist
,
and
give
over
,
and
think
of
some
other
course
.
Why
should
we
not
prevail
in
spiritual
things
,
as
well
as
in
natural
?
Let
every
man
lay
down
this
for
a
certain
truth
,
for
a
certain
conclusion
in
his
Soul
,
That
I
were
as
good
be
a
sinner
,
as
a
righteous
man
in
my
own
person
,
in
respect
of
fulfilling
the
law
,
I
am
sure
I
shall
never
do
it
;
but
as
a
Snow-ball
,
the
more
it
is
rolled
,
the
bigger
it
grows
:
so
the
more
you
go
on
,
and
endeavour
to
get
a
righteousness
to
fulfill
the
law
,
the
farther
off
you
will
be
:
for
(
as
I
said
)
if
you
fail
but
once
,
you
are
guilty
of
all
.
And
as
you
cannot
reach
it
by
doing
,
so
not
by
suffering
;
for
what
men
have
mist
in
doing
,
they
shall
be
suffering
to
all
eternity
in
Hell
:
but
the
law
is
so
holy
,
and
God
is
so
glorious
whose
law
you
have
broken
,
that
when
you
have
suffered
millions
,
yet
the
debt
will
be
still
unpaid
.
Therefore
who
would
be
so
mad
(
as
Paul
calls
the
Galatians
mad
Galatians
;
Who
hath
bewitched
you
?
)
it
is
a
kinde
of
madness
for
any
man
to
attempt
in
his
own
person
,
by
doing
or
suffering
to
fulfill
the
righteousness
of
the
law
,
or
to
justifie
,
and
save
his
Soul
.
You
will
say
,
We
grant
it
is
true
,
and
therefore
the
Papists
are
much
to
blame
,
that
labour
to
be
justified
by
their
works
.
They
are
so
,
and
so
are
many
others
much
to
blame
besides
them
;
and
blessed
is
that
man
or
woman
among
you
,
whosoever
it
be
,
that
doth
not
in
some
measure
in
his
own
person
endeavour
to
make
up
his
own
righteousness
.
It
is
a
thing
that
sticks
nearer
to
you
then
you
are
aware
of
:
though
it
may
be
at
sometimes
you
see
Christ
,
and
justification
by
him
clearly
,
yet
at
other
times
you
know
how
many
pangs
,
and
how
many
secret
glances
we
have
at
our
justification
by
our
own
works
:
take
notice
of
the
vanity
of
this
.
That
is
one
word
.
Vse
2.
Me-thinks
this
should
move
you
above
all
things
in
the
world
if
it
were
considered
,
and
oh
that
the
Lord
would
be
pleased
yet
to
open
your
eyes
while
it
is
called
to
day
!
I
say
,
this
should
be
one
of
the
greatest
motives
in
the
world
to
come
to
Jesus
Christ
,
to
get
into
Christ
,
to
receive
Jesus
Christ
,
and
in
him
(
as
I
shall
shew
after
)
you
shall
have
a
righteousness
that
hath
fulfilled
the
law
.
Let
every
man
say
,
I
see
here
is
law
that
God
hath
laid
upon
me
,
I
am
subject
to
it
,
and
this
law
must
be
fulfilled
,
there
is
no
help
for
it
,
every
man
is
bound
to
it
,
he
must
have
a
righteousness
to
satisfie
the
law
,
Heaven
and
earth
shall
pass
away
,
rather
then
that
shall
not
be
.
Now
there
are
but
three
wayes
to
fulfill
it
;
Either
in
mine
own
person
here
;
or
to
suffer
for
ever
in
Hell
;
or
else
to
believe
in
,
and
receive
another
that
may
do
it
for
me
.
Now
we
neither
our
by
doing
or
suffering
can
get
such
a
righteousness
,
that
is
clear
:
therefore
there
is
but
one
way
,
that
is
,
in
Jesus
Christ
,
there
is
a
perfect
righteousness
in
him
,
he
hath
fulfilled
the
law
;
get
into
him
,
and
be
one
with
him
,
and
then
we
shall
be
able
to
say
perfectly
with
Paul
,
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
that
believe
,
and
are
in
Jesus
Christ
.
There
is
but
that
one
way
:
now
when
there
is
but
one
way
,
me-thinks
there
needs
no
deliberation
,
or
consultation
.
In
worldly
things
,
when
there
are
divers
wayes
and
courses
that
a
man
may
take
,
he
will
consult
with
his
friends
,
which
to
take
,
this
,
or
that
,
or
the
other
;
but
when
there
is
but
one
way
,
there
needs
no
consultation
.
So
if
there
were
two
,
or
three
,
or
many
wayes
to
Heaven
,
we
might
consult
which
way
to
take
:
if
there
were
as
many
wayes
as
you
imagine
,
and
make
in
your
own
heads
;
if
Antinomianism
were
the
onely
way
,
or
Presbyterians
,
or
Independents
were
the
onely
way
,
men
might
demurre
:
but
in
Gods
language
there
is
but
one
way
,
and
that
is
the
Way
,
the
Truth
,
and
the
Life
:
Jesus
Christ
is
the
way
,
go
out
of
that
,
and
you
wander
for
ever
,
he
is
the
onely
sacrifice
,
miss
that
,
and
there
is
no
more
sacrifice
for
sin
.
There
is
but
this
one
thing
necessary
;
there
is
no
other
way
in
the
world
but
Jesus
Christ
,
there
is
no
other
name
under
heaven
by
which
you
can
be
saved
.
Therefore
we
should
do
in
our
condition
just
as
a
man
that
were
fallen
into
a
great
pit
,
that
were
full
of
stones
,
and
snakes
,
and
serpents
,
and
fire
,
and
all
that
we
can
imagine
to
be
terrible
and
miserable
,
and
there
comes
a
man
and
casts
a
Rope
into
this
great
deep
pit
;
you
need
not
perswade
the
man
to
lay
hold
of
it
,
he
would
presently
catch
at
it
as
soon
as
it
comes
.
Why
so
?
Because
he
knows
he
is
in
a
miserable
case
,
and
there
is
no
other
way
to
help
him
but
that
.
We
are
fallen
into
such
a
pit
,
where
there
are
snakes
,
and
scorpions
,
and
serpents
,
and
fire
;
the
sting
of
sin
,
the
curse
of
the
law
,
the
wrath
of
God
,
we
are
in
the
paws
of
the
Devil
,
we
are
in
a
manner
in
Hell
already
;
and
God
hath
sent
his
S●n
Christ
,
and
hath
put
righteousness
in
him
,
and
he
hath
let
down
this
Rope
,
that
poor
sinking
miserable
Creatures
might
lay
hold
on
it
.
Therefore
what
shall
I
say
to
you
but
this
?
I
beseech
you
stand
not
trifling
,
and
dallying
,
and
whining
,
and
go
to
this
Preacher
,
and
say
,
what
shall
I
do
Sir
?
and
to
that
Christian
,
what
course
shall
I
take
?
as
though
there
were
many
wayes
,
and
you
had
choice
of
things
.
What
shouldest
thou
do
,
but
study
Jesus
Christ
throughly
,
and
roundly
,
make
a
work
of
it
,
or
else
thou
wilt
be
damned
.
There
is
no
other
way
left
,
there
is
no
other
means
to
be
had
;
God
will
not
abate
one
farthing
token
,
the
law
must
be
satisfied
:
as
the
people
of
Israel
in
Egypt
when
they
made
brick
,
they
must
bring
in
such
a
number
;
so
the
law
must
be
perfectly
satisfied
,
and
thou
art
not
able
to
do
it
by
doing
here
,
or
by
suffering
in
Hell
:
therefore
what
shall
I
do
?
Receive
Jesus
Christ
,
study
Jesus
Christ
;
and
resign
thy self
wholly
up
to
Jesus
Christ
,
and
stand
not
trifling
,
and
dallying
,
till
thou
go
to
the
Devil
in
Hell
,
as
many
do
.
If
there
were
twenty
wayes
to
Heaven
,
God
might
say
,
I
wonder
not
that
yonder
people
stand
musing
,
and
consulting
a
twelve-month
together
;
but
when
there
is
but
one
way
,
and
yet
people
stand
moping
,
it
is
that
that
angers
God
.
Therefore
remember
that
in
Zeph.
2.
1.
Gather
your selves
together
before
the
decree
bring
forth
:
before
the
day
pass
as
the
chaff
,
&c.
Seek
ye
the
Lord
,
&c.
Gather
your selves
together
:
He
doth
not
mean
in
Companies
,
as
you
use
to
meet
in
the
Guild-Hall
;
but
the
meaning
is
,
when
he
saith
Gather
your selves
together
,
that
man
is
a
worried
creature
,
a
shattered
thing
,
as
Solomon
saith
,
The
eyes
of
a
wise
man
are
in
his
head
,
but
the
eyes
of
a
fool
are
over
the
world
.
There
are
abundance
of
men
that
have
their
understandings
go
in
the
world
this
way
,
and
that
way
;
but
gather
your selves
together
:
How
?
To
get
into
Christ
:
you
hear
that
there
is
no
Righteousness
but
his
will
serve
the
turn
,
gather
your selves
to
study
Christ
,
to
obey
Christ
,
to
receive
Christ
,
to
love
Christ
,
and
to
resign
your selves
to
Jesus
Christ
,
in
whom
there
is
a
perfect
righteousness
.
That
is
one
Lesson
you
should
desire
the
Lord
to
teach
you
hence
.
The
next
Lesson
is
this
,
that
The
Righteousness
of
the
Law
is
fulfilled
in
all
true
Believers
.
Saith
the
Apostle
,
That
the
law
might
be
fulfilled
in
us
.
In
us
;
we
are
not
to
understand
it
personally
,
as
though
any
Saint
,
though
it
were
Abraham
himself
,
were
able
in
his
own
person
to
fulfill
the
law
;
but
the
meaning
of
it
is
,
in
respect
of
the
union
that
we
have
with
Jesus
Christ
,
who
is
our
Husband
,
and
our
Head
.
The
law
is
perfectly
fulfilled
by
him
,
therefore
it
is
perfectly
fulfilled
by
me
,
because
I
am
united
to
him
.
The
law
is
not
perfectly
fulfilled
by
me
,
because
I
do
more
good
,
or
do
less
evil
then
another
,
but
onely
the
law
is
fulfilled
,
and
hath
reason
to
be
satisfied
,
because
I
am
married
to
one
that
hath
done
it
,
and
that
perfectly
.
Now
you
shall
see
divers
Scriptures
that
hold
it
forth
blessedly
.
As
those
phrases
in
Galat.
2.
the
latter
end
,
where
it
is
said
we
are
dead
to
the
law
:
I
through
the
law
am
dead
to
the
law
;
I
am
crucified
with
Christ
.
I
am
dead
to
the
law
:
What
is
the
meaning
of
that
?
That
is
,
I
am
dead
to
the
law
,
as
it
is
a
Covenant
of
works
;
the
law
hath
no
more
to
do
with
me
,
then
the
Laws
of
men
have
to
do
with
a
man
that
is
in
debt
when
he
is
dead
,
when
he
is
dead
he
is
free
from
it
.
So
the
law
is
paid
by
Jesus
Christ
,
it
is
fully
satisfied
,
I
owe
not
one
farthing
,
or
farthing
worth
to
the
Law
:
I
am
dead
to
the
law
.
And
so
in
Rom.
7.
you
know
,
how
by
the
comparison
of
a
man
and
his
wife
,
we
are
said
to
be
dead
to
the
law
of
God
.
The
meaning
is
not
as
though
the
substance
and
matter
of
the
law
were
not
eternal
,
and
a
rule
for
all
Saints
,
doubtless
it
is
in
the
New
Testament
as
well
as
in
the
Old
:
but
the
law
as
it
is
a
Contract
,
a
Bond
,
a
Bargain
,
as
it
is
a
Covenant
of
works
between
God
and
us
,
it
is
perfectly
fulfilled
by
Christ
,
and
we
are
dead
to
it
,
we
are
free
from
it
,
or
delivered
from
it
.
And
that
is
the
reason
that
in
Heb.
12.
it
is
said
,
in
Mount
Sion
we
are
come
to
the
Spirits
of
just
men
made
perfect
;
that
is
,
not
of
just
men
personally
,
just
in
their
dealings
,
though
that
follow
in
a
sort
:
but
the
meaning
is
,
that
every
Saint
that
is
in
Jesus
Christ
is
perfectly
a
just
man
,
or
a
just
woman
,
by
reason
of
their
marriage
with
Jesus
Christ
,
who
hath
obtained
a
perfect
righteousness
,
or
justice
for
them
.
So
in
Rom.
3.
you
have
there
also
a
blessed
place
,
where
the
Apostle
saith
we
are
saved
,
not
onely
by
the
mercy
of
God
,
but
by
his
righteousness
.
Therefore
it
is
three
times
repeated
,
we
are
saved
by
the
righteousness
of
God
;
and
again
,
by
the
righteousness
;
and
again
in
ver.
26.
the
third
time
,
to
declare
,
I
say
,
at
this
time
his
righteousness
.
What
is
the
righteousness
of
God
?
that
is
,
saith
he
,
that
he
is
just
,
and
a
justifier
of
them
that
believe
in
Jesus
Christ
.
It
is
just
,
and
righteous
with
God
to
save
his
people
that
believe
in
Jesus
Christ
.
Why
so
?
Because
Jesus
Christ
hath
fulfilled
to
a
tittle
all
the
law
of
God
for
them
.
Vse
1.
I
shall
give
you
but
one
word
of
Use
,
and
leave
the
Reasons
,
and
the
further
enlarging
of
it
till
the
Afternoon
.
And
the
word
that
I
desire
to
make
known
to
you
from
the
Lord
is
this
,
To
instruct
and
help
you
a
little
to
understand
where
your
righteousness
doth
lye
,
or
upon
what
your
justification
is
built
.
For
this
is
the
misery
,
the
general
misery
of
most
Christians
,
that
they
mislay
their
justification
:
they
do
lay
it
partly
upon
faith
,
and
partly
upon
their
sanctification
and
holiness
;
and
that
is
the
reason
that
when
a
poor
soul
,
it
may
be
,
is
tempted
to
some
sin
,
and
hath
some
strong
lust
,
he
loseth
his
faith
,
and
his
assurance
,
and
his
peace
of
conscience
,
because
he
grounds
his
Saintship
,
and
his
justification
upon
his
holiness
.
Now
Beloved
,
this
is
it
that
I
would
desire
the
Lord
to
bring
you
and
me
to
,
to
know
that
I
am
a
just
man
onely
by
the
righteousness
that
is
in
Christ
,
that
the
law
is
perfectly
fulfilled
for
me
by
Jesus
Christ
,
and
not
partly
by
him
,
and
partly
by
me
,
but
onely
and
perfectly
by
him
,
and
I
am
called
just
,
but
onely
as
,
or
because
I
am
united
to
him
that
hath
gotten
a
perfect
righteousness
for
me
.
Then
let
me
build
my
Justification
upon
that
onely
,
and
not
upon
what
I
am
;
not
upon
my
temper
,
or
upon
my
graces
,
or
my
gifts
,
or
the
like
:
take
heed
of
that
;
but
let
it
be
built
wholly
upon
Jesus
Christ
,
his
death
and
resurrection
.
He
was
delivered
for
our
offences
,
and
rose
again
for
our
justification
.
Let
us
build
upon
that
,
that
we
may
come
to
this
temper
,
once
to
have
our
justification
in
a
stock
clearly
in
Jesus
Christs
hands
,
that
when
we
do
good
we
may
not
imagine
that
we
are
a
jot
the
more
justified
,
or
when
we
fall
or
fail
in
good
,
we
may
not
conceive
that
we
are
a
jot
less
justified
then
before
,
that
though
one
day
we
have
our
hearts
inlarged
to
do
good
,
and
to
do
more
good
in
one
day
then
it
may
be
we
did
in
a
moneth
before
,
yet
this
goes
not
to
the
stock
of
my
justification
,
I
am
not
one
jot
the
more
justified
:
and
sometimes
God
leaves
the
flesh
,
and
the
remnants
of
sin
that
foil
us
,
and
I
will
mourn
for
it
,
and
be
humbled
for
it
,
as
a
transgression
against
my
father
,
but
I
am
not
a
jot
more
unjustified
then
I
was
before
in
the
sight
of
God
,
in
regard
of
the
Covenant
of
works
that
Christ
hath
fulfilled
.
So
thus
I
would
have
you
do
as
your
Merchants
and
Tradesmen
in
your
City
,
you
have
a
certain
Stock
,
that
you
lock
,
it
may
be
,
in
an
iron
Chest
,
and
that
stock
is
the
quick
as
you
call
it
,
and
you
have
besides
so
many
pounds
,
or
so
many
hundreds
that
you
turn
and
wind
about
through
all
the
year
,
as
you
have
occasion
;
but
from
the
stock
,
the
quick
,
you
will
not
lay
any
thing
out
of
that
,
you
will
not
touch
that
,
but
lay
out
in
expences
,
and
winde
and
turn
the
rest
.
Just
so
I
would
have
it
with
you
,
that
seeing
justification
is
onely
built
on
Christ
,
and
I
have
the
word
of
faith
to
certifie
me
of
it
,
and
the
Spirit
of
faith
to
shew
it
me
within
,
I
would
not
have
my
good
or
evil
to
be
an
ingredient
into
that
,
but
leave
that
as
a
stock
clearly
in
the
hands
of
Jesus
Christ
.
Or
as
we
see
a
maid
or
woman
that
spins
,
she
holds
one
hand
steady
,
and
turns
about
the
wheel
with
the
other
:
so
our
justification
we
should
hold
it
steady
,
for
it
is
not
built
at
all
upon
any
thing
that
is
in
us
,
but
let
us
turn
and
winde
the
rest
,
that
is
,
Sanctification
,
we
must
strive
against
sin
,
and
mourn
for
it
,
but
leave
justification
wholly
to
Christ
,
for
it
is
not
built
on
me
,
but
is
onely
by
the
death
and
resurrection
of
Christ
.
Therefore
as
Christ
saith
,
Luk.
18.
when
we
have
done
all
the
good
we
can
,
say
we
are
unprofitable
servants
;
I
have
not
gotten
one
farthing
to
day
,
nor
in
all
my
life
to
help
to
fulfill
the
law
of
God
,
or
to
help
to
my
justification
,
that
is
onely
in
the
hands
of
Christ
,
that
is
my
quick
,
my
cash
,
my
stock
,
and
when
thou
failest
,
and
seest
lusts
,
and
pride
,
and
wantonness
arise
in
thee
,
say
,
this
hath
no
influence
to
hinder
my
justification
,
it
is
no
ingredient
into
that
,
that
is
built
upon
another
thing
,
it
is
wholly
in
Christ
and
his
righteousness
;
he
hath
fulfilled
the
law
,
and
I
am
just
by
marriage
,
and
by
union
with
him
.
Therefore
I
will
go
and
take
my
sins
,
and
mourn
for
them
,
&
desire
God
to
cleanse
me
from
them
,
but
I
must
hold
the
quick
still
,
hold
justification
untouched
,
and
unshaken
,
and
unmoveable
in
the
hands
of
Jesus
Christ
.
I
shall
leave
the
inlargement
of
this
and
other
things
till
the
Afternoon
.
SERMON
II.
Rom.
8.
4.
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
THere
are
three
Lessons
that
we
should
learn
from
these
words
.
The
first
is
implied
,
That
the
righteousness
of
the
law
must
be
fulfilled
.
Or
,
Every
man
is
bound
to
fulfill
the
law
of
God
.
That
we
have
already
done
with
.
Secondly
,
That
the
Law
of
God
is
perfectly
fulfilled
in
all
true
Believers
.
Thirdly
,
That
true
Believers
are
they
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
We
made
some
entrance
upon
the
second
,
That
the
righteousness
of
the
law
is
fulfilled
in
all
true
believers
.
I
spake
a
little
of
this
,
and
shall
adde
something
further
to
what
I
said
,
if
God
will
.
The
righteousness
of
the
law
is
fulfilled
in
every
true
believer
.
Not
personally
,
as
I
told
you
:
for
there
is
no
Saint
,
no
not
Abraham
himself
that
can
say
,
the
righteousness
of
the
law
is
fulfilled
in
me
,
that
is
,
personally
;
that
I
have
walked
so
the
law
is
satisfied
by
my
walking
.
But
the
righteousness
of
the
law
is
fulfilled
in
us
,
not
personally
,
but
in
us
by
reason
that
Christ
and
we
are
one
,
and
he
is
made
righteousness
to
us
,
1
Cor.
1.
30.
He
is
made
of
God
to
us
,
wisdome
,
righteousness
,
sanctification
,
and
redemption
:
then
whatsoever
Christ
is
,
or
hath
,
it
is
ours
.
Therefore
saith
the
Apostle
,
The
righteousness
of
the
law
is
fulfilled
in
us
.
He
doth
not
say
,
it
is
fulfilled
in
Christ
,
though
that
be
true
,
but
he
takes
the
boldness
to
say
,
it
is
fulfilled
in
us
,
by
virtue
of
our
union
with
Jesus
Christ
.
So
in
every
true
Saint
or
believer
,
the
righteousness
of
the
law
through
Christ
is
perfectly
fulfilled
.
The
weakest
Saint
,
if
he
be
a
true
Saint
,
he
hath
perfectly
fulfilled
the
law
of
God
,
he
hath
perfectly
satisfied
every
demand
that
the
law
can
make
,
he
hath
perfectly
paid
every
peny-worth
of
debt
that
he
oweth
to
the
law
:
the
weakest
Saint
,
it
may
be
a
poor
Saint
that
men
can
see
nothing
but
corruption
in
all
the
day
,
and
all
the
week
,
and
all
the
year
long
almost
,
yet
that
man
,
if
he
be
a
true
Saint
,
though
he
be
weak
,
hath
perfectly
in
Christ
kept
the
law
of
God
,
and
is
a
just
man
,
and
the
law
of
God
cannot
come
upon
him
,
nor
the
Sergeant
the
Devil
to
arrest
him
for
one
peny
or
farthing
,
because
he
can
say
as
Paul
saith
here
,
The
righteousness
of
the
law
is
fulfilled
in
us
.
Therefore
that
is
the
reason
,
as
I
told
you
,
that
Paul
saith
,
I
am
dead
to
the
law
,
that
is
,
I
am
as
free
from
the
law
as
a
man
that
is
dead
:
when
a
man
is
dead
,
the
law
goes
no
further
on
him
.
So
it
is
said
,
we
are
delivered
from
the
law
,
and
freed
from
the
law
:
and
that
is
the
reason
also
that
the
Apostle
three
times
in
one
Chapter
puts
our
salvation
upon
the
righteousness
of
God
;
he
faith
not
by
the
mercy
of
God
,
though
that
be
true
,
there
is
infinite
mercy
,
but
saith
he
,
that
God
might
declare
his
righteousness
in
Christ
to
save
us
.
It
is
a
merciful
thing
for
God
to
give
us
Christ
,
and
to
give
us
hearts
to
know
that
Christ
,
and
to
believe
in
that
Christ
,
it
is
infinite
mercy
:
but
now
that
we
are
in
Christ
,
and
united
in
him
,
as
there
was
mercy
,
so
it
is
righteous
,
and
just
with
God
to
save
us
,
because
we
are
righteous
persons
.
Mistake
me
not
,
I
say
every
poor
Saint
through
Christ
is
a
righteous
person
,
a
just
man
:
I
say
in
and
through
Christ
,
he
hath
taken
away
all
our
sins
,
and
forgiven
all
our
iniquities
,
Coloss
.
2.
So
that
when
God
saves
believers
,
he
doth
not
onely
save
them
out
of
mercy
,
but
out
of
righteousness
,
he
can
do
no
otherwise
:
therefore
it
is
three
times
over
,
his
righteousness
,
his
righteousness
,
his
righteousness
,
Rom.
3.
And
that
is
a
blessed
word
in
Heb.
12.
Ye
are
come
to
the
spirits
of
just
men
made
perfect
.
I
do
not
conceive
that
it
is
spoken
of
the
spirits
of
men
in
heaven
,
as
many
do
;
and
no
wonder
they
mistake
,
for
I
did
so
for
many
years
.
That
place
it
looks
so
like
heaven
,
that
I
took
it
for
heaven
it self
;
Ye
are
come
unto
mount
Sion
,
to
the
general
assembly
,
and
Church
of
the
first-born
,
and
to
the
spirits
of
just
men
made
perfect
.
A
man
would
think
it
were
heaven
it self
;
it
is
called
heaven
,
but
it
is
nothing
in
the
world
but
the
glorious
estate
of
the
Saints
in
Jesus
Christ
under
the
New-Testament
,
as
you
may
see
afterwards
.
Therefore
,
as
Christ
saith
,
let
this
word
sink
into
your
hearts
,
that
if
thou
be
a
right
believer
,
thou
art
perfectly
just
and
righteous
through
Jesus
Christ
,
as
if
thou
hadst
never
sinned
against
the
law
of
God
:
not
by
thy
own
righteousness
,
but
by
the
righteousness
of
Jesus
Christ
.
For
what
can
be
said
more
?
faith
the
Apostle
,
The
righteousness
of
the
law
is
fulfilled
.
He
doth
not
say
we
have
a
piece
of
it
,
but
it
is
fulfilled
,
that
is
,
to
an
Iota
or
tittle
;
the
law
cannot
say
,
Black
is
thine
eye
,
because
Christ
hath
paid
and
done
all
that
it
can
demand
.
Now
to
give
you
a
word
or
two
of
the
grounds
or
Reasons
,
to
help
you
to
believe
this
truth
,
to
shew
you
how
it
comes
about
.
It
comes
about
three
wayes
,
I
mean
it
will
be
clear
to
you
three
wayes
,
if
you
consider
three
things
.
Reas.
1.
First
,
You
must
consider
that
Jesus
Christ
,
which
is
our
Surety
,
he
was
sent
of
the
Father
,
out
of
his
love
as
a
publick
person
to
fulfil
the
law
of
God
,
by
doing
and
suffering
as
a
publick
person
.
There
is
much
comfort
in
that
.
Beloved
,
you
can
never
throughly
understand
your
justification
,
unless
you
study
the
first
Adam
,
what
kinde
of
person
Adam
was
,
as
you
may
see
in
Rom.
5.
Now
the
Lord
Jesus
,
he
came
a
publick
person
,
and
he
was
delivered
for
our
offences
,
as
it
is
said
,
Rom.
4.
25.
he
did
die
for
our
sins
.
That
's
one
thing
.
Reas.
2.
Now
the
second
thing
that
demonstrates
this
to
us
,
is
,
besides
his
dying
as
a
publick
person
,
there
is
a
union
made
between
every
poor
believer
and
Christ
,
as
really
as
between
Christ
and
his
Father
.
Indeed
it
is
called
in
Scripture
a
Marriage
,
because
as
in
a
Marriage
all
the
wealth
of
the
Husband
is
the
Wives
,
it
becomes
hers
,
and
she
hath
a
right
to
it
after
Marriage
;
so
all
that
is
in
Christ
becomes
ours
by
this
union
.
But
it
is
a
more
real
union
,
a
closer
union
by
far
then
that
of
Marriage
;
it
is
compared
to
the
union
between
the
Members
and
the
Head
:
now
by
this
union
,
that
you
may
reade
of
in
Joh.
17.
all
that
is
ours
becomes
Christs
,
and
all
that
is
Christs
becomes
ours
.
There
are
two
things
.
Reas.
3.
Then
thirdly
,
we
finde
that
God
the
Father
,
to
whom
the
debt
was
owing
,
and
whose
law
this
was
that
we
must
satisfie
,
he
acknowledgeth
satisfaction
.
And
what
can
we
have
more
?
God
the
Father
acknowledgeth
that
his
Son
hath
satisfied
the
law
,
and
therefore
we
are
freed
.
Now
he
doth
acknowledge
it
three
wayes
.
First
,
You
shall
have
it
Mat.
17.
compared
with
2
Pet.
1.
for
Peter
is
much
in
it
,
We
follow
not
devised
fables
,
but
we
come
to
speak
of
the
voice
in
the
Mount
,
This
is
my
beloved
Son
.
As
if
he
had
said
,
This
is
one
main
piece
of
the
Gospel
,
we
heard
a
voice
when
we
were
with
our
Master
in
the
Mount
,
saying
,
This
is
my
beloved
Son
,
in
whom
my
soul
is
well
pleased
.
That
for
his
person
.
Then
a
second
thing
that
did
shew
that
he
was
satisfied
,
was
by
suffering
Jesus
Christ
after
he
was
arrested
,
and
in
prison
for
our
debt
(
for
Christ
was
in
prison
for
our
debt
;
he
was
arrested
,
and
that
according
to
law
,
he
was
brought
into
prison
,
and
all
our
Suits
were
clapped
on
his
back
,
all
our
Executions
and
Outlaries
were
laid
on
his
shoulders
,
and
then
the
Father
let
him
out
of
prison
being
our
Surety
:
if
he
had
not
paid
our
debt
,
he
had
not
come
out
of
prison
,
but
)
now
the
Father
lets
him
out
,
that
is
,
the
Father
suffered
him
to
rise
from
the
dead
.
Therefore
we
find
that
our
justification
is
laid
more
upon
the
resurrection
of
Jesus
Christ
,
then
upon
his
death
,
as
we
see
in
Rom.
4.
25.
Who
was
delivered
for
our
offences
,
and
raised
again
for
our
justification
;
that
is
,
he
did
die
for
our
sins
,
and
was
raised
again
for
our
justification
.
And
in
Rom.
8.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
?
Who
is
he
that
condemneth
?
it
is
Christ
that
died
,
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
:
that
is
,
his
dying
for
us
did
satisfie
the
law
,
but
that
did
not
justifie
us
,
untill
we
see
that
he
was
risen
again
;
and
then
we
see
that
all
the
debt
is
paid
,
because
our
Surety
is
gotten
out
of
prison
.
Therefore
justification
(
I
mean
the
knowledge
of
it
at
least
)
principally
ariseth
from
Christs
resurrection
.
Now
when
I
see
Christ
is
risen
,
and
gone
abroad
,
he
is
gone
out
of
the
grave
,
and
gone
to
heaven
,
I
know
that
the
law
is
fulfilled
,
and
the
Father
is
satisfied
,
and
the
Sergeant
the
Devil
hath
nothing
to
arrest
me
for
,
all
is
satisfied
,
all
is
clear
.
Thirdly
,
and
lastly
,
I
know
God
the
Father
is
satisfied
;
for
the
law
it
is
God
the
Fathers
Writ
that
he
had
against
us
:
and
now
we
see
that
all
is
paid
,
not
onely
because
our
Surety
is
got
out
of
prison
,
(
for
so
a
man
may
do
that
hath
not
paid
a
debt
)
but
because
when
he
was
out
of
prison
,
he
ascended
to
his
Father
;
and
the
Father
made
him
sit
at
the
right
hand
of
God
in
the
glory
of
Majesty
on
high
,
and
he
hath
given
him
power
and
authority
to
rule
the
world
till
the
day
of
Judgement
.
Now
in
that
the
Father
hath
given
the
Son
that
honour
and
respect
in
heaven
,
as
to
come
and
sit
at
his
right
hand
,
we
may
see
it
was
not
a
breaking
of
prison
,
but
a
real
paying
of
the
debt
,
and
a
fulfilling
the
law
,
before
he
could
come
there
.
This
may
give
a
little
light
how
the
righteousness
of
the
law
is
fulfilled
in
us
through
Jesus
Christ
.
Now
the
use
of
it
I
named
in
the
morning
,
I
was
not
able
to
express
it
,
neither
can
I
now
fully
utter
it
,
I
beseech
you
consider
the
more
of
it
.
Vse
1.
The
first
Use
we
may
make
of
it
is
this
,
that
you
should
learn
from
what
I
have
said
,
where
your
justification
doth
lye
,
your
justification
doth
not
lye
,
or
is
not
built
upon
any
thing
that
is
in
you
,
or
that
is
done
by
you
,
or
that
you
may
hope
to
do
hereafter
;
you
are
not
justified
by
your
own
personal
good
,
or
unjustified
by
your
own
personal
evils
,
you
are
not
one
jot
the
more
just
when
you
have
done
all
the
good
you
can
in
the
world
,
and
you
are
not
one
jot
the
less
just
when
you
have
committed
all
the
weaknesses
,
and
fallen
into
all
the
frailties
that
a
Saint
can
fall
into
,
because
your
justification
is
built
onely
upon
Christ
,
and
upon
what
he
did
,
and
suffered
.
My
justification
is
built
upon
the
death
of
Christ
,
and
his
resurrection
,
he
hath
fulfilled
the
law
,
&
he
hath
paid
the
debt
,
and
he
is
out
of
prison
&
the
Father
is
satisfied
:
here
is
my
justification
;
and
I
believing
this
,
I
am
happy
.
Now
you
shall
finde
that
you
lay
a
great
part
of
your
justification
upon
something
in
your
selves
,
therefore
when
you
are
enlarged
in
good
,
then
you
think
you
are
more
justified
,
and
when
you
fall
into
sin
,
you
think
you
are
more
unjust
then
you
were
before
,
and
you
look
strangely
upon
God
.
Now
the
Lord
hath
put
it
out
of
our
hands
.
Adam
should
have
been
justified
by
that
that
was
in
him
,
and
that
should
have
been
done
by
him
:
but
blessed
be
God
,
he
would
not
trust
us
with
that
good
any
more
,
but
hath
put
all
in
the
hands
of
Jesus
Christ
,
and
there
is
the
whole
foundation
of
our
justification
.
Therefore
it
is
not
for
a
Christian
to
come
,
and
say
,
Sir
,
I
fear
I
am
no
childe
of
God
,
I
fear
I
shall
prove
an
hypocrite
:
why
so
?
because
I
finde
so
much
sin
,
and
so
many
lusts
in
me
.
It
is
very
well
that
you
finde
and
feel
sin
,
and
that
you
mourn
for
,
and
strive
against
sin
,
but
that
therefore
you
should
think
there
is
a
flaw
in
your
justification
,
that
you
should
make
any
good
that
is
in
you
a
prop
to
support
your
justification
,
or
any
evil
in
you
a
thing
that
might
crack
your
justification
,
this
is
Popery
.
My
justification
depends
not
on
this
,
that
I
am
justified
the
more
when
I
am
strong
,
or
less
justified
when
I
am
weak
;
but
whether
I
be
weak
or
strong
,
whether
I
do
much
or
little
for
God
,
whether
I
give
thanks
,
or
be
humbled
,
seeing
Christ
is
dead
,
and
risen
again
,
I
am
justified
,
that
is
still
intire
,
because
it
is
not
built
upon
me
,
but
wholly
upon
the
death
and
resurrection
of
Christ
.
In
Rom.
4.
Abraham
is
laid
down
as
a
pattern
of
believing
,
Abraham
had
the
word
of
faith
,
So
shall
thy
seed
be
,
and
without
hope
,
or
reason
,
or
any
thing
he
believed
;
that
is
,
he
cast
himself
on
that
word
:
so
it
is
said
he
was
justified
without
works
.
What
a
strange
thing
is
that
?
for
it
is
impossible
there
should
be
true
faith
,
but
that
all
good
works
should
in
some
measure
follow
after
:
but
if
we
speak
properly
,
and
look
to
the
thing
as
it
is
in
it self
,
how
a
man
is
justified
,
he
is
justified
wholly
without
works
.
Abraham
did
many
good
things
,
he
offered
his
son
Isaac
,
and
he
relieved
his
Kinsman
when
he
was
in
misery
,
and
did
teach
his
Family
,
and
relieved
the
King
of
Sodom
,
he
did
many
good
works
;
though
these
good
works
did
justifie
his
faith
to
the
world
,
that
they
knew
he
was
a
believer
by
it
,
and
he
himself
did
know
it
by
it
,
yet
never
a
one
of
these
were
an
ingredient
into
the
justification
of
his
person
,
that
was
by
the
righteousness
of
God
without
works
.
We
must
get
good
works
after
.
This
is
the
rule
of
the
word
,
Charge
them
that
believe
to
maintain
good
works
;
that
is
,
after
they
believe
,
charge
them
to
avoid
the
evil
,
and
do
the
good
,
and
to
abound
.
But
for
the
point
of
justification
,
which
is
the
main
thing
for
your
Soul
and
mine
to
feed
on
,
that
is
built
on
another
foundation
,
upon
the
grave
of
Christ
,
and
upon
the
death
of
Christ
.
Therefore
you
shall
finde
those
speeches
of
the
Apostle
Paul
,
when
he
speaks
of
this
glorious
condition
,
he
speaks
alway
of
his
union
with
Christ
;
I
am
crucified
with
Christ
,
and
I
am
buried
〈◊〉
Christ
,
and
I
am
dead
,
but
Christ
lives
in
me
▪
Learn
this
lesson
that
you
may
come
to
this
:
for
if
you
had
learned
it
spiritually
,
when
you
had
done
the
most
for
God
,
if
you
could
do
ten
times
more
then
Abraham
,
or
Paul
,
and
yet
Paul
preached
from
Jerusalem
to
Illyricum
,
yet
then
thou
wouldest
say
,
I
am
an
unprofitable
servant
;
there
is
not
one
grain
that
I
have
done
that
is
an
ingredient
into
the
death
and
resurrection
of
Christ
,
to
help
to
make
me
a
just
man
,
or
to
procure
the
favour
and
love
of
God
.
And
when
you
had
done
evil
,
and
it
may
be
failed
in
carelesness
,
and
committed
sin
;
O
what
a
glorious
thing
were
it
to
go
home
,
and
fall
upon
thy
knees
,
and
say
,
Lord
,
I
have
sinned
grievously
,
but
yet
I
am
not
one
jot
the
less
just
before
thee
,
because
my
justice
,
and
my
righteousness
is
not
depending
upon
my
sinning
,
or
my
unsinning
,
upon
my
holiness
,
or
my
unholiness
,
but
upon
Jesus
Christ
.
Then
you
would
finde
by
experience
your
hearts
melt
in
pieces
,
you
would
be
able
to
look
upon
sin
in
the
vastness
,
and
unkindness
of
it
against
a
dear
Father
;
then
you
would
see
your selves
the
vilest
objects
,
you
would
not
so
think
or
speak
of
any
man
in
the
world
as
of
your selves
,
even
for
the
least
frailty
.
For
then
the
love
of
God
,
as
oyl
working
with
iron
,
would
press
your
hearts
;
then
you
shall
know
,
and
not
before
;
what
it
is
to
be
truly
humbled
,
and
then
you
shall
have
power
to
reform
;
then
you
would
be
able
to
say
,
My
soul
is
truly
humbled
,
I
can
mourn
for
sin
till
I
am
weary
of
weeping
;
then
you
will
be
able
,
though
you
make
not
those
covenants
and
resolutions
,
there
will
be
such
an
impression
upon
the
soul
,
that
you
cannot
chuse
but
mourn
,
and
loath
your selves
,
and
avoid
the
occasions
of
sin
,
seeing
your selves
just
men
in
Jesus
Christ
:
for
when
a
man
sees
himself
unjust
,
he
can
never
mourn
kindly
for
sin
,
if
he
see
God
on
Sinai
as
a
Judge
,
there
will
be
but
untoward
mourning
for
sin
.
But
when
a
man
sees
the
coast
clear
,
then
he
can
say
,
I
have
been
the
greatest
sinner
in
London
;
there
is
never
a
childe
of
God
that
hath
walked
more
barrenly
then
I
have
done
,
and
yet
through
Christ
I
am
as
just
in
Gods
sight
as
any
man
in
London
;
I
am
Gods
childe
,
but
I
am
an
unhappy
graceless
childe
:
then
a
man
can
call
himself
fool
,
and
be
angry
with
himself
,
and
weep
bitterly
.
Now
usually
when
you
mourn
for
sin
,
you
think
there
is
a
crack
in
your
justification
,
and
so
many
sins
as
you
have
committed
,
there
are
so
many
flaws
in
your
justification
,
and
so
many
faintings
of
faith
in
the
favour
of
God
;
and
therefore
when
you
pray
to
God
,
and
are
humbled
for
sin
,
it
is
your
manner
,
and
it
was
mine
most
of
my
dayes
,
onely
to
dawb
up
the
flaws
of
justification
;
and
you
pray
the
Lord
to
pardon
such
a
sin
,
and
now
you
see
God
is
wrath
with
you
,
and
you
are
like
to
be
cast
off
,
and
your
hearts
begin
to
be
hard
,
and
you
have
sad
thoughts
of
God
arising
in
you
,
and
unquiet
and
horrour
in
your
souls
,
and
you
are
far
enough
from
true
sorrow
all
this
while
.
It
is
impossible
there
should
be
true
sorrow
,
when
you
keep
a
coile
,
and
confess
your
sins
,
and
wrangle
it
out
with
God
,
and
you
will
confess
your
sins
to
day
,
and
think
to
make
God
amends
to
morrow
:
and
so
as
a
man
stops
chinks
in
a
wall
,
we
think
to
dawb
up
the
flaws
and
cracks
of
justification
this
way
.
Whereas
we
should
look
on
justification
as
a
thing
intire
in
the
hands
of
Christ
,
that
we
have
nothing
to
do
in
,
but
it
is
in
Christ
altogether
founded
on
his
death
and
resurrection
,
and
all
the
title
that
we
have
in
it
is
onely
by
faith
;
as
Rom.
10.
sheweth
,
The
righteousness
of
faith
saith
on
this
wise
,
&c.
The
word
is
nigh
thee
.
There
is
our
title
and
tenure
;
I
have
nothing
to
do
for
my
justification
,
but
Christ
hath
fulfilled
the
law
,
and
he
did
die
,
and
rise
,
and
sitteth
at
the
right
hand
of
God
;
and
I
endeavour
to
believe
it
,
that
is
,
to
consent
that
it
is
so
,
and
praise
his
name
,
and
live
to
him
all
the
dayes
of
my
life
:
O
here
is
the
life
of
Christianity
.
I
have
seen
people
quarrel
with
themselves
,
and
complain
,
O
I
have
a
hard
heart
,
and
I
desire
the
Preachers
to
pray
for
me
;
and
when
you
have
fallen
into
weakness
,
you
will
go
and
confess
your
sins
,
and
strive
to
break
your
hearts
,
and
mourn
for
your
worldliness
,
and
your
pride
,
and
frowardness
,
and
yet
it
will
not
do
,
but
your
hearts
grow
harder
then
they
were
before
:
and
whereas
when
you
have
committed
a
sin
to
day
,
you
think
to
go
and
reform
to
morrow
,
and
to
turn
over
a
new
leaf
,
to
morrow
you
will
be
worse
then
to
day
;
because
you
think
to
make
God
amends
,
he
leaves
you
to
your selves
,
and
you
grow
worse
.
The
reason
is
this
,
because
in
some
sort
,
even
to
this
day
,
you
mix
sanctification
with
justification
.
Now
I
know
it
,
I
speak
what
I
know
,
could
you
leave
your
justification
alone
in
the
hands
of
Jesus
Christ
,
and
look
on
it
(
as
I
said
)
as
Cash
in
the
cupboard
,
not
to
be
touched
;
and
as
long
as
Christ
is
righteous
,
say
I
am
righteous
,
behold
your selves
alway
as
just
men
and
women
,
that
in
Jesus
Christ
have
fulfilled
the
law
of
God
,
and
then
you
will
finde
your
hearts
inclined
to
any
good
thing
;
then
would
your
hearts
break
and
shatter
to
pieces
,
when
you
have
done
the
least
evil
against
God
;
then
you
would
know
what
true
sorrow
,
and
what
true
repentance
is
,
and
not
before
;
then
you
would
know
those
things
that
now
you
know
not
,
nor
cannot
know
.
Therefore
labour
to
learn
that
lesson
,
it
is
one
of
the
greatest
Mysteries
in
the
world
;
and
that
is
the
reason
that
carnal
people
carp
at
these
things
.
What
greater
Mystery
then
for
me
being
a
just
and
righteous
man
through
Christ
,
yet
to
be
so
sinful
,
that
I
can
say
there
is
none
more
sinful
,
and
yet
I
am
as
righteous
as
Abraham
,
or
Paul
;
in
respect
of
the
righteousness
of
Christ
,
I
have
as
large
a
share
as
Abraham
,
or
Paul
,
and
yet
I
am
full
of
sin
.
A
Christian
knows
this
,
and
he
knows
how
it
is
so
.
Well
,
that
is
one
lesson
,
consider
of
it
,
that
you
may
know
where
to
plant
your
justification
,
upon
the
death
and
resurrection
of
Jesus
Christ
.
The
Lord
teach
it
to
you
and
me
.
Secondly
,
if
the
righteousness
of
the
law
be
fulfilled
in
all
that
are
believers
through
Jesus
Christ
;
Then
,
all
you
that
are
Saints
,
all
you
that
believe
in
Jesus
Christ
,
labour
to
see
the
glorious
condition
that
you
are
in
;
that
you
may
be
able
to
reflect
upon
your selves
,
not
according
to
what
you
are
out
of
Christ
,
but
what
you
are
considered
to
be
as
Members
of
Jesus
Christ
,
as
united
to
Jesus
Christ
.
Therefore
you
shall
have
Paul
(
and
it
doth
me
good
to
see
his
spirit
)
he
never
reckons
himself
as
in
himself
,
but
as
in
Jesus
Christ
,
I
can
do
all
things
,
I
can
want
,
and
I
can
abound
,
I
can
do
this
,
and
that
,
and
all
in
Christ
:
So
,
I
must
never
conceive
of
God
out
of
Christ
,
nor
of
my self
out
of
Christ
,
I
must
never
conceive
of
my self
and
Christ
as
two
;
but
I
should
endeavour
clearly
and
constantly
,
that
whatsoever
good
there
is
in
Christ
,
it
is
mine
,
as
if
it
were
in
mine
own
person
.
And
so
we
should
have
our
spirits
raised
above
the
temptations
of
the
world
,
and
above
the
afflictions
of
the
world
,
and
above
corruptions
.
It
is
a
pitiful
thing
to
see
poor
Professors
,
there
is
not
one
of
many
,
but
they
are
ordinarily
below
temptations
,
and
they
lye
under
burdens
,
and
are
below
their
sins
:
nay
,
there
are
many
Professors
that
are
more
sad
and
drooping
then
carnal
people
.
Surely
this
was
not
the
way
of
those
Saints
that
we
reade
of
in
the
New
Testament
,
they
had
glorious
spirits
;
how
do
you
think
else
they
could
go
to
the
Stocks
,
and
to
Prisons
,
and
from
one
Compter
to
another
,
and
have
their
spirits
so
raised
,
and
yet
sometimes
were
to
die
the
next
morning
for
ought
they
knew
?
Your
spirits
will
never
be
heightned
and
raised
to
live
the
life
of
Paul
,
by
beholding
any
thing
that
is
in
you
personally
in
your
possession
,
but
what
you
are
by
relation
,
and
marriage
to
Christ
.
Reckon
your selves
dead
with
Christ
;
and
so
conceive
,
I
am
a
just
man
,
I
was
bound
once
to
the
law
of
God
,
a
terrible
law
,
and
there
are
thousands
in
Hell
paying
the
debt
,
and
cannot
pay
it
,
and
yet
I
have
paid
every
farthing
,
and
the
law
cannot
ask
me
more
.
I
have
offered
a
perfect
righteousness
,
and
I
am
now
sitting
at
Gods
right
hand
in
Heaven
,
by
my
union
with
Jesus
Christ
.
This
is
the
life
of
faith
,
that
we
may
be
able
to
triumph
over
all
these
things
below
,
from
our
justification
,
as
Paul
doth
,
Rom.
8.
It
is
God
that
justifieth
,
and
who
shall
condemn
?
Who
shall
separate
us
from
the
love
of
God
in
Christ
Jesus
?
shall
tribulation
,
or
distress
,
or
famine
,
or
nakedness
,
or
peril
,
or
sword
?
Nay
,
in
all
these
things
we
are
more
then
conquerors
through
Christ
that
loved
us
.
Indeed
tribulation
,
and
hunger
,
and
famine
,
they
are
sad
things
,
but
these
are
the
least
troubles
of
a
Christian
,
these
outward
miseries
.
Over
these
we
are
more
then
Conquerors
,
saith
Paul
,
I
can
tie
my
right
hand
at
my
back
;
and
with
my
left
hand
beat
all
these
back
;
I
can
beat
them
with
a
finger
.
Nay
,
I
say
more
,
Neither
death
nor
life
,
that
is
more
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
See
there
how
he
dares
all
the
Enemies
to
come
upon
the
Stage
,
and
tramples
them
under
feet
.
As
in
Malachi
it
is
said
,
that
in
the
time
of
the
Gospel
they
shall
tread
their
enemies
as
ashes
under
their
feet
.
So
there
is
a
place
also
in
1
Cor.
15.
Death
is
swallowed
up
in
victory
.
As
if
he
had
said
,
You
that
have
received
Jesus
Christ
,
I
will
tell
you
news
,
Death
is
swallowed
up
in
victory
.
O
Death
where
is
thy
sting
?
O
Grave
where
is
thy
victory
?
He
jeers
the
grave
,
and
death
,
and
triumphs
over
them
:
O
death
where
is
thy
sting
?
thou
thoughtest
to
overcome
me
,
but
where
is
thy
sting
?
The
sting
of
death
is
sin
,
and
the
strength
of
sin
is
the
law
;
but
thanks
be
unto
God
,
who
hath
given
us
victory
through
Jesus
Christ
our
Lord
.
He
doth
not
say
which
will
give
us
victory
when
we
are
dead
,
and
then
we
shall
be
perfect
in
Heaven
;
it
is
true
,
then
we
shall
be
more
perfect
:
but
he
saith
,
which
hath
given
us
victory
for
the
present
,
I
have
already
over
come
Hell
,
and
Death
,
and
the
Devil
:
for
all
hangs
on
the
law
;
the
law
is
Gods
Writ
,
and
the
Devil
is
Gods
Sergeant
that
executes
that
Writ
,
and
Hell
is
the
Prison
.
Therefore
if
the
law
be
satisfied
,
if
the
righteousness
of
the
law
be
fulfilled
,
Death
and
Hell
,
and
the
Devil
have
nothing
to
do
with
me
.
So
in
Rom.
4.
25.
Who
was
delivered
for
our
offences
,
and
was
raised
for
our
justification
.
And
then
it
follows
,
Chap.
5.
1.
Being
justified
by
faith
we
have
peace
with
God
.
See
where
the
Apostle
layes
justification
;
And
we
glory
in
tribulation
,
knowing
that
it
worketh
patience
,
&c.
We
rejoice
in
tribulation
and
affliction
:
Why
?
because
we
are
justified
by
Christs
death
and
resurrection
.
O
what
kinde
of
spirits
should
we
have
?
How
full
of
joy
and
comfort
should
we
be
in
the
greatest
tribulation
?
How
should
we
tread
all
this
world
under
our
feet
,
the
evils
of
this
world
,
and
the
comforts
of
the
world
?
How
should
we
insult
and
triumph
over
the
Devil
,
and
over
Death
and
Hell
,
for
all
their
power
(
as
I
said
)
is
from
the
law
,
and
if
the
righteousness
of
the
law
be
fulfilled
,
then
all
our
enemies
are
subdued
,
and
all
is
clear
,
Heaven
is
open
,
and
God
is
mine
,
and
the
favour
of
God
is
to
me
.
For
know
this
,
that
there
is
no
natural
inbred
hatred
in
God
to
his
creature
;
there
is
nothing
that
keeps
the
creature
from
the
full
enjoyment
of
God
,
but
the
law
not
being
satisfied
.
God
made
a
law
,
and
we
made
the
breach
of
it
,
and
there
falls
out
the
distance
between
the
Creatures
and
God
,
whether
Men
or
Devils
.
Now
then
,
if
I
can
say
,
though
I
be
a
sinful
man
,
yet
Jesus
Christ
hath
fulfilled
the
law
,
the
law
hath
a
full
righteousness
to
a
farthing
,
then
I
know
I
am
one
with
God
,
he
is
wholly
for
me
,
and
I
for
him
,
and
all
the
enemies
of
my
Salvation
are
conquered
.
Now
if
the
Lord
would
open
your
eyes
to
understand
the
hope
of
your
calling
,
the
glorious
condition
you
are
brought
into
,
you
would
not
walk
so
weakly
,
and
poorly
,
and
sadly
,
and
dejectedly
,
that
every
thing
should
cast
you
down
,
but
you
would
go
on
,
and
trample
all
the
world
under
your
feet
;
we
should
be
above
men
,
and
Devils
,
and
the
world
,
and
every
thing
,
if
we
did
but
understand
to
what
a
glorious
estate
God
hath
called
us
in
this
world
,
through
Jesus
Christ
.
Therefore
a
man
reflecting
upon
his
justification
,
as
he
may
look
upon
himself
,
and
account
himself
something
,
so
he
may
account
Death
,
and
Hell
,
and
all
subdued
,
and
he
may
account
that
the
law
cannot
demand
a
farthing
of
him
:
That
whereas
the
breach
of
the
law
kept
us
from
communion
with
God
,
that
being
taken
away
,
we
are
as
righteous
as
if
we
had
never
fallen
.
O
glorious
condition
!
There
Paul
,
Eph.
1.
he
prayes
that
they
might
know
the
riches
and
hope
of
their
calling
;
that
is
,
that
they
might
understand
what
this
glorious
calling
is
,
that
God
hath
called
us
to
.
That
is
a
second
Lesson
we
should
learn
hence
:
First
,
seeing
the
righteousness
of
the
law
is
fulfilled
in
us
,
we
should
learn
how
to
build
our
Justification
aright
,
how
to
lay
the
foundation
of
it
.
And
secondly
,
we
should
endeavour
to
get
our
spirits
raised
like
people
that
are
freed
from
the
law
.
Vse
3.
Thirdly
,
(
and
there
I
shall
end
for
this
time
)
being
freely
and
fully
justified
by
the
grace
of
Jesus
Christ
,
this
should
follow
to
any
one
that
understands
it
,
that
therefore
we
should
study
and
learn
to
conform
our selves
in
our
hearts
and
lives
,
out
of
love
to
the
will
of
God
.
There
comes
in
holiness
,
and
there
it
comes
in
amain
,
and
never
before
;
all
before
is
nothing
but
bungling
,
but
then
it
comes
rightly
.
We
should
I
say
conform
our selves
to
the
Example
,
and
to
the
Rule
of
Jesus
Christ
in
his
Gospel
.
And
that
you
may
understand
that
,
you
must
know
that
every
man
in
this
world
hath
a
rule
to
walk
by
.
And
there
are
but
three
great
Rules
,
and
all
men
do
,
and
must
conform
to
one
of
these
three
:
for
there
is
no
man
that
doth
an
action
but
it
is
in
reference
to
a
Rule
.
1.
Now
you
have
one
Rule
in
1
Pet.
1.
14.
As
obedient
children
,
not
fashioning
your selves
according
to
the
lusts
of
your
former
ignorance
:
which
shews
that
once
they
did
conform
themselves
,
they
did
fashion
themselves
unto
their
lusts
;
but
saith
he
,
now
God
hath
justified
you
,
you
must
not
conform
your selves
to
your
lusts
.
Most
of
mankinde
make
their
lusts
their
rule
,
which
the
Prophet
calls
in
Scripture
to
do
that
which
is
right
in
their
own
eyes
:
to
do
what
is
their
minde
,
what
they
like
in
their
own
minde
;
and
as
that
worthy
Dr.
Preston
saith
,
they
think
when
they
are
in
their
beds
,
what
place
they
shall
go
to
,
and
where
they
shall
spend
their
time
,
and
when
they
are
up
,
they
do
that
which
is
right
in
their
own
eyes
,
what
they
have
a
lust
to
;
when
they
have
a
lust
to
be
drunk
,
they
will
be
drunk
;
when
they
have
a
lust
to
be
filthy
,
they
will
be
filthy
;
when
they
have
a
lust
to
be
idle
,
or
a
lust
to
be
malicious
against
their
neighbours
,
they
will
be
so
.
So
that
the
stirrings
of
their
lusts
are
their
rule
,
and
their
whole
life
is
nothing
but
a
transforming
them
from
one
lust
another
.
Saith
Peter
,
you
must
not
do
so
,
but
as
obedient
children
,
if
God
have
justified
you
,
if
Christ
have
fulfilled
the
law
perfectly
for
you
,
that
you
dare
Sin
,
and
Hell
,
and
Satan
,
and
tread
all
under
feet
,
doth
it
become
you
to
fashion
your
hearts
and
lives
to
your
lusts
?
Is
that
a
good
rule
?
no
,
you
must
not
do
so
.
2.
Another
Rule
is
this
world
,
Rom.
12.
2.
Be
not
conformed
to
this
world
.
It
is
the
Copy
of
many
men
,
the
Looking-glass
that
they
dress
themselves
by
every
day
;
how
to
square
it
in
the
world
,
how
to
keep
their
port
with
their
Neighbours
,
and
Gentlemen
they
converse
with
,
and
with
great
men
that
have
command
of
them
,
and
with
their
fellow-Officers
,
&c.
And
so
women
,
how
they
may
go
brave
as
their
Neighbours
do
,
and
get
credit
in
their
eyes
.
So
most
people
,
their
main
Rule
is
,
they
care
not
whether
it
please
God
,
and
conform
them
to
his
Son
at
all
,
so
they
can
keep
correspondency
with
the
world
:
now
you
must
not
do
so
,
for
they
are
yet
in
their
sins
,
poor
wretches
;
therefore
let
them
conform
to
their
lusts
,
and
they
that
are
of
the
world
,
let
them
conform
to
it
:
but
3.
Since
God
hath
redeemed
you
from
the
wicked
world
by
the
blood
of
his
Son
,
and
hath
brought
you
to
this
condition
,
and
bestowed
glorious
and
unspeakable
Priviledges
on
you
,
you
should
conform
your selves
to
the
Image
and
Example
of
Jesus
Christ
,
and
to
the
Rules
of
Jesus
Christ
in
the
New
Testament
,
in
all
your
actions
and
wayes
.
You
cannot
write
without
looking
on
your
Copie
,
the
best
Saint
cannot
write
one
line
without
viewing
and
looking
on
his
Copy
for
every
letter
.
For
all
your
actions
,
you
are
to
have
two
things
in
your
eye
,
that
you
may
do
the
action
right
,
and
carry
your selves
right
.
1.
Either
eye
Jesus
Christ
and
his
Example
,
how
would
Christ
have
done
if
he
had
been
here
?
what
did
Christ
do
in
the
like
case
in
the
Gospel
?
So
by
eying
that
there
will
be
a
power
,
as
in
Jacobs
sheep
by
beholding
the
rods
,
the
Spirit
of
God
will
convey
a
power
looking
upon
the
picture
that
is
before
us
,
that
is
,
Jesus
Christ
,
to
transform
us
into
his
likeness
.
Or
2.
Think
of
the
Rules
of
Jesus
Christ
,
the
Rules
of
the
New
Testament
,
this
blessed
Word
.
Have
frequent
recourse
to
the
Spiritual
Rules
of
the
New
Testament
,
that
should
be
your
Copy
.
When
any
case
comes
,
follow
not
your
lusts
,
and
act
not
according
to
the
wisdome
of
the
flesh
,
to
say
this
or
that
I
will
do
,
but
consider
what
is
your
Rule
,
you
walk
by
another
Rule
.
What
have
I
to
do
what
such
a
man
,
and
such
a
man
doth
;
but
what
is
my
Rule
?
how
must
I
carry
my self
?
As
for
instance
;
when
you
come
among
people
that
rejoice
for
any
mercy
,
what
is
the
Rule
?
Rejoice
with
them
that
rejoice
,
and
weep
with
them
that
weep
.
It
may
be
a
man
hath
received
great
unkindness
,
and
is
wrong'd
by
him
that
he
hath
been
most
kinde
to
of
all
the
men
of
the
world
,
and
yet
he
proves
most
ungrateful
;
if
a
man
should
go
to
flesh
and
blood
,
he
would
hate
and
abhor
him
,
and
not
indure
him
;
man
in
his
best
naturals
would
not
bear
it
,
he
would
not
bear
ungratefulness
and
wrong
,
but
labour
to
requite
it
:
But
what
is
the
Rule
?
The
Lord
is
good
to
the
wicked
and
unthankeful
;
therefore
Lend
freely
,
looking
for
nothing
again
.
Presently
,
God
will
bring
a
Spiritual
Rule
to
your
minde
,
and
God
will
give
you
power
to
do
it
.
And
so
,
suppose
a
man
should
charge
and
challenge
you
with
a
debt
,
and
would
you
pay
such
a
debt
,
you
perhaps
know
no
such
thing
,
and
are
perswaded
of
the
contrary
.
What
now
?
You
know
what
most
men
think
,
I
will
never
pay
him
,
I
were
a
fool
if
I
should
give
away
my
estate
,
and
be
a
beggar
when
I
have
done
:
but
what
is
the
rule
?
If
thine
enemy
sue
thee
at
the
law
,
and
take
away
thy
cloke
,
give
him
thy
coat
also
.
A
Christian
comes
to
this
law
,
he
consults
not
with
flesh
and
blood
when
a
case
comes
,
but
he
thinks
what
is
the
rule
in
this
case
?
But
all
the
misery
is
,
you
will
be
fingering
with
justification
,
which
you
should
leave
alone
upon
Christs
death
and
refurrection
,
you
should
be
working
out
your
holiness
every
day
,
that
should
be
your
way
,
God
will
bring
it
in
.
So
when
a
woman
is
putting
on
her
clothes
,
and
making
her
fine
clothes
,
and
thinks
to
be
as
fine
as
her
neighbours
,
she
should
think
,
but
what
is
my
Rule
?
Not
to
conform
my self
to
others
in
embroidered
hair
,
and
fine
apparel
,
and
gold
,
but
with
the
ornament
of
a
meek
spirit
.
So
you
have
the
New
Testament
full
:
for
every
case
there
is
something
that
will
direct
and
lead
you
,
that
thereby
you
may
conform
to
Jesus
Christ
.
I
give
you
but
general
instances
,
if
God
open
your
eyes
to
see
your
glorious
condition
in
the
New
Testament
,
you
must
resolve
on
this
,
to
walk
according
to
the
copy
and
the
rules
of
it
;
that
in
any
case
you
may
ask
,
What
is
my
rule
as
I
am
a
Christian
,
as
I
am
a
free
man
,
one
with
God
,
that
I
may
walk
by
it
?
Now
I
exhort
you
to
this
,
because
if
a
thousand
Devils
should
preach
in
stead
of
men
,
and
tell
you
what
the
Torments
of
Hell
are
,
all
would
not
be
so
great
a
motive
by
half
to
walk
holily
,
as
to
tell
you
that
the
righteousness
of
the
law
is
fulfilled
by
Christ
,
that
you
are
righteous
,
and
just
,
and
all
your
sins
are
done
away
by
Christ
.
Therefore
,
O
love
him
,
and
live
to
him
,
comform
to
your
copy
.
Let
your
Neighbours
conform
to
their
copy
,
to
the
World
,
and
others
conform
to
their
lusts
(
as
too
many
do
)
but
do
you
conform
to
Jesus
Christ
.
Think
,
what
would
Christ
do
if
he
had
my
opportunity
?
what
would
he
have
taken
in
hand
?
And
whatever
occasion
you
have
with
God
or
man
,
ask
,
What
is
my
rule
in
the
New
Testament
?
and
conform
to
that
.
Blessed
is
the
man
or
woman
to
whom
God
gives
a
heart
so
to
do
.
There
remains
one
word
more
of
this
,
and
the
third
Lesson
,
which
is
the
principal
thing
,
the
description
of
those
persons
that
have
this
Priviledge
;
They
walk
not
according
to
the
flesh
,
but
according
to
the
Spirit
.
But
because
the
time
is
gone
,
and
my
strength
also
,
I
shall
leave
that
till
God
give
another
opportunity
.
SERMON
III.
Rom.
8.
4.
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
THere
were
three
Lessons
that
we
may
learn
from
these
words
.
The
first
is
implied
,
namely
,
That
the
righteousness
of
the
law
must
be
fulfilled
by
every
man
.
Or
,
Every
man
is
bound
to
fulfill
the
law
of
God
.
And
Secondly
,
That
the
Law
of
God
is
perfectly
fulfilled
in
all
true
Believers
.
And
Thirdly
,
That
true
Believers
are
they
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
We
were
the
last
time
upon
the
second
:
we
have
proved
it
,
and
opened
the
Point
,
and
have
made
some
use
of
it
.
First
,
that
from
hence
we
may
learn
where
our
justification
lieth
,
and
whereon
it
is
built
,
not
upon
any
thing
in
us
,
or
done
by
us
,
but
only
upon
the
death
and
resurrection
of
Jesus
Christ
.
Secondly
,
hence
all
that
are
Saints
,
all
that
believe
in
Jesus
Christ
,
should
labour
to
see
the
glorious
condition
they
are
in
by
Christ
.
Thirdly
,
we
should
learn
(
being
justified
freely
and
fully
by
the
grace
of
Jesus
Christ
)
to
conform
our selves
in
our
hearts
and
lives
to
the
Example
of
Jesus
Christ
,
and
to
his
Rules
in
the
Gospel
.
Vse
4.
I
shall
adde
but
one
word
more
from
this
Lesson
;
that
is
,
that
seeing
the
righteousness
of
the
law
is
fulfilled
in
them
that
believe
,
you
may
hence
see
,
that
none
are
further
from
Antinomianism
,
then
those
that
are
true
believers
,
those
that
are
godly
Saints
.
You
have
a
great
stir
concerning
Antinomians
,
what
they
should
be
:
it
is
one
that
is
against
the
law
,
that
is
the
signification
of
the
Greek
word
.
Now
the
question
is
,
Who
is
most
against
the
law
of
God
?
I
do
not
deny
but
there
are
some
,
and
they
may
be
called
Antinomians
(
though
we
should
not
miscall
people
)
yet
they
deserve
it
.
But
now
a
Saint
that
is
in
Christ
he
is
not
an
Antinomian
,
he
is
not
against
the
law
,
because
he
hath
satisfied
the
law
:
Every
man
must
pay
the
law
,
and
they
that
would
fulfill
the
law
with
their
own
righteousness
,
they
do
the
law
wrong
;
they
that
do
most
here
,
and
they
that
suffer
most
in
Hell
,
they
can
never
satisfie
the
law
.
But
a
Christian
hath
satisfied
the
law
,
because
he
hath
given
it
a
perfect
righteousness
.
Now
if
a
man
should
owe
Ten
thousand
pounds
,
and
he
had
but
Fifty
shillings
a
year
coming
in
,
and
it
may
be
one
year
he
payes
ten
shillings
,
another
year
he
payes
a
Noble
,
and
another
year
three
pence
,
yet
he
payes
as
well
as
he
can
.
But
now
suppose
there
come
a
Surety
,
and
he
payes
the
whole
Ten
thousand
pound
,
and
he
saith
to
the
Creditor
,
You
shall
be
paid
no
more
by
three
pences
,
but
you
shall
receive
the
whole
sum
;
what
do
you
think
?
is
not
that
better
?
So
there
are
none
that
satisfie
the
law
so
roundly
,
and
fulfil
it
so
perfectly
,
as
he
that
relinquisheth
all
that
is
in
him
,
and
layes
hold
on
Jesus
Christ
,
and
in
him
payes
God
to
a
farthing
.
Therefore
when
Paul
is
proving
strongly
that
we
are
justified
by
Christ
,
and
not
by
the
law
,
saith
he
,
We
take
not
away
the
law
,
but
we
establish
the
law
.
This
is
a
better
way
of
fulfilling
the
law
,
then
any
other
.
All
the
damned
men
in
Hell
,
and
all
the
Pharisees
on
Earth
cannot
satisfie
the
law
,
so
well
as
one
poor
sinner
that
believes
in
Jesus
Christ
.
And
so
for
matter
of
practice
,
a
man
that
believes
in
Jesus
Christ
,
he
walks
more
strictly
then
any
Pharisee
can
;
for
he
looks
not
only
what
is
lawful
,
but
what
is
convenient
,
he
walks
by
a
more
sublime
excellent
rule
.
A
Pharisee
looks
only
what
is
lawful
,
and
what
is
not
lawful
,
but
a
Christian
he
looks
what
is
exact
and
expedient
.
Take
any
man
that
knows
what
it
is
to
be
justified
by
Christ
,
and
that
man
goes
a
thousand-fold
further
then
another
,
for
a
man
that
would
be
saved
by
his
own
fulfilling
of
the
law
,
if
he
cannot
come
up
to
the
law
,
he
will
bring
the
law
down
to
him
.
As
a
man
that
hath
a
heavy
burthen
,
if
it
be
too
heavy
for
him
,
he
will
cast
off
some
of
it
:
so
when
a
man
goes
about
to
keep
the
law
,
and
findes
it
too
heavy
for
him
,
he
will
throw
away
some
,
and
cut
out
a
part
,
and
make
a
carnal
gross
law
,
and
endeavour
to
keep
that
.
Now
a
man
that
is
justified
by
Christ
,
he
knows
that
the
law
must
be
satisfied
,
and
so
he
takes
it
in
the
purest
spirituality
,
and
goes
to
Christ
Jesus
,
and
he
hath
satisfied
all
.
So
much
briefly
for
the
second
Lesson
.
Now
I
shall
enter
a
little
upon
the
third
,
as
far
as
the
Lord
shall
give
strength
and
time
.
Those
that
believe
,
and
have
this
great
Priviledge
which
is
the
foundation
of
all
others
,
to
have
the
law
perfectly
fulfilled
for
them
in
Christ
,
they
are
here
described
to
be
such
as
walk
not
according
to
the
flesh
,
but
according
to
the
Spirit
.
So
in
the
third
place
take
this
Doctrine
or
Lesson
;
Doct.
3.
That
they
,
and
they
onely
that
walk
not
according
to
the
flesh
,
but
according
to
the
Spirit
,
are
partakers
of
this
Priviledge
,
to
have
the
benefit
of
the
righteousness
of
Christ
to
fulfill
the
law
of
God
for
them
.
I
say
they
,
and
they
onely
have
it
,
for
it
excludes
all
other
.
The
Scripture
doth
not
onely
set
it
down
positively
,
as
it
saith
,
Go
,
baptize
all
nations
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
holy
Ghost
;
therefore
we
may
conclude
thence
that
we
may
baptize
those
that
are
disciples
:
but
from
that
place
to
gather
this
Doctrine
,
That
they
,
and
they
onely
are
to
be
baptized
,
cannot
be
right
;
but
here
I
say
,
it
is
they
,
and
they
onely
.
Why
so
?
because
we
see
after
,
those
that
walk
according
to
the
flesh
shall
die
,
the
righteousness
of
the
law
is
not
fulfilled
for
them
,
for
then
they
should
never
die
,
nor
be
damned
:
they
that
walk
after
the
Spirit
,
and
they
onely
have
this
Priviledge
.
Now
the
main
business
that
I
shall
endeavour
at
this
time
,
will
be
onely
to
open
to
you
these
two
words
.
What
i●
is
to
walk
.
And
what
is
meant
by
flesh
,
and
what
by
Spirit
.
For
if
we
understand
what
it
is
to
walk
according
to
the
flesh
,
we
shall
easily
understand
what
it
is
to
walk
according
to
the
Spirit
.
Concerning
the
former
word
,
to
walk
,
I
shall
say
but
little
,
because
you
understand
it
.
To
walk
is
a
general
word
in
this
place
,
it
is
of
a
great
extent
,
and
comprehends
a
mans
whole
course
,
and
way
,
and
practice
.
A
man
who
goes
,
or
converseth
,
whose
course
and
way
is
according
to
the
flesh
,
(
whatsoever
that
flesh
is
,
as
we
shall
see
afterwards
)
such
a
man
walks
.
Therefore
it
is
oft
set
down
in
Scripture
by
several
expressions
;
They
that
are
after
the
law
,
and
they
of
the
concision
,
&c.
Put
what
words
you
will
so
they
be
general
enough
,
they
whose
thoughts
,
and
words
,
and
courses
are
that
way
,
they
are
they
that
are
said
to
walk
.
There
are
three
words
in
the
Original
for
walking
,
and
of
those
three
,
the
word
here
is
of
the
largest
extent
.
To
walk
according
to
the
flesh
,
what
is
the
meaning
of
that
?
I
shall
be
a
little
larger
in
opening
of
this
,
I
will
not
trouble
you
with
the
various
acceptations
of
the
word
flesh
.
You
know
there
is
a
literal
sense
of
it
,
and
by
a
Synecdoche
it
is
put
for
the
whole
person
,
Soul
and
Body
,
and
there
is
a
Metonymicall
acceptatoin
of
flesh
,
I
will
give
them
a
heart
of
flesh
;
it
is
called
flesh
for
softness
:
and
there
is
a
Metaphorical
acceptation
of
flesh
,
a
borrowed
kinde
of
speech
;
and
so
it
is
to
be
understood
in
this
place
.
Now
to
open
this
to
you
,
I
shall
shew
you
,
-
First
,
in
general
-
what
is
meant
by
flesh
.
-
Secondly
,
particularly
By
flesh
therefore
in
general
,
you
are
to
understand
in
this
place
and
the
like
,
every
thing
,
let
it
be
what
it
will
be
,
that
is
against
Jesus
Christ
,
or
his
Spirit
,
or
his
Worship
,
or
any
thing
else
that
belongs
to
it
,
any
thing
that
is
not
of
faith
,
or
of
Christ
,
is
it
flesh
in
general
.
Let
me
speak
more
plainly
,
Any
thing
that
is
of
Old
Adam
is
flesh
,
whether
it
be
good
or
evil
,
and
any
thing
that
is
of
and
from
the
New
Adam
,
that
is
Spirit
.
Now
you
know
we
receive
two
things
from
Old
Adam
;
some
natural
,
moral
good
,
some
reliques
of
that
that
he
had
the
fulness
of
;
and
we
receive
evil
,
when
he
was
corrupted
.
Now
both
these
,
take
them
in
the
largest
extent
,
they
are
both
called
flesh
in
Scripture
,
whatsoever
is
of
,
or
comes
from
Old
Adam
,
is
called
flesh
,
therefore
flesh
in
many
places
in
the
New
Testament
it
is
the
very
same
with
the
old
man
,
and
you
have
them
taken
promiscuously
,
Our
old
man
is
crucified
,
Rom.
6.
And
in
another
place
,
Those
that
are
Christs
have
crucified
the
flesh
,
not
onely
the
corruption
or
evil
,
that
Original
sin
(
as
we
say
)
that
is
within
us
,
but
whatsoever
of
the
image
of
the
old
man
is
upon
us
;
whatsoever
we
have
had
,
whether
it
be
good
or
evil
,
from
the
old
man
.
And
indeed
in
the
New
Testament
it
is
more
frequently
taken
for
the
moral
good
of
Old
Adam
,
then
the
evil
,
though
it
be
taken
for
both
yet
I
say
most
frequently
the
good
of
Old
Adam
,
especially
the
wisdom
of
Old
Adam
;
The
wisdom
of
the
flesh
is
enmity
to
God
,
Rom.
8.
as
in
the
New
Adam
the
Lord
Jesus
Christ
,
the
wisdom
of
the
holy
Ghost
is
a
most
excellent
piece
,
so
the
wisdome
of
Old
Adam
is
the
unhappiest
,
and
most
miserable
thing
of
all
.
That
you
may
understand
this
,
you
must
conceive
that
all
the
principles
of
this
world
,
I
mean
of
all
Mankinde
,
all
their
motions
and
actions
do
wholly
spring
and
flow
from
two
roots
,
two
principles
;
as
the
Heathen
Philosophers
said
in
another
sense
,
they
held
that
all
this
world
did
rise
from
two
Beginnings
,
from
two
Beings
,
from
two
Principles
;
there
was
one
good
and
another
evil
,
that
set
all
things
on
work
:
so
all
things
in
every
man
in
this
world
,
the
principles
,
and
motions
,
and
actions
,
and
thoughts
,
and
inclinations
,
and
wisdome
,
and
reasoning
,
and
doing
,
whatsoever
is
within
or
without
man
,
springs
from
one
of
these
two
roots
;
that
is
,
it
is
either
from
Old
Adam
,
(
●
mean
not
nature
in
you
but
)
it
flows
from
Adam
that
was
once
in
Paradise
,
or
else
from
the
New
Adam
Christ
Jesus
:
for
there
were
but
two
men
that
ever
in
the
world
were
publick
persons
,
that
were
the
Fountain
of
the
principles
and
proceedings
of
Mankinde
;
Adam
in
Paradise
,
natural
Adam
,
and
the
Lord
Jesus
Christ
,
the
Spiritual
Adam
.
All
Mankinde
was
made
after
the
Image
of
the
first
Adam
:
We
have
born
the
image
of
the
earthly
Adam
,
1
Cor.
15.
and
indeed
all
the
Saints
shall
bear
the
image
of
the
heavenly
Adam
too
,
hereafter
at
the
least
.
Now
both
these
Adams
are
as
two
Springs
in
a
hill
,
conveying
their
streams
to
two
rivers
;
they
are
springs
from
whence
arise
all
the
thoughts
,
and
imaginations
,
and
actions
,
and
proceedings
,
all
the
wisdome
and
righteousness
,
whatsoever
is
in
us
,
it
springs
either
from
the
second
Adam
,
the
Lord
Jesus
planted
in
the
Soul
,
or
else
it
flows
from
Old
Adam
,
from
natural
Adam
that
is
in
us
:
therefore
they
are
called
the
roots
;
the
Lord
Jesus
is
called
the
root
of
Jesse
.
Why
so
?
because
all
the
new
Creation
,
all
the
work
of
grace
,
all
the
principles
,
&
thoughts
and
actions
of
a
Saint
,
so
far
as
they
are
of
grace
,
they
rise
from
the
New
Adam
the
Lord
Jesus
Christ
.
Therefore
,
I
say
,
to
understand
this
a
little
in
general
,
before
I
go
further
.
A
man
that
walks
according
to
the
flesh
,
who
is
he
?
A
man
that
walks
according
to
any
thing
of
Old
Adam
,
whether
it
be
good
or
evil
.
And
usually
in
the
New
Testament
it
is
taken
for
the
good
,
1
Cor.
1.
there
flesh
is
taken
for
the
good
of
Old
Adam
,
when
a
man
walks
according
to
the
wisdome
of
Adam
,
according
to
natural
wisdome
,
and
according
to
the
righteousness
of
Old
Adam
that
is
done
by
us
;
or
when
we
walk
according
to
the
sins
,
and
lusts
,
and
corruptions
of
Adam
;
for
both
are
put
together
,
and
all
makes
but
flesh
,
and
whole
flesh
strives
against
whole
Spirit
.
Now
I
say
,
take
it
in
a
general
sense
,
to
walk
after
the
flesh
,
is
not
onely
to
walk
sinfully
,
and
carnally
,
but
when
a
man
walks
,
though
devoutly
and
righteously
in
the
eye
of
the
world
,
yet
if
it
be
after
the
principles
of
Old
Adam
,
if
he
do
not
walk
by
a
principle
planted
in
him
from
the
New
Adam
,
the
Lord
Jesus
Christ
,
all
this
is
but
flesh
.
Now
then
for
a
man
to
walk
according
to
the
Spirit
;
What
is
that
?
All
his
principles
spring
from
the
root
of
Jesse
,
from
the
Spirit
of
the
Lord
Jesus
;
all
his
actions
are
upon
another
ground
.
Now
,
I
say
,
all
the
principles
and
actions
of
every
man
and
woman
in
the
world
,
springs
from
one
of
these
:
therefore
it
is
convenient
and
necessary
that
you
consider
how
the
two
Adams
are
the
two
Springs
of
all
Mankinde
,
the
two
pillars
(
as
it
were
)
upon
which
God
hath
laid
all
Mankinde
,
and
all
that
is
done
in
the
world
,
and
those
that
walk
after
the
one
,
walk
after
the
flesh
,
and
those
that
are
after
the
other
walk
after
the
Spirit
.
So
much
in
generall
.
Now
more
particularly
,
by
walking
after
the
flesh
,
in
this
place
,
there
are
three
things
meant
.
The
first
thing
meant
by
walking
after
the
flesh
,
according
as
most
of
our
godly
and
learned
translate
it
,
is
when
a
man
walks
according
to
the
dictates
and
suggestions
of
corrupt
nature
.
So
flesh
is
taken
for
Original
sin
,
that
is
,
that
corruption
of
nature
that
is
prone
to
every
evil
,
and
that
is
an
enemy
to
all
good
.
So
a
man
that
walks
according
to
the
flesh
,
is
when
the
course
and
bent
of
a
mans
soul
and
life
goes
after
sin
,
though
he
do
some
good
sometimes
,
yet
when
his
course
is
that
way
,
that
is
,
his
continuedness
and
contentedness
is
after
sin
,
this
is
to
walk
after
the
flesh
.
First
,
when
it
is
his
continued
course
:
for
walking
is
not
a
step
,
or
a
leap
,
or
a
stride
,
but
walking
is
a
thing
of
many
paces
.
So
it
is
called
a
going
from
iniquity
to
iniquity
,
Rom.
6.
And
then
there
is
in
walking
contentedness
,
and
sweetness
:
a
man
is
not
said
to
walk
when
he
is
tired
,
or
when
he
goes
in
danger
,
but
walking
it
pleasant
to
all
,
young
and
old
.
So
when
he
saith
they
that
walk
according
to
the
flesh
,
that
is
,
not
onely
when
men
are
overtaken
by
lusts
and
sin
,
but
people
that
in
their
ordinary
course
go
with
a
great
deal
of
contentment
in
evil
wayes
.
But
,
though
this
be
true
,
that
this
is
comprehended
in
walking
after
the
flesh
,
yet
this
is
very
lame
,
and
short
,
of
the
full
and
whole
meaning
of
this
place
.
I
say
it
is
not
the
main
nor
chief
meaning
of
this
place
,
it
is
not
primarily
,
not
principally
meant
:
this
is
a
truth
,
and
it
will
follow
as
a
necessary
consequence
,
as
I
shall
shew
anon
,
and
I
doubt
not
but
the
Apostle
means
it
,
when
he
saith
,
We
walk
not
according
to
the
flesh
,
because
in
Rom.
6.
he
takes
a
great
deal
of
pains
in
that
point
;
but
I
think
this
is
not
the
chief
meaning
.
My
Reasons
are
these
.
First
,
because
I
finde
that
the
very
scope
of
this
learned
Epistle
is
different
,
if
not
almost
contrary
to
this
,
his
scope
is
not
to
quarrel
with
them
for
want
of
doing
good
works
,
and
for
walking
in
sinful
works
,
but
the
scope
of
it
is
,
to
beat
them
off
from
their
own
works
,
and
to
bring
them
to
Christ
,
and
therefore
he
saith
,
Abraham
was
justified
without
works
;
he
all
along
disparageth
their
works
as
they
did
them
.
Therefore
I
think
he
doth
not
go
so
far
from
his
text
,
or
from
his
scope
,
as
to
make
this
the
main
business
,
their
sanctification
or
holiness
,
the
not
walking
in
evil
,
or
the
walking
in
good
works
.
Secondly
,
this
cannot
be
the
chief
scope
of
the
place
;
because
if
you
take
these
words
,
They
that
walk
after
the
flesh
,
in
this
sense
,
that
is
,
those
that
follow
sinful
courses
,
if
you
take
them
so
,
that
none
but
such
as
walk
holily
have
a
right
to
Jesus
Christ
and
his
righteousness
:
Or
if
you
take
them
in
this
sense
,
that
they
onely
that
walk
in
a
holy
life
can
come
to
know
that
they
have
the
righteousness
of
Christ
fulfilling
the
law
for
them
,
neither
of
these
can
hold
.
1.
For
the
first
,
that
no
man
can
have
to
do
with
Christ
or
his
righteousness
,
but
that
man
that
walks
according
to
the
Spirit
,
that
walks
in
a
holy
way
,
and
not
in
sinful
courses
,
this
is
contrary
to
the
stream
of
the
Gospel
.
Why
?
Because
the
Gospel
all
along
offers
Christ
to
sinners
,
to
the
chief
of
sinners
,
to
aliens
,
and
to
the
ungodly
.
2.
Then
again
if
this
were
so
,
sanctification
should
be
before
justification
,
a
man
must
be
holy
before
he
should
be
justified
.
As
for
the
latter
sense
,
to
wit
,
that
the
Apostle
should
mean
this
,
that
no
man
can
know
any
other
way
that
the
righteousness
of
Christ
did
belong
to
him
,
but
onely
by
not
walking
after
the
flesh
,
or
by
walking
after
the
Spirit
;
this
cannot
be
neither
:
for
however
we
may
know
a
little
in
a
way
of
sense
by
our
walking
,
yet
the
main
way
to
know
our
justification
,
is
the
same
way
that
we
come
by
justification
;
for
,
Faith
is
the
evidence
of
things
not
seen
.
The
main
evidence
whereby
I
know
I
am
justified
,
is
because
the
word
of
faith
saith
so
,
the
word
tells
me
,
and
faith
evidenceth
it
:
that
faith
that
I
believe
by
,
it
shews
me
that
I
believe
.
Therefore
though
I
be
inconstant
in
my
way
of
grace
,
that
to
sense
shews
me
a
little
,
yet
it
doth
not
solely
,
and
chiefly
,
and
primarily
.
So
that
this
is
the
substance
of
it
,
that
that
sense
which
godly
reverend
men
give
of
this
place
,
it
is
true
,
but
it
is
not
all
,
nor
the
first
,
and
the
chief
part
of
the
meaning
of
it
.
Secondly
,
flesh
in
the
Scriptures
,
and
so
here
and
in
divers
other
places
,
it
may
be
understood
concerning
the
Priviledges
,
those
various
Prerogatives
and
Priviledges
that
the
people
of
God
,
the
Israelites
had
in
a
natural
,
fleshly
way
,
from
generation
to
generation
.
Being
born
of
such
Parents
,
of
such
Tribes
,
they
had
such
priviledges
belonging
to
them
,
they
had
the
Oracles
,
and
the
Covenants
,
and
the
Tables
,
&c.
and
this
is
called
flesh
:
and
I
doubt
not
but
the
Apostle
had
this
in
his
eye
.
Saith
he
,
The
righteousness
of
the
law
is
fulfilled
in
us
that
walk
not
after
the
flesh
:
As
if
he
had
said
,
Do
not
think
because
you
are
of
the
seed
of
Abraham
,
or
because
you
have
the
Covenants
,
and
Circumcision
,
and
that
you
are
born
of
such
Parents
,
that
therefore
you
shall
the
sooner
have
this
priviledge
to
have
the
law
fulfilled
,
take
heed
of
that
,
for
now
it
springs
from
another
root
,
and
it
comes
now
in
a
Spiritual
,
and
not
in
a
fleshly
way
as
it
did
before
:
for
they
had
their
mercies
generally
in
the
Old
Testament
according
to
the
flesh
,
that
is
,
by
generation
,
Isaac
as
he
was
Abrahams
Son
,
and
Jacob
his
Son
,
&c.
but
now
it
is
in
a
spiritual
way
.
Now
that
flesh
is
so
taken
in
Scripture
,
I
will
give
you
that
one
place
,
in
Phil.
3.
4.
Though
I
might
also
have
confidence
in
the
flesh
,
saith
Paul
,
If
any
man
thinketh
that
he
hath
whereof
he
might
trust
in
the
flesh
,
I
more
.
What
doth
he
mean
by
flesh
here
?
He
tells
you
,
Circumcised
the
eighth
day
,
of
the
stock
of
Israel
,
of
the
Tribe
of
Benjamin
,
an
Hebrew
of
the
Hebrews
,
as
touching
the
law
a
Pharisee
;
concerning
zeal
,
persecuting
the
Church
;
touching
the
righteousness
which
is
in
the
law
,
blameless
.
As
if
he
had
said
,
I
had
all
the
priviledges
,
if
any
man
might
boast
in
the
flesh
,
I
might
,
I
am
an
Hebrew
of
the
Hebrews
,
a
Gentleman
of
the
best
descent
,
&c.
So
in
2
Cor.
11.
18.
Seeing
that
many
glory
after
the
flesh
,
I
will
glory
also
,
ye
suffer
fools
gladly
.
Wherein
any
is
bold
,
I
am
bold
also
.
Are
they
Hebrews
?
so
am
I.
Are
they
Israelites
?
so
am
I.
Are
they
the
seed
of
Abraham
?
so
am
I.
They
had
priviledges
being
Israelites
more
then
other
people
,
and
this
is
called
flesh
.
So
I
am
confident
that
the
Apostle
had
this
in
his
eye
,
in
a
special
manner
,
when
he
saith
,
They
that
walk
not
according
to
the
flesh
.
And
you
shall
finde
that
they
attributed
all
priviledges
to
them
because
they
were
Israelites
:
as
you
see
in
Mat.
3.
say
they
,
We
are
the
children
of
Abraham
;
Saith
John
Baptist
,
Ye
are
a
generation
of
Vipers
.
And
so
in
Joh.
8.
say
they
,
We
are
free
men
,
we
are
the
sons
of
Abraham
,
saith
Christ
,
Ye
are
of
your
father
the
Devil
.
See
,
the
Gospel
takes
away
that
fleshliness
,
and
puts
all
in
another
stream
,
and
course
,
and
way
.
The
Apostle
aims
at
that
here
,
when
he
saith
,
Those
that
walk
not
according
to
the
flesh
.
As
if
he
had
said
,
You
shall
never
have
this
righteousness
to
satisfie
the
law
the
sooner
because
you
are
the
Sons
of
Abraham
,
no
more
then
if
you
were
Scythians
or
Barbarians
.
Thirdly
,
and
lastly
,
the
main
and
chief
meaning
of
this
place
is
this
,
though
the
other
be
included
,
when
the
Apostle
saith
,
Those
that
walk
not
according
to
the
flesh
,
but
according
to
the
Spirit
.
By
flesh
,
here
the
Apostle
means
walking
according
to
the
old
Covenant
,
according
to
the
Covenant
of
Works
in
the
way
of
the
law
:
and
by
Spirit
,
is
meant
walking
in
the
way
of
faith
,
or
in
the
way
of
the
Gospel
,
or
in
the
way
of
Christ
.
There
be
divers
expressions
in
Scripture
that
help
us
to
understand
it
,
as
Rom.
4.
14.
it
is
called
,
They
that
are
of
the
law
,
that
is
,
those
that
walk
according
to
the
law
.
In
Gal.
3.
there
are
two
or
three
phrases
,
Received
ye
the
Spirit
by
the
works
of
the
law
,
or
by
the
hearing
of
faith
?
The
walking
according
to
the
Spirit
is
the
hearing
of
faith
;
and
it
is
twice
there
,
they
that
are
of
faith
,
they
that
are
of
faith
.
To
be
of
faith
,
and
to
walk
according
to
the
Spirit
,
is
the
same
;
to
be
of
the
law
,
or
of
circumcision
,
is
to
walk
according
to
the
flesh
.
In
Rom.
10.
5.
The
righteousness
which
is
of
the
law
saith
on
this
wise
.
The
righteousness
of
the
law
,
that
is
,
the
way
of
the
law
:
that
Scripture
sets
out
the
way
of
those
that
walk
according
to
the
Covenant
of
Works
;
now
the
way
of
the
law
is
the
same
as
walking
after
the
flesh
:
and
faith
he
,
The
righteousness
of
faith
saith
on
this
wise
;
that
is
,
the
grace
of
the
Gospel
,
or
the
way
of
faith
.
So
the
meaning
is
this
,
we
hear
of
a
glorious
priviledge
that
the
righteousness
of
the
law
is
fulfilled
in
us
,
and
there
is
no
man
in
the
world
can
get
it
by
his
own
works
,
or
in
reference
to
the
Covenant
of
works
,
no
not
Abraham
himself
,
but
it
is
meerly
by
Jesus
Christ
.
Therefore
if
any
of
you
think
to
have
this
righteousness
fulfilled
in
him
,
and
go
in
the
old
way
,
to
Mount
Sinai
,
to
the
Covenant
of
Works
,
he
is
deceived
,
he
shall
never
have
it
,
but
by
walking
according
to
the
Spirit
:
no
man
can
enjoy
this
priviledge
by
a
Covenant
of
works
,
by
their
own
doing
,
by
seeking
to
fulfil
the
law
of
God
by
their
own
righteousness
,
but
they
that
walk
after
the
Spirit
:
as
if
he
had
said
,
Do
not
mistake
me
,
it
is
a
great
priviledge
to
have
the
law
fulfilled
for
you
,
but
it
is
not
by
your
own
strictness
and
zeal
:
and
though
some
of
you
go
further
then
others
,
yet
none
of
you
can
attain
the
fulfilling
of
the
law
that
way
;
for
all
are
come
short
,
Rom.
3.
But
it
is
those
that
walk
after
the
Spirit
,
that
is
,
those
that
seek
it
in
a
way
of
faith
in
another
,
not
in
themselves
,
those
that
seek
it
according
to
the
principles
and
directions
of
the
Gospel
.
Now
,
because
I
know
this
Expositions
is
harsh
to
many
of
you
,
(
though
I
exclude
not
the
other
)
therefore
I
shall
endeavour
to
shew
you
three
things
.
First
,
I
will
prove
clearly
out
of
the
Scriptures
that
this
is
the
meaning
.
Secondly
,
I
will
give
you
a
Reason
why
that
is
the
chief
meaning
.
Thirdly
,
I
shall
give
you
a
few
Reasons
why
the
Apostle
saith
that
they
that
walk
according
to
the
Covenant
of
works
,
walk
according
to
the
flesh
,
and
they
that
go
according
to
the
way
of
faith
,
walk
according
to
the
Spirit
.
Concerning
the
first
,
that
flesh
is
often
taken
clearly
in
this
sense
,
I
will
give
you
some
places
of
Scripture
:
Gal.
3.
3.
This
I
would
learn
of
you
,
Received
you
the
Spirit
by
the
works
of
the
law
,
or
by
the
hearing
of
faith
?
Are
ye
so
foolish
,
that
having
begun
in
the
Spirit
,
are
you
now
made
perfect
in
the
Flesh
?
We
see
in
Chap.
1.
they
are
called
to
the
grace
of
Christ
through
the
Gospel
,
Gospel
principles
were
rightly
and
savingly
practised
among
them
,
and
after
there
came
some
among
them
that
perverted
them
;
and
saith
he
,
Are
ye
so
foolish
,
that
having
begun
in
the
Spirit
,
and
have
had
Christ
crucified
among
you
,
that
now
you
will
be
made
perfect
by
the
flesh
?
that
now
you
will
go
and
seek
justification
by
your
own
works
,
and
go
about
to
keep
the
law
,
&c.
Another
place
is
in
Phil.
3.
4.
Though
I
might
also
have
confidence
in
the
flesh
,
and
then
he
speaks
of
the
priviledges
of
an
Israelite
:
and
if
you
look
further
,
ver.
7.
I
count
all
these
loss
that
I
may
win
Christ
,
and
be
found
in
him
,
not
having
mine
own
righteousness
which
is
of
the
law
,
but
that
which
is
of
the
faith
of
Christ
.
So
by
the
flesh
he
means
the
righteousness
of
the
law
,
which
he
throws
away
for
the
righteousness
which
is
of
faith
.
Take
another
place
,
Rom.
10.
5.
compared
with
Rom.
6.
14.
saith
the
Apostle
,
Sin
shall
not
have
dominion
over
you
,
for
ye
are
not
under
the
law
,
but
under
grace
.
When
you
were
under
the
law
,
and
walked
after
the
flesh
,
sin
had
dominion
over
you
,
and
you
obeyed
it
.
Here
is
a
parallel
place
:
for
saith
the
Apostle
,
When
you
were
in
the
flesh
,
the
motions
of
sin
by
the
law
did
work
in
your
members
.
When
you
were
in
the
flesh
,
that
is
,
when
you
were
under
the
law
,
then
the
motions
of
sin
did
work
:
but
now
sin
shall
not
have
dominion
over
you
,
because
you
are
not
under
the
law
;
you
are
not
in
the
flesh
,
you
do
not
walk
according
to
the
flesh
.
And
that
I
suppose
is
the
meaning
of
that
Scripture
,
2
Pet.
2.
10.
The
Lord
knoweth
how
to
deliver
the
godly
,
and
to
reserve
the
wicked
to
be
punished
;
but
chiefly
those
that
walk
after
the
flesh
,
in
the
lusts
of
uncleanness
.
Now
if
you
take
walking
after
the
flesh
for
sinful
wayes
,
it
would
be
the
same
as
if
he
had
said
,
There
are
divers
people
that
walk
wickedly
,
but
chiefly
they
that
walk
after
the
flesh
;
for
all
people
naturally
walk
after
the
flesh
:
but
these
were
a
peculiar
people
that
the
Lord
would
bring
judgements
on
;
and
they
walked
according
to
the
flesh
.
Who
were
they
?
They
were
most
of
them
Jews
,
they
were
Adams
sons
,
that
walked
in
the
old
Covevenant
,
chiefly
they
that
walk
according
to
the
flesh
;
that
is
the
meaning
of
it
,
or
else
he
would
not
have
said
according
to
the
flesh
:
for
every
man
naturally
walks
according
to
the
flesh
.
So
in
this
Text
,
Who
walk
not
according
to
the
flesh
,
but
according
to
the
Spirit
;
and
in
ver.
8.
of
this
Chapter
,
They
that
are
in
the
flesh
cannot
please
God
.
Now
I
shall
open
that
by
another
Scripture
,
Heb.
11.
5.
where
it
said
that
Enoch
pleased
God
.
We
reade
of
Enoch
,
Gen.
5.
24.
that
he
walked
with
God
;
he
walked
not
according
to
the
flesh
:
now
saith
the
Apostle
,
Without
faith
it
is
impossible
to
please
God
;
now
he
that
walks
in
the
flesh
cannot
please
God
.
Why
so
?
He
that
goes
not
in
the
way
of
faith
by
Jesus
Christ
,
he
cannot
please
God
.
By
believing
I
please
God
,
by
walking
in
the
obedience
of
faith
to
God
,
I
and
my
works
please
God
.
Now
to
please
,
implies
one
was
offended
before
:
all
my
doing
cannot
please
God
,
but
my
believing
,
presenting
to
God
a
perfect
righteousness
by
faith
,
pleaseth
God
,
and
then
all
my
works
are
accepted
.
There
are
two
words
for
it
in
the
Original
;
one
signifies
to
please
one
that
hath
been
offended
;
another
is
,
pleasingness
with
one
that
hath
not
offended
:
as
my
childe
pleaseth
me
though
he
have
not
offended
me
;
but
the
other
is
to
be
pleased
with
one
that
was
an
Enemy
before
,
one
that
was
against
me
,
that
is
now
received
to
favour
.
So
I
have
told
you
briefly
some
Scriptures
to
shew
you
that
the
flesh
is
taken
in
this
sense
.
Now
the
main
Reason
of
it
,
why
I
believe
this
to
be
the
chief
meaning
of
it
,
is
because
that
I
see
clearly
that
this
is
the
chief
drift
and
scope
of
this
Epistle
,
and
if
I
may
speak
without
disparagement
,
there
is
nothing
more
methodically
laid
down
;
and
this
is
spoken
to
bring
them
from
the
way
of
works
to
the
way
of
faith
.
But
I
hasten
.
Why
doth
the
holy
Ghost
call
walking
after
the
Covenant
of
Works
,
and
after
the
law
,
walking
after
the
flesh
,
and
the
other
walking
after
the
Spirit
?
The
Reason
is
,
Because
there
is
so
great
affinity
and
nearness
between
walking
legally
,
and
walking
sinfully
,
that
they
are
promiscuously
in
Scripture
taken
one
for
another
.
For
let
a
man
walk
,
and
endeavour
,
and
do
his
best
,
according
to
the
Law
,
and
not
by
the
Gospel
,
he
shall
be
sure
to
walk
sinfully
and
carnally
;
there
is
no
help
for
it
.
If
he
be
under
the
law
,
sin
will
have
dominion
over
him
:
and
if
he
go
after
the
flesh
,
the
motions
of
the
flesh
will
bring
forth
fruit
unto
death
.
Sin
and
the
law
are
(
as
it
were
)
of
so
near
a
kin
,
that
the
law
makes
sin
more
sinful
,
and
the
more
a
man
strives
to
keep
the
law
,
the
more
he
sins
.
The
Apostle
brought
it
so
near
,
that
people
were
ready
to
speak
non-sense
,
that
the
law
was
sin
.
He
prevents
the
objection
,
Is
the
law
sin
?
O
no
,
faith
he
,
sin
is
the
transgression
of
the
law
.
So
that
a
man
that
walks
according
to
the
law
,
and
not
according
to
the
way
of
the
Gospel
,
in
spight
of
his
heart
he
shall
walk
according
to
the
flesh
,
that
is
,
according
to
the
lusts
of
nature
,
he
can
never
walk
holily
,
let
him
do
what
he
can
.
A
second
Reason
why
it
is
called
flesh
,
is
in
allusion
to
the
two
Sons
of
Abraham
;
as
we
see
in
Gal.
4.
21.
The
Apostle
there
,
speaking
of
these
two
Covenants
,
he
saith
,
Abraham
had
two
sons
,
the
one
by
a
bond-maid
,
the
other
by
a
free
woman
:
but
he
who
was
of
the
bond-woman
was
born
after
the
flesh
,
but
he
of
the
free
woman
was
by
promise
,
which
things
are
an
allegory
(
or
a
comparison
)
for
these
are
the
two
Covenants
,
the
one
from
mount
Sinai
,
which
gendereth
to
bondage
,
which
is
Agar
,
for
this
Agar
is
Mount
Sinai
in
Arabia
,
and
answereth
to
Jerusalem
which
now
is
,
and
is
in
bondage
with
her
children
:
but
Jerusalem
which
is
above
is
free
,
which
is
the
mother
of
us
all
.
He
is
proving
that
the
old
Covenant
was
to
be
done
away
,
Agar
was
to
be
thrown
out
with
her
children
.
He
proves
that
those
two
Sons
of
Abraham
,
Ishmael
and
Isaac
,
were
types
of
the
two
Covenants
that
God
made
with
mankinde
,
the
Covenant
of
Works
,
and
the
Covenant
of
Grace
.
Now
the
Covenant
of
Works
he
compares
to
Ishmael
,
that
was
born
after
the
flesh
,
as
other
children
were
,
Abraham
went
in
to
Hagar
,
and
she
conceived
,
and
bare
a
childe
as
other
women
:
but
Isaac
was
not
born
after
the
flesh
,
all
fleshly
wayes
could
not
produce
Isaac
,
he
was
a
childe
of
Promise
,
and
the
Spirit
of
God
breathing
in
the
promise
,
and
working
mightily
in
Abraham
and
Sarah
,
Isaac
was
produced
.
This
is
an
Allegory
,
there
is
a
great
Mysterie
that
you
think
not
of
,
when
you
reade
of
Ishmael
and
Isaac
.
By
Ishmael
is
meant
the
Covenant
of
Works
,
and
the
principles
of
it
,
and
the
practitioners
of
it
,
and
they
walk
according
to
the
flesh
,
as
Ishmael
did
:
and
by
Isaac
is
meant
the
Covenant
of
Grace
;
and
those
that
go
that
way
are
children
of
the
promise
,
as
Isaac
was
.
So
God
hath
set
this
Comparison
,
and
I
conceive
the
Apostle
alludes
to
it
,
and
calls
it
a
walking
according
to
the
flesh
.
As
if
he
had
said
,
Thou
shalt
never
have
this
righteousness
by
walking
in
the
way
of
thy
father
Ishmael
,
by
Mount
Sinai
in
Arabia
,
by
walking
in
the
law
to
turn
away
the
wrath
of
God
;
but
if
thou
wilt
get
this
righteousness
,
thou
must
walk
according
to
the
Spirit
,
thou
must
get
the
Spirit
,
and
be
a
childe
of
promise
.
The
third
and
last
Reason
that
I
shall
give
,
why
it
is
called
walking
according
to
the
Flesh
,
is
because
of
weakness
:
for
flesh
is
put
for
weakness
,
as
the
Scripture
saith
,
They
are
Flesh
,
and
not
Spirit
,
that
is
,
they
are
poor
weak
things
:
so
,
those
that
walk
in
that
way
,
in
the
way
of
the
law
,
they
are
weak
creatures
;
there
is
nothing
but
wishing
,
and
woulding
,
and
covenanting
,
and
promising
,
and
protesting
,
and
vexing
,
and
fretting
,
but
there
is
no
strength
.
Now
one
Saint
that
is
truly
planted
in
Christ
,
and
the
Gospel
hath
truly
taken
place
in
his
heart
,
he
hath
more
strength
then
five
hundred
of
the
other
.
Saith
Paul
,
I
can
do
all
things
,
I
can
want
,
and
I
can
abound
,
I
can
go
to
prison
freely
,
I
can
rejoyce
with
them
that
rejoyce
,
and
mourn
with
them
that
mourn
.
Because
the
same
Spirit
that
dwells
in
Christ
,
and
works
effectually
,
the
same
Spirit
dwells
in
us
,
and
works
in
us
.
Therefore
that
is
the
meaning
of
it
,
They
that
walk
after
the
flesh
,
that
is
,
they
that
go
after
the
law
,
they
are
weak
,
they
tug
,
and
are
never
the
nearer
Heaven
;
and
if
they
should
live
a
thousand
years
they
would
be
no
better
,
but
wishers
,
and
woulders
,
and
say
I
have
a
good
desire
to
do
as
the
Preacher
saith
,
but
I
have
no
power
.
Vse
.
Let
me
conclude
with
one
word
of
Use
,
from
all
this
that
hath
been
said
,
which
I
hope
you
will
consider
of
.
From
this
Doctrine
thus
opened
,
you
may
hence
see
the
saying
of
our
Lord
Jesus
Christ
verified
,
and
made
good
,
that
few
shall
enter
into
the
kingdome
of
Heaven
.
Doubtless
Paul
did
not
look
on
sinners
and
Saints
as
we
do
:
we
account
every
Professor
,
let
his
principles
be
what
they
will
,
either
from
the
first
or
second
Adam
;
if
he
begin
to
leave
sin
,
and
to
perform
duties
,
we
account
him
a
good
man
.
But
when
the
Lord
comes
to
judge
,
he
will
look
further
,
and
examine
us
,
and
will
(
I
fear
)
finde
abundance
that
shall
never
enter
into
the
kingdome
of
Heaven
,
even
of
those
that
follow
good
old
Adam
,
I
mean
there
are
abundance
of
Professors
,
that
have
left
corrupt
Adam
in
his
grossness
,
and
follow
good
old
Adam
that
is
a
sprig
from
that
;
they
will
abstain
from
sins
,
and
they
will
perform
duties
,
and
they
will
do
no
wrong
,
and
all
is
but
old
Adam
still
.
Therefore
you
that
are
Professors
,
look
to
your selves
for
the
Lords
sake
,
I
am
mistaken
if
there
be
not
many
hundreds
of
us
that
will
be
found
the
Sons
of
Ishmael
at
the
last
day
;
many
that
make
a
great
Profession
,
and
many
that
make
a
greater
Profession
then
others
,
that
are
honest
spiritual
Saints
before
the
world
,
before
men
:
for
when
a
man
goes
to
keep
the
law
,
every
light
that
comes
into
his
soul
intends
his
resolution
,
every
thing
intends
it
in
that
course
he
is
in
;
and
he
may
go
to
the
highest
,
and
be
the
greatest
Professor
,
and
be
ready
for
all
duties
,
and
yet
be
found
a
stranger
to
Jesus
Christ
:
therefore
look
to
your selves
.
I
remember
Mr.
Bolton
that
blessed
man
,
he
divides
the
World
for
the
fewness
of
them
that
shall
be
saved
;
saith
he
,
the
greatest
part
of
the
World
,
two
,
or
three
parts
of
it
are
most
intire
Heathens
:
In
Europe
here
we
have
the
most
part
Papists
,
and
but
a
few
that
are
Protestants
;
and
among
those
parts
there
are
few
that
profess
Religion
;
and
among
those
that
profess
Religion
,
there
are
very
few
that
do
it
in
truth
:
as
another
godly
man
saith
;
take
a
multitude
of
Professors
,
that
have
been
bred
under
the
law
,
that
have
been
bred
on
Mount
Sinai
,
take
a
Congregation
of
such
Professors
(
as
there
be
many
such
in
England
)
and
let
the
Gospel
come
and
be
Preached
rightly
among
them
,
to
translate
them
,
let
a
Minister
of
the
Gospel
come
and
say
there
is
no
damnation
to
them
that
are
in
Christ
Jesus
,
and
you
are
justified
freely
,
and
Christ
hath
fulfilled
the
law
,
and
all
is
clear
;
whereas
before
there
were
fears
lest
they
were
not
righteous
,
and
they
did
work
hard
,
now
let
a
man
labour
to
draw
them
to
the
Gospel
,
and
to
plant
Christ
and
the
principles
of
Christ
in
their
hearts
,
and
I
fear
that
there
is
not
one
in
ten
but
will
miscarry
in
the
removing
,
as
you
finde
it
often
with
your
Trees
when
you
remove
and
transplant
them
.
I
say
abundance
of
those
Professors
will
come
to
nothing
;
for
when
the
fear
of
Hell
and
damnation
is
gone
from
their
Conscience
,
when
the
Whip
is
gone
,
they
will
turn
the
grace
of
God
into
wantonness
.
Nay
,
some
will
turn
down-right
enemies
,
and
persecutors
of
the
Gospel
,
as
the
Pharisees
;
and
of
those
that
would
come
in
,
in
all
probability
,
in
removing
and
translating
them
from
the
law
to
the
Gospel
,
there
is
not
one
in
ten
but
would
turn
the
grace
of
God
into
wantonness
,
and
there
goes
all
their
Religion
.
The
way
to
Heaven
is
narrow
,
our
Lord
Christ
saith
,
and
I
think
it
will
be
found
far
more
narrow
then
we
conceive
of
it
.
Therefore
as
another
godly
man
saith
,
we
are
exceedingly
mistaken
in
judging
of
Professors
,
we
look
upon
them
,
and
those
that
begin
to
amend
from
their
sins
,
we
call
them
Professors
.
But
this
is
the
true
way
of
judging
,
that
there
are
but
two
Roots
in
the
world
,
the
Old
Adam
,
and
the
New
Adam
;
there
are
but
two
Covenants
,
Sinai
,
and
Jerusalem
;
there
are
but
two
wayes
of
walking
,
After
the
flesh
,
and
after
the
Spirit
,
after
the
Law
,
and
after
the
Gospel
.
Now
I
judge
him
to
be
a
Saint
,
and
a
Believer
,
and
God
calls
and
owns
him
as
a
Saint
,
though
he
be
weak
,
and
be
not
so
glorious
in
the
eye
of
the
world
,
as
many
formal
Professors
,
yet
if
I
see
any
principles
of
the
Gospel
in
him
,
if
there
be
a
little
of
Christ
in
him
in
power
,
though
it
be
but
in
a
little
measure
,
and
he
can
pray
but
a
little
,
and
he
cannot
keep
Fasting
dayes
,
and
dayes
of
Humiliation
so
plausibly
(
as
many
that
make
a
trade
of
it
in
this
City
)
yet
if
that
prayer
,
and
repeating
,
and
reading
,
and
hearing
,
or
preaching
,
or
whatsoever
it
be
,
if
it
flow
from
the
Lord
Jesus
Christ
,
as
a
natural
man
knows
natural
things
,
so
one
Saint
knows
another
,
the
Spirit
of
God
knows
the
things
of
God
.
It
is
true
,
we
all
of
us
have
a
great
deal
of
flesh
,
and
there
is
somewhat
of
good
old
Adam
,
as
well
as
of
corrupted
Adam
;
but
surely
we
ought
not
to
conceive
him
to
be
a
Saint
,
let
him
be
never
so
glorious
in
the
eye
of
the
world
,
and
in
the
performance
of
duties
,
if
there
be
not
somewhat
of
Christ
in
him
.
You
may
see
a
poor
despicable
creature
,
and
see
a
great
deal
of
Christ
in
him
;
and
on
the
other
side
,
you
may
see
great
Professors
that
are
Ringleaders
of
others
,
and
yet
there
is
not
one
jot
of
Christ
in
them
,
but
all
is
Old
Adam
,
screwed
up
in
his
brave
parts
,
and
all
is
but
flesh
a
little
more
refined
;
and
he
that
is
flesh
,
and
all
that
is
flesh
,
cannot
inherit
the
kingdome
of
God
.
Look
to
your selves
seriously
,
especially
you
that
are
most
eminent
,
that
think
best
of
your selves
,
that
are
ancient
Professors
,
unless
you
look
to
your selves
,
you
may
take
a
great
deal
of
pains
,
and
when
all
comes
to
all
,
after
all
your
praying
,
and
fasting
,
and
repeating
,
and
preaching
,
you
may
be
found
to
be
nothing
in
the
world
but
men
that
walk
according
to
the
flesh
,
that
is
,
according
to
the
refined
and
well
educated
principles
of
Old
Adam
,
you
may
be
Ishmaels
,
and
be
built
upon
Mount
Sinai
when
all
is
done
.
Therefore
I
say
we
may
hence
learn
to
judge
rightly
of
persons
,
who
are
Saints
,
and
who
are
not
,
who
are
the
children
of
God
,
and
who
are
not
.
For
in
most
things
we
do
not
judge
rightly
,
we
do
not
judge
as
God
judgeth
.
We
usually
judge
of
men
and
things
,
according
to
natural
wisdome
,
or
according
to
some
distinctions
and
definitions
that
we
have
of
things
,
in
that
natural
divinity
we
have
.
As
for
instance
:
If
a
man
leave
his
drunkenness
and
whoredome
,
and
come
up
to
some
kinde
of
holiness
in
his
life
,
in
appearance
,
if
he
come
to
hear
Sermons
,
and
repeat
them
,
and
pray
a
little
in
his
Family
,
that
man
we
call
a
Saint
,
a
godly
man
,
and
it
may
be
he
may
be
so
,
and
it
may
be
not
so
.
Now
the
way
that
God
judgeth
of
all
men
,
is
as
they
are
children
either
of
the
Old
,
or
of
the
New
Adam
,
and
not
according
to
such
a
proportion
of
strictness
in
their
lives
:
for
the
Pharisees
went
beyond
many
weak
Professors
,
in
common
righteousness
.
And
this
should
be
a
main
ground
of
our
communion
,
and
fellowship
,
and
delight
in
others
,
whether
in
Churches
or
otherwise
.
It
should
not
be
grounded
on
this
,
If
such
a
man
be
of
my
opinion
in
such
things
,
if
he
agree
with
me
,
he
is
for
me
;
and
another
that
agrees
with
another
,
he
is
for
him
.
These
kinde
of
Communions
will
prove
nothing
but
Faction
in
the
end
.
But
the
true
Communion
is
,
when
Saints
together
keep
Fellowship
,
Church-fellowship
or
other
,
upon
Spiritual
grounds
;
that
is
,
when
Christ
in
his
Soul
,
and
Christ
in
mine
close
together
:
this
is
the
main
ground
that
makes
Communion
and
Fellowship
,
whatsoever
comes
in
besides
that
is
additional
,
but
if
there
be
a
Communion
of
people
without
this
,
I
say
it
will
prove
but
Faction
,
but
walking
according
to
the
flesh
.
I
should
shew
now
what
course
we
should
take
to
bring
our selves
to
Spiritual
walking
.
And
secondly
,
what
they
should
do
that
God
hath
brought
up
in
some
measure
to
this
condition
.
But
I
leave
that
till
God
give
another
opportunity
.
SERMON
IV.
Rom.
8.
4.
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
THere
were
three
Lessons
that
the
Lord
did
teach
us
from
these
words
.
The
first
is
implied
in
the
beginning
of
the
Verse
;
That
every
man
is
bound
to
get
him
a
righteousness
to
fulfill
the
law
of
God
.
And
Secondly
,
That
all
those
that
rightly
believe
in
Christ
have
in
them
a
righteousness
perfectly
to
fulfull
it
.
And
Thirdly
,
That
those
that
thus
believe
,
and
have
this
great
priviledge
(
for
it
is
the
foundation
of
all
others
)
they
are
known
or
described
by
this
,
They
walk
not
after
the
flesh
,
but
after
the
Spirit
.
The
two
former
I
have
finished
,
I
entred
upon
the
third
the
last
day
;
I
opened
it
at
large
,
and
proved
it
to
you
,
and
came
to
make
one
Use
of
it
.
Vse
1.
That
from
hence
we
may
learn
how
to
judge
of
persons
,
how
to
judge
of
those
that
are
Saints
,
and
those
that
are
not
Saints
,
not
according
to
some
kinde
of
holiness
they
may
come
up
to
,
but
according
to
the
principles
they
walk
by
,
either
as
they
walk
according
to
the
flesh
,
or
according
to
the
Spirit
.
For
I
told
you
there
be
divers
Professors
among
us
,
that
it
may
be
are
eminent
in
the
eye
of
the
world
,
before
men
,
yet
when
all
comes
to
all
,
their
fasting
,
and
praying
,
and
preaching
,
and
repeating
,
&c.
will
be
found
to
be
nothing
in
the
world
but
a
walking
according
to
the
flesh
,
that
is
,
according
to
the
refined
,
well
educated
principles
of
Old
Adam
.
But
I
shall
go
on
a
little
further
.
Vse
2.
Therefore
in
the
next
place
,
the
Question
will
be
;
How
shall
I
know
whether
I
walk
according
to
the
flesh
,
or
according
to
the
Spirit
?
How
shall
I
know
whether
I
be
one
of
those
that
walk
according
to
the
Spirit
?
I
will
onely
give
you
a
few
Expressions
of
it
;
(
I
will
not
say
signs
,
for
it
may
be
you
could
not
all
bear
that
word
)
and
these
expressions
are
most
of
them
laid
down
in
this
Chapter
,
and
hereabout
:
whereby
you
may
have
a
guess
of
it
,
whether
you
be
the
men
that
walk
according
to
the
Spirit
,
or
no.
First
,
you
shall
finde
in
Rom.
6.
that
those
that
are
under
grace
,
or
that
walk
according
to
the
Spirit
,
sin
is
destroyed
in
them
,
they
are
dead
to
sin
,
and
alive
to
righteousness
.
And
there
are
many
expressions
of
the
same
thing
in
divers
phrases
;
as
in
ver.
6.
Knowing
this
,
that
our
old
man
is
crucified
,
that
the
body
of
sin
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
.
If
thou
be
a
man
that
walkest
according
to
the
Spirit
,
thou
canst
say
the
body
of
sin
is
destroyed
,
and
thou
dost
not
serve
sin
.
Then
it
is
said
in
ver.
11.
that
those
that
are
under
grace
,
they
are
dead
indeed
to
sin
,
and
alive
to
God
:
that
is
another
expression
.
And
in
ver.
12.
Sin
shall
not
reign
in
their
mortal
bodies
,
that
they
should
obey
it
in
the
lusts
thereof
.
And
in
ver.
13.
Yield
not
your
members
as
instruments
of
unrighteousness
.
And
in
ver.
14.
Sin
shall
not
have
dominion
over
them
.
So
,
there
are
divers
expressions
of
one
and
the
same
thing
.
Now
from
all
(
for
I
cannot
open
them
particularly
,
how
much
is
held
forth
in
each
of
these
expressions
,
but
to
help
thee
to
see
a
little
the
state
of
thy
Soul
)
I
would
gather
these
three
things
from
all
these
expressions
;
there
is
I
say
meant
by
them
these
three
things
.
The
first
thing
is
this
,
That
those
that
walk
according
to
grace
,
and
according
to
the
Spirit
,
sin
is
dead
in
them
;
that
is
,
they
are
dead
in
respect
of
the
guilt
of
sin
,
they
do
see
and
understand
in
some
measure
,
that
Jesus
Christ
by
his
death
hath
abolished
,
and
destroyed
,
and
done
away
all
their
sins
,
in
respect
of
the
guilt
of
them
;
they
are
not
under
the
law
in
that
respect
.
They
see
that
there
is
a
full
righteousness
in
Jesus
Christ
,
that
hath
satisfied
the
law
,
and
so
their
sins
are
done
away
,
that
they
shall
never
condemn
them
.
This
is
one
thing
.
Now
a
man
that
walks
according
to
the
flesh
,
he
sees
not
that
,
neither
can
see
it
;
for
these
things
are
spiritual
.
Now
take
a
man
that
walks
according
to
the
flesh
,
that
is
,
according
to
the
most
refined
principles
of
Old
Adam
,
and
he
alway
carries
guilt
upon
his
Conscience
,
he
will
alway
be
as
a
man
that
is
rolling
of
a
Snow-ball
,
the
more
he
goes
on
in
his
service
,
the
more
guilt
and
horrour
.
But
a
man
that
walks
according
to
the
Spirit
,
let
him
be
weak
or
strong
,
he
sees
this
in
some
measure
(
and
probably
for
the
most
part
)
that
his
sins
are
done
away
,
and
that
there
is
no
condemnation
to
him
,
because
he
is
in
Christ
,
and
believes
in
him
:
therefore
as
it
is
Rom.
5.
7.
He
that
is
dead
is
freed
from
sin
,
or
justified
from
sin
.
That
is
one
thing
.
Secondly
,
in
all
these
phrases
this
is
held
forth
to
us
(
as
I
understand
)
that
a
believer
being
planted
into
Christ
(
for
so
he
looks
upon
himself
)
and
ingrafted
and
united
to
Christ
,
in
respect
of
the
power
of
sin
he
accounts
it
as
dead
;
that
is
,
when
he
sees
any
sin
stirring
in
him
,
he
considers
,
I
am
one
with
Christ
,
I
am
planted
with
him
in
his
death
and
resurrection
,
and
this
sin
was
condemned
when
Christ
was
condemned
,
and
as
sure
as
Christ
did
die
,
this
sin
must
die
;
therefore
he
looks
upon
all
his
sins
and
lusts
,
as
things
that
are
gasping
for
life
,
as
things
that
are
ready
to
die
,
and
that
will
surely
die
,
as
surely
as
Christ
did
die
.
Another
man
that
walks
according
to
the
law
,
when
he
sees
sin
in
him
,
and
findes
lusts
to
rise
in
his
soul
,
he
saith
as
David
in
another
case
,
Surely
I
shall
one
day
fall
by
the
hand
of
Saul
;
Surely
I
shall
prove
an
Hypocrite
one
time
or
other
,
this
sin
will
break
my
neck
,
and
so
he
is
discouraged
,
and
his
heart
is
hardened
.
But
a
man
that
is
under
grace
,
that
walks
according
to
the
Gospel
,
let
sin
be
never
so
strong
and
prevalent
,
he
looks
on
it
as
a
condemned
thing
,
he
can
triumph
over
it
when
it
is
strongest
,
and
can
say
,
I
know
thou
must
be
laid
in
the
grave
with
Jesus
Christ
;
he
reckons
himself
dead
to
sin
.
That
is
another
thing
.
Thirdly
,
and
lastly
,
from
all
these
expressions
here
in
Rom.
6.
we
gather
this
,
That
surely
all
those
that
are
under
grace
,
or
that
walk
according
to
the
Spirit
,
in
some
eminent
way
are
more
holy
,
and
more
freed
from
sin
then
once
they
were
,
and
then
all
those
are
that
walk
under
the
law
,
in
some
eminent
way
I
say
they
are
more
holy
,
though
I
do
not
say
there
is
no
sin
in
them
,
for
then
we
should
lie
,
as
John
saith
,
but
certainly
there
is
a
power
in
their
souls
against
sin
,
that
is
exceedingly
transcendent
in
respect
of
the
best
moral
men
,
in
respect
of
the
exactest
men
in
the
world
,
that
walk
according
to
the
law
:
what
else
is
the
meaning
of
all
this
?
Ye
are
dead
to
sin
,
and
Sin
shall
not
reign
and
have
dominion
over
you
,
and
you
shall
not
yield
your
members
as
instruments
to
sin
?
Shall
we
turn
all
this
into
speculation
?
No
certainly
,
there
is
some
eminent
reall
holiness
and
power
against
sin
that
they
had
not
before
;
therefore
saith
he
,
What
pleasure
had
you
in
those
things
whereof
ye
are
now
ashamed
?
those
sins
that
you
committed
before
,
you
are
now
ashamed
of
them
.
And
let
me
look
a
little
upon
my
own
soul
,
or
appeal
to
you
;
Take
any
man
or
woman
that
understands
what
it
is
to
be
under
the
law
,
what
it
is
to
walk
according
to
the
Covenant
of
works
and
according
to
the
flesh
,
and
what
covenants
,
and
resolutions
,
and
promises
,
and
fastings
he
had
,
and
let
him
look
upon
himself
,
what
he
is
now
since
he
hath
known
a
little
of
Christ
,
and
hath
known
that
he
is
a
justified
person
,
and
that
he
is
dead
to
the
law
,
and
the
like
;
I
appeal
to
you
,
whether
you
do
not
feel
a
strange
power
in
your
souls
,
killing
and
subduing
sin
,
that
you
never
imagined
before
,
or
almost
hoped
to
have
.
There
are
some
Saints
that
I
know
,
that
when
they
came
to
know
a
little
of
Jesus
Christ
,
they
have
found
a
power
to
subdue
their
sins
,
that
they
did
not
hope
for
in
their
other
condition
,
they
were
so
strong
;
it
is
an
eminent
power
.
A
poor
Saint
that
sees
another
tugging
,
and
striving
,
and
wrastling
,
and
bustling
with
his
corruptions
,
he
knows
that
there
is
a
sweet
power
in
his
soul
that
pulls
down
the
highest
and
proudest
imaginations
.
As
a
godly
man
saith
,
There
is
as
much
difference
between
a
man
tha●
walks
after
the
flesh
,
according
to
the
law
,
and
he
that
walks
according
to
the
Spirit
,
as
between
a
man
that
is
in
a
great
Lyter
,
or
in
a
great
Boat
,
that
is
fast
upon
the
Sand
,
and
there
are
it
may
be
a
dozen
or
twenty
men
tugging
and
striving
to
get
it
off
,
and
yet
it
sticks
:
and
another
man
that
is
in
a
Boat
upon
the
water
,
and
needs
onely
to
hoist
sail
,
and
sit
down
and
it
is
gone
,
he
goes
with
wind
and
tide
.
So
a
man
that
walks
according
to
grace
,
he
can
go
as
a
childe
,
and
speak
loving
and
plain
words
to
his
Father
,
and
get
power
over
his
sins
,
that
all
the
howling
,
and
roaring
,
and
crying
of
another
a
whole
year
together
cannot
do
.
It
is
so
,
and
all
you
that
know
what
grace
is
,
know
it
.
That
is
one
thing
:
therefore
consider
this
,
if
thou
walk
according
to
the
Spirit
,
thou
art
dead
to
sin
;
that
is
,
in
respect
of
the
condemnation
and
guilt
of
it
,
thou
hearest
that
Christ
hath
fulfilled
the
law
,
and
that
sin
is
done
away
.
And
secondly
,
in
respect
of
the
power
of
it
;
thou
canst
look
upon
it
as
a
dying
,
gasping
thing
that
must
die
,
and
thou
canst
tread
on
it
through
the
death
of
Christ
.
Thirdly
,
thou
findest
no
lust
so
strong
in
thy
soul
,
but
thou
canst
ordinarily
bring
it
down
;
thou
canst
bring
it
to
the
obedience
of
Jesus
Christ
:
another
man
may
throw
his
cap
at
his
sins
,
and
be
wishing
and
woulding
all
the
year
long
,
but
there
are
strong
lusts
in
his
soul
that
will
not
out
.
Therefore
saith
the
Apostle
,
when
you
walked
according
to
the
law
,
the
motions
of
sin
brought
forth
fruit
unto
death
:
inevitably
it
will
be
so
.
Then
further
you
shall
find
the
fruits
of
walking
according
to
the
Spirit
:
I
will
but
name
them
to
you
,
and
wish
you
to
consider
of
them
.
You
have
many
set
down
in
this
8th
to
the
Romans
.
When
a
man
walks
according
to
the
Spirit
,
you
shall
see
this
is
one
fruit
of
it
.
A
Spirit
of
Adoption
,
whereby
we
cry
Abba
,
Father
.
As
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
Sons
of
God
:
for
ye
have
not
received
the
spirit
of
bondage
again
to
fear
;
but
ye
have
received
the
Spirit
of
Adoption
,
whereby
we
cry
Abba
,
Father
.
That
is
one
fruit
of
it
,
as
soon
as
a
man
comes
to
walk
according
to
the
Spirit
,
he
hath
not
a
spirit
of
bondage
any
more
:
What
is
that
?
It
is
nothing
but
this
,
a
temper
of
soul
like
a
slave
,
just
as
you
may
conceive
of
a
man
that
is
taken
Prisoner
in
Turkie
,
what
temper
he
is
of
,
he
is
glad
of
a
Crust
of
bread
,
and
he
fears
whipping
and
beating
,
and
(
it
may
be
)
killing
;
such
is
the
temper
of
a
mans
soul
in
a
spirit
of
bondage
:
when
one
is
in
such
a
temper
that
he
is
alwayes
in
fear
of
being
whipped
and
scourged
,
and
he
hath
hard
thoughts
of
God
,
and
he
fears
that
he
shall
prove
an
hypocrite
,
and
the
like
.
Now
saith
the
Apostle
we
have
not
that
spirit
,
but
we
have
the
Spirit
of
Adoption
,
whereby
we
cry
Abba
,
Father
;
that
is
,
there
is
a
sweet
temper
,
such
as
is
in
a
loving
childe
to
his
dear
Father
,
there
is
a
boldness
,
a
love
,
and
delight
,
and
rejoycing
,
and
a
sweetness
,
&c.
This
is
one
fruit
of
it
,
therefore
as
far
as
thou
art
under
horrour
,
and
moping
,
and
howling
,
and
crying
,
thou
comest
short
of
walking
according
to
the
Spirit
;
for
thy
soul
would
be
alway
full
of
sweetness
,
in
the
greatest
affliction
,
if
there
were
a
Spirit
of
Adoption
,
and
under
the
worst
sins
thou
doest
commit
,
though
there
would
be
sorrow
,
yet
thou
wouldest
be
full
of
sweetness
and
joy
.
That
is
one
thing
.
Again
,
another
fruit
and
consequent
of
it
,
is
that
the
Spirit
of
God
bears
witness
with
our
Spirits
,
that
we
are
the
children
of
God
.
If
thou
wilt
be
led
by
the
Spirit
,
and
walk
after
the
Spirit
,
the
Spirit
of
God
will
witness
with
thy
spirit
that
thou
art
the
childe
of
God
.
What
is
that
?
the
meaning
of
it
is
this
(
as
I
understand
)
the
Spirit
of
God
will
raise
up
my
spirit
to
be
able
to
see
and
know
that
I
am
the
childe
of
God
,
for
the
spirit
of
a
man
knows
the
natural
things
of
a
man
,
and
no
more
;
but
the
Spirit
of
God
witnesseth
with
my
spirit
,
that
I
am
the
childe
of
God
;
that
is
,
he
raiseth
up
my
spirit
,
whereby
I
may
see
and
know
that
I
am
the
childe
of
God
;
that
as
before
by
my
own
spirit
I
was
able
to
know
whether
I
were
poor
or
rich
,
whether
I
were
sick
or
well
,
whether
I
were
beloved
or
hated
:
so
now
my
spirit
is
raised
up
by
the
Spirit
of
God
,
I
am
able
to
reflect
upon
my self
spiritually
,
and
look
upon
my self
as
beloved
,
and
chosen
,
and
holy
,
and
called
,
and
justified
,
and
this
is
a
spiritual
way
.
Thirdly
,
here
is
another
expression
of
it
,
and
that
is
,
an
earnest
hope
,
or
expectation
of
the
glory
that
is
to
be
revealed
.
I
finde
,
and
observe
little
of
that
to
be
in
Professors
,
and
I
have
oft
marvelled
at
it
,
and
the
reason
is
,
Because
they
have
not
the
Spirit
of
Adoption
,
and
walk
not
fully
according
to
the
Spirit
,
therefore
they
are
not
filled
with
those
expectations
,
and
those
earnest
desires
,
that
the
Saints
were
ordinarily
in
the
Primitive
times
.
Saith
the
Apostle
in
this
Chapter
,
The
creature
groaneth
,
and
desires
to
be
delivered
:
and
not
onely
they
,
but
we
our selves
which
have
the
first-fruits
of
the
Spirit
,
we
groan
within
our selves
,
waiting
for
the
Adoption
,
to
wit
,
the
redemption
of
our
body
.
The
meaning
is
,
there
is
no
man
knows
what
that
glory
is
that
is
to
be
revealed
,
nor
no
man
what
it
is
to
look
for
it
,
and
expect
it
.
The
word
in
the
Original
is
(
as
one
saith
)
as
a
woman
looks
for
deliverance
when
her
pains
are
on
her
:
Oh!
she
would
fain
be
delivered
;
or
as
a
man
in
Prison
that
looks
for
his
Friend
out
of
a
window
,
he
puts
out
his
head
and
looks
,
but
he
cannot
get
out
,
though
he
fain
would
.
Such
an
earnest
hope
,
and
expectation
,
and
desire
there
is
in
the
Saints
that
walk
according
to
the
Spirit
,
to
see
Jesus
Christ
come
,
and
to
enjoy
that
glory
that
is
to
be
revealed
.
There
are
many
more
expressions
there
,
that
are
the
fruits
of
it
;
as
the
spirit
of
supplication
,
ver.
26.
and
there
is
also
a
triumphing
over
all
our
spiritual
enemies
,
ver.
31.
What
shall
we
say
〈…〉
God
be
with
us
,
who
can
be
against
us
?
&c
,
And
then
there
is
an
absolute
dependance
upon
God
for
all
things
;
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
?
And
then
there
is
also
a
patient
suffering
of
all
afflictions
:
saith
the
Apostle
,
ver.
18.
I
reckon
that
the
sufferings
of
this
present
time
,
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
.
And
then
there
is
lastly
,
an
absolute
eternal
union
with
Jesus
Christ
,
in
respect
of
his
love
,
I
am
perswaded
that
neither
death
,
nor
life
,
nor
angels
,
nor
principalities
,
nor
any
thing
shall
ever
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
These
are
the
expressions
of
the
fruits
of
the
Spirit
of
God
in
the
Soul
,
when
men
walk
according
to
the
Spirit
,
when
they
walk
according
to
grace
.
Take
a
man
that
walks
according
to
the
flesh
,
or
according
to
the
law
,
you
shall
finde
none
of
these
kinde
of
things
in
his
soul
.
So
much
concerning
that
Use
.
Vse
3.
In
the
next
place
,
as
this
Doctrine
is
a
Touchstone
,
whereby
you
may
try
and
judge
of
mens
persons
;
so
hereby
also
you
may
try
your
services
and
actions
.
I
say
this
is
a
rule
whereby
you
may
come
to
know
what
your
services
are
,
what
worth
is
in
them
.
For
as
they
onely
are
Saints
,
who
walk
according
to
the
Spirit
(
let
the
world
judge
how
they
will
)
and
those
that
walk
carnally
,
according
to
the
flesh
,
according
to
the
law
,
are
not
Saints
:
so
I
say
those
actions
or
services
of
ours
,
that
proceed
from
the
spirit
of
God
,
they
are
only
pleasing
to
God
,
and
those
that
proceed
from
the
flesh
,
from
Old
Adam
,
they
are
not
pleasing
to
him
.
Now
I
say
,
by
this
we
may
try
our
services
and
actions
,
as
well
as
our
persons
;
for
there
is
the
same
reason
for
both
,
in
all
my
actions
,
all
that
I
expect
from
them
,
is
that
they
be
pleasing
to
God
:
that
is
the
end
of
all
that
we
do
;
for
they
cannot
justifie
us
that
is
done
already
,
or
if
it
be
not
they
cannot
do
it
,
but
all
is
to
be
pleasing
to
God
.
Now
then
the
main
Rule
by
which
I
am
to
judge
of
my
actions
,
it
is
this
,
not
to
judge
of
them
according
as
they
are
plausible
to
men
,
or
according
as
they
have
affection
or
enlargement
in
them
(
as
we
call
it
)
but
we
are
to
judge
of
our
actions
chiefly
(
if
not
principally
)
by
the
principle
that
they
flow
from
,
if
it
be
the
weakest
and
meanest
action
,
if
it
be
the
least
sigh
,
or
prayer
,
if
it
proceed
from
the
New
Adam
,
the
Lord
Jesus
,
it
is
sweet
and
pleasing
to
God
,
it
is
an
acceptable
sacrifice
.
But
if
it
be
the
most
glorious
thing
in
the
world
,
if
it
proceed
from
Old
Adam
,
not
only
from
sinful
Adam
,
but
from
naturall
Adam
,
as
he
is
called
the
naturall
man
,
1
Cor.
15.
I
say
that
that
riseth
from
natural
wisdome
,
and
invention
,
and
understanding
,
and
memory
,
&c
it
is
but
flesh
,
and
whatsoever
is
born
of
flesh
is
flesh
,
and
as
we
say
,
Pepper
is
Pepper
,
that
is
,
it
is
dear
;
so
flesh
is
flesh
,
that
is
,
it
is
a
filthy
abominable
thing
to
God
:
as
it
is
in
this
Chapter
,
They
that
walk
according
to
the
flesh
cannot
please
God
;
So
that
that
is
born
of
the
flesh
,
that
service
that
ariseth
from
the
flesh
,
that
is
done
from
the
flesh
,
cannot
please
God
.
Quest.
But
you
will
say
,
Cannot
the
actions
that
proceed
from
the
principles
of
natural
Adam
be
pleasing
to
God
?
—
Every
man
knows
that
of
corrupt
Adam
cannot
;
but
cannot
that
of
natural
Adam
?
As
a
man
may
pray
meerly
by
a
naturall
wit
,
and
bravely
to
please
man
,
and
to
please
himself
,
and
he
may
Preach
by
a
natural
wit
,
and
do
other
Exercises
,
and
do
them
finely
,
cannot
they
be
pleasing
to
God
?
Answ.
No
,
this
is
a
certain
rule
,
that
there
is
nothing
that
comes
from
flesh
,
from
a
principle
of
Old
Adam
,
whether
it
be
naturally
good
or
evil
,
there
is
nothing
whether
from
pure
Adam
,
or
from
corrupt
Adam
,
that
is
pleasing
to
God
.
The
reason
is
this
,
Because
,
as
it
is
Gen.
3.
5.
that
when
Adam
sinned
against
God
,
you
know
his
punishment
was
that
he
should
die
:
he
was
not
to
eat
,
or
touch
the
forbidden
fruit
,
lest
he
should
die
.
Now
when
Adam
eat
of
that
fruit
,
you
know
the
Curse
came
upon
him
:
and
in
reference
to
this
you
shall
finde
those
phrases
in
this
Epistle
,
Whosoever
walks
according
to
the
flesh
shall
die
;
whosoever
walks
as
Old
Adam
,
is
in
the
state
of
the
old
Curse
,
He
shall
die
:
and
,
O
miserable
man
,
who
shall
deliver
me
from
this
body
of
death
.
He
calls
it
a
body
of
death
,
alluding
to
the
main
Curse
of
Old
Adam
,
which
was
that
he
should
die
.
Now
when
the
Lord
said
that
Adam
should
die
for
sin
,
conceive
not
that
the
meaning
is
onely
,
that
he
should
die
personally
,
that
his
person
now
should
be
subject
to
the
wrath
of
God
,
to
damnation
of
soul
and
body
for
ever
in
Hell
;
that
is
not
the
onely
meaning
of
it
:
it
is
true
,
he
fell
under
that
,
but
the
meaning
is
this
also
,
that
whole
Adam
,
Adam
as
thou
art
a
publick
person
thou
shalt
die
;
that
whereas
I
made
and
appointed
thee
to
be
the
Spring
and
Foundation
of
all
Mankinde
,
and
every
man
in
the
world
is
to
have
thy
Image
on
him
,
and
I
have
filled
thee
with
righteousness
,
and
wisdome
,
and
good
things
,
that
may
tend
much
to
thy
happiness
;
and
thy
posterity
,
that
thou
mayest
derive
a
principle
to
them
to
be
like
thee
in
good
,
and
to
be
pleasing
to
me
.
But
when
Adam
sinned
,
now
saith
God
,
thou
shalt
die
,
I
made
thee
a
happy
Creature
,
and
put
abundance
of
excellencies
in
thee
for
thy self
,
and
thy
posterity
,
as
a
publick
person
;
but
now
thou
hast
sinned
,
and
extinguished
all
that
good
:
Now
I
will
blast
them
all
,
thy
wisdome
,
and
thy
righteousness
,
thy
soul
,
and
thy
body
,
thy
very
being
,
Adam
shall
die
.
Thy
person
as
thou
art
a
private
man
,
and
as
thou
art
a
publick
man
,
soul
and
body
,
flesh
and
bone
,
all
that
is
in
thee
,
and
all
that
comes
from
thee
,
shall
die
.
This
is
that
great
Curse
that
God
laid
on
him
,
a
Curse
of
a
great
extent
.
Therefore
I
say
,
whatsoever
now
ariseth
from
the
sons
of
Adam
,
that
springs
from
Old
Adam
,
be
it
good
or
evil
,
it
is
condemned
to
die
,
it
must
die
,
it
cannot
please
God
.
As
Adam
when
he
had
eaten
the
forbidden
fruit
,
the
Lord
set
an
Angel
with
a
Sword
to
keep
the
Garden
,
that
he
should
come
in
no
more
.
Just
so
now
since
Adams
fall
,
the
Lord
hath
set
a
Sword
as
it
were
to
keep
men
from
all
the
Principles
of
Adam
,
that
those
things
shall
never
please
God
any
more
.
Or
I
may
say
of
it
as
Joshua
speaks
of
Jericho
,
when
he
had
pulled
down
and
destroyed
it
,
Cursed
be
the
man
that
buildeth
this
City
any
more
.
So
when
God
pulled
down
Adam
for
sin
,
the
Lord
laid
that
Curse
upon
him
,
that
he
should
never
be
a
blessing
that
way
any
more
,
God
would
never
look
on
him
,
or
any
thing
that
should
come
from
him
any
more
;
God
would
bethink
himself
of
another
way
,
but
that
way
he
would
not
meddle
with
.
But
now
this
is
our
fault
,
we
are
still
going
to
build
Jericho
again
;
we
are
every
man
more
apt
to
righteousness
then
to
sin
,
such
a
righteousness
as
it
is
;
we
are
apt
to
go
and
build
up
the
ruines
of
Old
Adam
,
when
we
go
about
the
service
of
God
,
and
to
do
any
thing
for
him
:
Or
as
the
people
of
Israel
,
Deut.
1.
God
bids
them
Arise
,
and
go
into
Canaan
,
and
then
they
would
not
;
but
by
and
by
they
would
go
,
and
then
God
tells
them
they
should
never
go
:
So
the
time
was
that
we
might
have
gone
the
way
of
Old
Adam
,
when
God
made
him
righteous
;
if
we
had
continued
so
,
it
had
been
well
,
and
the
more
we
had
endeavoured
to
be
righteous
that
way
,
the
more
blessed
we
had
been
.
But
now
we
are
fallen
,
and
God
hath
cursed
Adam
to
die
:
now
any
one
that
goes
that
way
is
cursed
,
that
goes
about
to
repair
those
old
ruines
;
no
,
saith
God
,
do
not
now
anger
me
in
seeking
to
be
holy
in
that
way
as
Old
Adam
was
:
We
must
labour
now
to
go
a
new
way
,
and
get
the
New
Adam
Jesus
Christ
into
our
souls
.
This
is
the
reason
why
(
as
it
is
clear
in
1
Cor.
15.
)
men
must
die
,
why
godly
men
must
die
as
well
as
the
wicked
,
It
is
appointed
to
all
men
to
die
.
Why
so
?
The
reason
is
this
,
Because
God
in
Paradise
condemned
old
Adam
wholly
to
die
;
therefore
Flesh
and
blood
cannot
inherit
the
kingdome
of
God
,
no
piece
of
old
Adam
:
therefore
he
being
a
publick
person
,
and
we
in
him
,
that
Curse
must
be
fulfilled
,
and
we
must
die
.
All
that
belongs
to
old
Adam
must
die
one
time
or
other
,
Nolens
volens
.
Therefore
as
we
bear
the
Image
of
old
Adam
,
though
we
have
some
beginnings
of
new
Adam
,
yet
because
we
have
the
disposition
of
old
Adam
(
I
speak
not
of
sin
,
but
)
of
natural
Adam
,
we
are
earthly
as
Adam
was
;
therefore
we
must
lay
down
this
flesh
and
body
,
because
of
that
great
Curse
in
Paradise
,
that
Adam
should
die
,
and
all
that
are
of
him
.
Quest.
But
you
will
say
,
Why
then
doth
not
corruption
(
that
is
a
part
of
old
Adam
)
die
in
the
wicked
in
Hell
?
You
say
whole
Adam
,
corrupt
Adam
,
and
natural
Adam
must
die
?
Now
the
wicked
in
Hell
,
they
have
sin
and
corruption
world
without
end
;
for
Cain
is
a
Murtherer
,
and
Judas
is
a
Traytor
to
this
time
.
Answ.
It
is
true
,
that
corrupt
Adam
in
the
Saints
must
die
;
but
that
comes
not
by
the
curse
,
but
it
is
by
Christ
,
and
is
a
blessing
;
and
that
corrupt
Adam
,
sinful
Adam
,
lives
for
ever
in
them
in
Hell
,
it
is
a
part
of
the
Curse
;
for
,
to
live
in
sin
,
is
to
die
properly
.
Now
in
that
we
shall
have
this
flesh
and
blood
dissolved
,
and
shall
have
natural
wisdome
and
the
like
all
dashed
out
,
therein
we
are
common
with
them
,
that
is
of
the
Curse
,
though
God
after
(
by
an
after-game
,
as
we
may
speak
with
reverence
)
turned
it
to
a
blessing
.
But
for
the
dying
of
corruption
in
us
,
that
is
the
blessing
of
Jesus
Christ
,
and
no
curse
.
It
is
a
curse
,
to
live
in
sin
;
therefore
though
Adam
be
wholly
to
dye
,
yet
the
wicked
continue
in
sin
,
World
without
end
,
even
in
Hell
.
I
mean
there
are
the
sins
of
the
heart
at
the
least
.
And
in
those
places
of
the
New
Testament
I
conceive
the
holy
Ghost
alludes
to
this
,
as
that
in
Rom.
8.
They
that
walk
after
the
flesh
shall
dye
:
Why
doth
he
not
say
the
plague
of
God
shall
come
on
them
,
but
they
shall
dye
?
It
is
as
if
he
had
said
,
doe
you
not
remember
that
God
threatened
a
curse
in
Paradise
to
flesh
,
and
he
that
walks
after
that
shall
dye
;
for
God
hath
said
,
Flesh
,
and
Adam
shall
dye
.
And
so
Rom.
7.
Who
shall
deliver
me
from
this
body
of
death
?
that
is
,
from
this
body
that
God
hath
condemned
to
dye
.
Therefore
I
say
whatsoever
spirngs
in
us
,
and
comes
from
us
,
from
old
Adam
,
it
is
a
dead
thing
,
that
God
cursed
even
in
paradice
,
and
therfore
cannot
be
acceptable
to
him
.
Take
the
best
piece
of
old
Adam
,
and
offer
it
to
God
,
and
it
is
as
that
strange
fire
that
Nadab
and
Abihu
offered
,
it
cannot
please
God
.
Let
me
give
you
one
chief
instance
that
makes
my
heart
bleed
when
I
think
of
it
.
That
thing
that
you
call
Divinity
,
or
those
that
you
call
Divines
,
they
are
good
words
of
themselves
;
for
John
is
called
the
Divine
:
but
that
which
you
call
Divinity
,
which
is
the
great
Idol
of
the
World
,
it
is
nothing
but
old
Adam
,
a
kind
of
godliness
learned
in
a
naturall
way
,
a
man
learned
after
the
old
Adam
as
we
learn
Logick
,
or
other
things
in
the
Universities
;
and
such
a
one
comes
and
scatters
this
among
people
,
and
this
you
call
Divinity
,
and
he
is
a
Divine
,
and
yet
this
is
abominable
to
God
.
And
that
is
the
reason
why
there
are
many
Divines
that
preach
excellently
,
and
yet
God
curseth
it
,
Why
?
It
is
old
Adams
wisedome
,
and
invention
,
and
brave
parts
,
but
God
curseth
the
soule
;
he
curseth
that
Fig
tree
that
it
shall
bring
forth
no
more
.
O
Beloved
that
we
would
not
suffer
our selves
as
Children
(
I
had
almost
said
as
fooles
)
to
be
carried
on
wheeling
in
a
Profession
of
Religion
,
and
to
think
it
enough
to
carry
it
plausibly
in
duties
,
in
observing
Fast-dayes
,
and
dayes
of
Humiliation
,
&c.
But
that
thou
and
I
may
be
content
to
let
all
the
Professors
in
the
Town
to
go
before
us
that
way
,
let
them
be
more
gallant
Professors
in
outward
performances
in
all
they
do
:
let
it
be
thy
care
and
mine
to
glean
the
Spirit
of
God
after
them
;
let
people
say
there
is
such
a
man
made
such
a
brave
piece
of
work
,
and
such
a
man
prayed
excellent
well
,
and
prayed
so
long
;
let
us
pass
by
these
things
,
and
if
I
can
do
a
little
from
the
Spirit
of
Jesus
Christ
;
and
if
God
will
frame
my
heart
from
the
Lord
Christ
,
and
his
Spirit
,
to
speak
a
few
words
to
my
Father
,
this
is
all
I
care
for
.
And
so
for
other
things
.
Therefore
I
beseech
you
,
let
this
sink
into
you
.
That
makes
you
proud
,
that
you
cannot
rule
your
hearts
,
but
you
are
lifted
up
with
pride
,
when
you
have
done
duties
,
it
is
because
every
fine
thing
you
do
from
old
Adam
makes
you
proud
,
you
take
all
in
the
bulk
,
and
consider
not
whence
you
do
things
,
you
consider
not
how
much
of
the
old
Adam
or
of
the
new
there
is
in
your
Prayers
and
duties
.
Therefore
,
let
this
be
an
universal
,
eternal
rule
,
to
know
the
worth
of
all
your
services
and
actions
by
,
whatsoever
is
of
the
flesh
is
flesh
,
and
whatsoever
of
my
Preaching
,
and
of
your
praying
,
and
lending
,
and
giving
,
and
of
your
publick
actions
,
if
it
be
not
from
a
Spiritual
Principle
,
from
Jesus
Christ
,
according
to
the
Gospel
planted
in
you
,
it
is
of
old
Adam
,
and
it
is
condemned
:
labour
to
leave
that
.
Vse
4.
I
shall
conclude
with
one
word
more
,
and
that
is
this
,
That
this
being
so
,
that
this
is
to
walk
according
to
the
Spirit
;
Then
we
should
long
very
much
for
the
fulfilling
of
those
Prophesies
and
Promises
that
God
hath
made
unto
us
concerning
the
latter
times
.
There
is
no
Saint
almost
now
,
that
I
know
,
but
expects
glorious
times
,
onely
one
Saint
thinks
that
the
glory
of
the
Saints
shall
be
in
this
thing
,
and
another
in
that
thing
,
but
every
Saint
expects
continually
the
fulfilling
of
those
Prophesies
and
Promises
set
down
in
the
latter
end
of
the
Revelations
,
and
they
are
glorious
ones
,
whatsoever
the
meaning
of
them
is
,
and
I
think
the
chief
thing
there
promised
which
shall
be
the
height
of
our
happiness
,
that
the
New
Jerusalem
shall
come
down
from
heaven
,
mistake
me
not
,
though
it
be
a
consequent
,
yet
it
is
not
chiefly
and
properly
such
a
way
of
Government
,
this
,
or
that
,
or
the
other
way
,
though
it
be
true
that
Government
will
follow
upon
it
,
yet
if
the
meaning
of
it
were
onely
to
Reform
our
Churches
,
(
though
that
were
a
blessing
)
or
that
Christ
should
come
,
and
reign
here
temporally
,
and
give
us
Inheritances
,
and
Riches
,
and
the
like
,
truly
a
Saint
would
not
long
much
for
these
things
.
But
the
New
Jerusalem
shall
come
down
from
heaven
,
and
abundance
of
blessings
that
shall
go
along
with
it
.
What
is
that
?
The
meaning
of
it
is
,
we
shall
have
the
light
of
the
Gospel
clearly
revealed
unto
us
,
and
we
shall
have
Gospel-principles
fully
put
into
our
souls
,
which
by
Antichrist
,
by
Babylon
,
we
have
been
sednced
of
these
thirteen
or
fourteen
hundred
years
.
For
that
was
the
mischief
of
Antichrist
,
he
hath
kept
us
all
his
reign
under
the
Old
Testament
with
Altars
,
and
Sacrifices
,
and
Priests
,
and
I
know
not
what
:
every
thing
just
as
they
used
under
Moses
,
and
we
are
not
wholly
gone
out
of
Antichrist
yet
.
But
the
Lord
will
send
a
light
into
our
hearts
,
to
know
the
truth
in
the
power
and
to
square
our
hearts
to
it
.
For
that
is
New
Jerusalem
,
if
you
compare
it
with
Heb.
12.
where
the
holy
Jerusalem
,
the
heavenly
Jerusalem
is
clearly
opposite
to
Mount
Sinai
:
So
compare
it
with
Gal.
4.
he
tells
us
that
Jerusalem
which
is
above
is
the
mother
of
us
all
;
that
is
,
the
Covenant
of
grace
,
and
the
principles
thereof
in
the
souls
of
men
.
Therefore
I
wish
that
the
Lord
would
set
your
hearts
and
mine
longing
after
that
,
that
we
may
have
more
of
the
spirit
of
the
Gospel
,
and
of
the
Principles
of
the
New
Testament
in
us
;
and
then
for
matter
of
Government
of
Churches
,
those
things
would
follow
.
For
to
set
up
Government
and
Discipline
before
this
comes
into
the
soule
,
truely
it
is
to
build
Castles
in
the
ayre
;
for
let
a
man
take
us
,
and
frame
us
in
the
Independent
,
or
Presbyterian
way
,
in
what
way
he
will
,
unlesse
the
Principles
of
Jesus
Christ
in
the
Gospel
be
spiritually
planted
,
it
will
be
a
fleshly
Independent
,
and
a
fleshly
Presbyterian
service
.
Therefore
labour
chiefly
for
that
,
and
pray
the
Lord
to
fulfil
that
,
and
then
your
Government
whatsoever
it
shall
be
God
will
reveale
it
more
fully
.
People
are
now
generally
going
to
build
and
order
Churches
,
and
I
know
not
what
,
unlesse
the
spirit
(
of
the
New
Testament
)
govern
in
the
New
Testament
,
it
is
a
vain
thing
;
for
if
we
have
our
former
fleshly
hearts
,
that
walke
according
to
the
law
,
and
according
to
the
flesh
,
all
the
Government
in
the
World
will
never
doe
us
good
,
because
God
hath
cursed
flesh
,
and
it
will
never
be
regulated
,
and
brought
to
good
.
And
this
also
should
move
us
exceedingly
to
long
for
the
comming
of
Jesus
Christ
to
glory
,
for
his
comming
to
us
,
or
our
comming
to
him
,
and
the
reason
of
that
you
shall
have
in
1
Cor.
15.
49.
a
glorious
word
that
hath
dwelt
much
in
my
thoughts
.
I
told
you
the
reason
why
every
man
must
dye
a
naturall
death
,
because
of
that
absolute
grand
curse
that
Adam
did
fall
in
as
a
publick
person
,
and
we
being
from
him
we
must
dye
.
Now
here
is
the
comfort
of
it
;
a
blessed
word
it
is
,
As
we
have
born
the
image
of
the
earthly
,
so
we
shall
bear
also
the
image
of
the
heavenly
;
that
is
,
when
the
redemption
of
our
bodies
comes
,
at
the
day
of
Christ
,
then
as
we
have
borne
the
Image
of
the
earthly
,
so
we
shall
bear
the
Image
of
the
heavenly
.
We
have
born
hitherto
,
and
do
beare
the
Image
of
naturall
Adam
,
we
are
all
his
Sons
and
his
Daughters
,
just
like
him
in
our
wisdom
and
understandings
,
and
bodies
,
and
soules
,
poore
earthly
creatures
,
naturall
,
frail
creatures
we
are
,
and
by
that
curse
that
was
layd
upon
him
we
must
all
dye
,
and
lay
downe
these
earthly
Tabernacles
,
these
earthly
creatures
must
be
dissolved
:
As
we
have
born
the
Image
of
the
earthly
,
not
only
as
we
have
born
the
Image
of
old
Adam
,
sin
and
wickednesse
,
and
pride
,
and
frowardnesse
;
so
now
we
shall
bear
the
Image
of
the
new
,
not
only
in
respect
of
grace
,
and
holinesse
,
and
righteousnesse
,
that
if
I
be
in
him
all
those
corruptions
of
nature
shall
out
,
and
I
shall
have
a
new
nature
.
That
is
true
,
but
that
is
not
all
;
but
as
I
wholly
beare
the
Image
and
shape
of
old
Adam
,
his
body
,
and
soule
,
and
senses
,
and
all
those
must
dye
;
so
when
these
bodies
shall
be
raised
,
we
shall
as
absolutely
,
and
largely
beare
the
Image
of
the
new
Adam
the
Lord
Jesus
in
our
body
&
senses
,
and
all
our
whole
man
,
soule
and
body
,
in
respect
of
substance
as
well
as
quality
;
we
shall
bear
the
Image
of
the
second
Adam
as
lively
and
in
as
large
an
extent
as
ever
wee
bore
the
Image
of
the
earthly
Adam
.
Therefore
that
is
a
great
comfort
;
I
will
tell
you
why
,
because
it
is
not
onely
the
sinfulnesse
of
a
Christian
that
troubles
him
,
but
his
earthinesse
,
so
many
distempers
,
and
troubles
,
that
it
is
a
misery
,
the
spirit
is
willing
but
the
flesh
is
weake
,
there
is
so
much
weaknesse
,
and
earthinesse
,
and
frailty
,
somtimes
a
mans
heart
is
right
for
God
,
yet
his
head
akes
,
or
his
stomack
is
full
of
wind
,
or
he
is
weary
,
and
wants
sleep
,
there
is
some
frailty
or
other
.
This
is
all
earthly
Adam
;
all
this
shall
be
gone
,
and
this
kind
of
body
and
soul
shall
be
altered
and
changed
to
the
Image
of
the
blessed
second
Adam
,
we
shall
put
off
our
earthiness
as
well
as
our
sinfulness
,
and
have
his
blessed
compleat
image
.
Now
how
glorious
that
shall
be
,
as
you
never
saw
the
first
Adam
,
but
onely
by
hear-say
,
and
by
reading
the
word
of
God
,
so
you
have
not
seen
the
second
Adam
,
but
you
may
partly
know
by
the
manifestation
of
his
glory
on
earth
,
you
have
heard
much
of
his
glory
,
We
saw
his
glory
as
of
the
only
begotten
Son
of
God
;
we
shall
then
see
him
,
Phil.
3.
19.
Our
conversation
is
in
Heaven
,
from
whence
we
look
for
the
Saviour
,
the
Lord
Jesus
Christ
,
who
shall
change
our
vile
bodies
:
He
meanes
vile
,
not
onely
in
respect
of
sinfulness
,
but
of
dustiness
,
of
earthyness
and
weakness
;
that
they
may
be
like
his
glorious
body
,
according
to
his
mighty
working
whereby
he
is
able
to
subdue
all
things
to
himselfe
;
that
is
,
according
to
his
usuall
manner
of
working
he
can
doe
what
he
will
in
Heaven
and
Earth
.
We
cannot
conceive
what
an
image
we
shall
have
upon
our
bodies
and
souls
,
but
according
to
his
wisdome
and
mighty
power
whereby
he
is
able
to
subdue
all
things
,
he
will
do
it
.
Therefore
let
me
tell
you
this
,
I
finde
few
or
none
that
have
those
lively
expectations
in
these
times
of
that
glory
that
is
to
be
revealed
,
that
the
Saints
of
old
had
.
See
how
they
speak
of
it
;
What
manner
of
love
is
this
,
that
we
should
be
called
the
Sons
of
God
?
but
yet
it
doth
not
appear
what
we
shall
be
,
for
we
shall
be
like
him
:
and
,
Gird
up
the
loyns
of
your
mindes
,
be
sober
and
watch
for
the
glory
that
shall
be
revealed
.
The
Saints
heretofore
,
more
then
half
their
hearts
were
in
Heaven
beforehand
:
that
is
the
meaning
of
that
,
Our
conversation
is
in
heaven
.
Just
as
you
see
men
that
go
a
long
journey
,
or
as
you
see
people
that
have
been
plundered
,
that
are
returning
to
their
own
homes
,
their
conversation
is
there
half
a
year
before
;
their
hearts
and
their
thoughts
are
there
,
and
they
wish
they
were
there
,
and
are
thinking
what
they
will
do
,
and
what
they
will
be
,
when
they
come
there
.
So
,
Our
conversation
is
in
heaven
,
the
Saints
do
so
long
after
the
glory
that
is
to
be
revealed
in
the
day
of
Adoption
and
Redemption
of
our
bodies
,
that
the
most
part
of
them
is
there
already
.
Now
we
do
not
consider
of
this
,
because
the
New
Jerusalem
is
not
yet
come
into
our
hearts
;
we
have
not
that
Gospel-temper
and
frame
of
spirit
that
the
Saints
had
before
.
That
which
remains
,
is
a
little
to
shew
you
what
your
duty
is
that
the
Lord
hath
brought
up
to
walk
according
to
the
Spirit
.
And
two
or
three
words
I
have
to
shew
you
how
you
should
every
one
endeavour
to
attain
to
it
,
or
to
attain
it
more
and
more
.
But
I
shall
leave
that
till
the
Afternoon
.
SERMON
V.
Rom.
8.
4.
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
IT
is
the
foundation
of
all
our
happiness
,
to
have
the
righteousness
of
the
law
fulfilled
in
us
;
for
thereby
we
are
exempted
from
all
misery
,
freed
from
all
our
enemies
,
and
thereby
we
are
made
capable
to
enjoy
all
happiness
and
blessedness
:
for
all
the
misery
that
man
suffers
here
and
hereafter
,
is
because
he
hath
not
a
righteousness
to
fulfil
the
law
.
And
therefore
whatsoever
man
,
or
woman
it
is
,
that
the
Lord
hath
bestowed
this
great
priviledge
upon
,
they
must
needs
be
in
a
blessed
condition
.
Now
that
we
may
know
whether
we
are
of
that
number
,
the
Apostle
tells
us
that
they
that
have
this
priviledge
,
they
walk
not
according
to
the
flesh
but
according
to
the
Spirit
;
which
was
the
last
thing
I
was
upon
.
I
told
you
what
was
meant
by
walking
after
the
flesh
,
and
what
by
walking
after
the
Spirit
,
I
gave
the
Reasons
of
it
,
and
made
two
or
three
Uses
.
There
are
two
things
remain
,
which
I
shall
endeavour
to
speak
of
at
this
time
.
Vse
4.
of
Exhortation
.
First
,
you
that
have
received
the
Spirit
of
God
,
and
in
some
measure
do
walk
according
to
the
Spirit
,
&
not
according
to
the
flesh
,
that
the
New
Jerusalem
from
Heaven
is
in
some
measure
come
into
your
hearts
,
I
will
give
you
a
few
Exhortations
from
the
Lord
how
you
should
carry
your selves
.
That
is
the
first
thing
I
shall
do
,
and
that
shall
be
in
four
or
five
short
words
.
1.
The
first
is
this
,
that
the
Lord
having
called
you
to
this
glorious
free
estate
,
to
this
free
condition
,
that
you
would
take
heed
of
turning
the
grace
of
God
into
wantonness
,
as
many
do
.
And
by
that
I
mean
but
two
things
.
-
1.
That
you
would
take
heed
of
using
your
liberty
as
an
occasion
to
the
flesh
.
-
2.
Of
using
your
liberty
so
,
as
to
give
offence
to
your
Brethren
,
or
indeed
to
any
.
I
say
first
,
beware
of
using
your
liberty
for
an
occasion
to
the
flesh
:
That
you
shall
have
Gal.
5.
13.
For
brethren
(
saith
the
Apostle
)
you
have
been
called
to
liberty
,
only
use
not
your
liberty
for
an
occasion
to
the
flesh
;
but
by
love
serve
one
another
.
The
Apostle
shews
them
in
that
Epistle
the
glorious
condition
and
estate
that
they
were
in
through
grace
;
and
here
in
this
Verse
there
are
two
things
that
he
tells
them
,
the
one
is
implied
(
it
is
worth
observing
)
ye
are
called
to
liberty
;
that
is
,
there
is
a
freedome
,
there
is
a
liberty
in
the
Gospel
in
divers
things
,
that
did
seem
to
be
sinful
when
ye
were
under
the
law
,
or
else
what
sense
can
you
make
of
this
,
Ye
are
called
to
liberty
,
onely
use
not
your
liberty
for
an
occasion
to
the
flesh
?
For
we
finde
that
the
people
under
the
law
,
either
they
made
the
law
stricter
,
or
looser
then
it
was
.
And
there
is
no
man
in
the
world
that
walks
according
to
the
law
,
but
he
makes
many
laws
to
himself
,
that
Christ
hath
not
made
.
Now
when
the
Gospel
comes
in
clearly
,
all
those
laws
that
you
made
of
your
own
head
,
vanish
.
Ye
are
called
to
liberty
;
that
is
,
you
see
more
freedome
,
you
are
not
bound
to
every
thing
that
before
you
were
.
Before
you
must
not
smile
,
it
was
a
sin
if
you
seemed
to
laugh
,
or
smile
,
and
a
hundred
such
things
:
Now
you
are
called
to
liberty
but
use
it
not
as
an
occasion
for
the
flesh
;
that
is
,
take
not
occasion
from
your
liberty
to
live
more
sinfully
;
to
say
you
are
made
free
,
and
others
are
tyed
by
the
law
,
and
therefore
you
will
live
more
carelesly
,
and
loosely
,
and
sinfully
:
take
heed
,
and
beware
of
that
.
There
were
some
it
seems
,
I
am
sure
there
are
some
now
,
that
all
the
liberty
and
freedome
they
hear
of
from
the
Gospel
,
or
by
getting
off
from
the
law
,
it
is
nothing
in
the
world
but
that
they
may
go
on
more
in
sin
,
and
enjoy
their
lusts
more
freely
:
this
is
to
pervert
the
Gospel
.
And
what
the
end
of
these
people
shall
be
,
you
may
see
in
2
Pet.
1.
and
in
the
Epistle
of
Jude
,
they
are
appointed
to
damnation
;
and
their
damnation
slumbereth
and
sleepeth
not
;
that
is
,
they
are
going
on
amain
,
they
are
going
faster
towards
Hell
then
any
Drunkard
or
Whoremonger
.
A
Malefactor
never
goeth
so
fast
to
death
,
as
these
do
to
destruction
;
when
all
the
knowledge
of
liberty
that
they
have
,
is
onely
to
give
occasion
to
provide
more
for
their
lusts
then
before
.
Let
us
consider
and
take
heed
of
that
.
2.
Another
thing
is
,
seeing
you
have
liberty
by
walking
according
to
the
Spirit
(
for
where
the
Spirit
is
there
is
freedome
,
that
is
certain
)
use
it
not
for
the
offence
of
your
Brethren
.
As
some
there
are
that
when
they
hear
they
are
free
,
are
ready
to
say
,
I
care
not
what
all
the
world
say
,
I
know
this
is
not
a
sin
,
and
therefore
I
will
do
it
.
Beloved
,
that
is
far
from
walking
worthy
according
to
the
Gospel
:
I
became
all
things
(
saith
Paul
)
to
all
men
,
that
I
might
win
s●me
;
I
am
under
the
law
to
them
that
are
under
the
law
,
and
without
law
to
them
that
are
without
law
.
I
became
all
things
to
all
men
,
that
I
might
gain
some
:
so
we
must
not
please
our selves
,
but
one
another
for
edification
,
Rom.
15.
and
condescend
to
men
of
low
sort
,
Rom
12.
Who
is
weak
(
saith
the
Apostle
)
and
I
am
not
weak
?
If
thou
see
a
man
under
the
law
,
fumbling
and
wallowing
upon
Mount
Sinai
,
without
the
knowledge
of
the
Gospel
,
despise
him
not
,
and
say
,
He
is
a
Legallist
,
and
what
have
we
to
do
with
him
?
but
endeavour
to
frame
thy
heart
,
and
thy
language
,
and
carriage
so
suitable
to
him
,
that
thou
mayest
win
upon
him
,
and
so
with
others
.
This
is
the
language
of
the
Gospel
,
and
the
true
way
of
the
Spirit
of
God
;
when
a
man
knows
his
freedome
,
and
yet
he
becomes
all
things
to
all
men
,
that
he
may
do
them
good
.
There
is
one
word
,
that
I
think
is
the
word
and
will
of
God
,
and
I
desire
that
thou
mayest
take
it
so
,
and
carry
it
with
thee
.
2.
A
second
thing
that
I
advise
you
to
that
are
Spiritual
,
that
the
Lord
hath
revealed
a
little
of
the
Gospel
to
,
it
is
this
,
that
you
would
endeavour
to
walk
humbly
:
O
walk
humbly
.
Why
so
?
I
will
tell
you
why
,
because
a
man
when
he
is
under
the
law
,
he
shall
be
twenty
years
striving
for
a
little
knowledge
or
grace
,
and
shall
hardly
get
them
:
but
as
soon
as
ever
a
man
comes
rightly
to
Christ
,
and
to
know
him
,
then
there
is
such
a
flood
of
grace
,
and
such
abundance
of
revelations
,
(
it
is
the
Scriptures
word
)
there
is
such
abundance
of
manifestations
of
God
,
and
of
the
Image
of
God
,
when
they
begin
to
come
in
,
that
it
is
a
hard
thing
then
to
keep
the
soul
down
,
for
Spiritual
things
when
they
come
in
rightly
,
when
the
flood-gates
are
open
,
they
come
in
as
waves
one
upon
the
neck
of
another
.
For
Spiritual
Gospel-truths
multiply
in
the
Soul
a
thousand-fold
,
one
lesson
from
another
,
and
one
Scripture
opens
another
,
and
then
there
is
no
end
,
and
then
it
is
hard
to
keep
the
soul
humble
.
Therefore
in
2
Cor.
12.
when
Paul
was
wrapt
into
the
third
Heavens
,
because
of
the
abundance
of
revelations
that
he
had
seen
,
(
for
he
had
seen
and
heard
things
that
he
could
not
utter
,
and
speak
to
others
)
he
was
ready
to
be
proud
,
to
be
lifted
up
,
and
lest
he
should
be
so
,
God
sent
a
messenger
of
Satan
to
buffet
him
.
It
implies
,
it
was
a
hard
thing
for
Paul
the
Apostle
when
abundance
of
revelations
came
into
his
soul
,
not
to
be
lifted
up
.
And
this
spoils
some
honest
hearts
;
I
hope
they
are
so
,
and
that
God
will
bring
them
home
,
that
having
been
kept
bare
of
food
,
as
some
Souldiers
that
went
to
relieve
Glocester
,
when
they
came
home
to
the
City
,
they
killed
themselves
with
eating
full
and
good
food
:
so
when
poor
souls
have
gone
upon
the
bare
Mountains
of
Sinai
,
and
then
have
come
to
the
Pastures
of
righteousness
,
they
go
so
greedily
,
and
are
so
taken
,
that
if
God
be
not
wonderful
merciful
,
they
will
be
undone
by
being
lifted
up
.
Therefore
beware
of
this
,
learn
from
Paul's
example
to
seek
to
the
Lord
to
keep
your
hearts
humble
.
3.
A
third
thing
is
this
,
Endeavour
to
walk
simply
,
I
mean
,
to
keep
to
the
simplicity
of
the
Gospel
.
The
Gospel
,
though
there
be
glorious
Mysteries
in
it
to
feed
the
soul
,
yet
notwithstanding
it
is
a
plain
,
simple
thing
.
Now
here
the
Devil
endeavours
to
undo
souls
;
as
it
is
ordinary
in
this
City
,
when
men
come
once
to
understand
a
little
of
the
Gospel
,
and
to
taste
the
sweetness
of
it
,
the
Devil
screws
them
up
to
sublimare
all
Religion
into
Notions
,
to
cleave
a
hair
,
and
Religion
will
be
all
in
Idea's
,
and
conceits
of
the
Nature
of
God
,
and
of
the
Creature
:
whereas
the
Gospel
is
a
plain
thing
.
Paul
desired
to
know
the
death
of
Christ
,
and
the
power
of
his
resurrection
:
and
Paul
teacheth
Servants
how
to
obey
their
Masters
,
and
Masters
how
to
carry
themselves
to
their
Servants
,
and
Wives
to
their
Husbands
,
and
such
simple
plain
things
.
Now
these
are
accounted
nothing
:
and
that
is
the
reason
that
many
among
us
,
they
do
more
and
more
lose
the
Word
of
God
,
unless
it
be
about
some
sublime
Notions
.
If
a
Minister
be
upon
such
Points
,
some
high
Idea's
(
for
they
feed
upon
such
)
that
is
worth
the
while
;
but
if
a
Minister
speak
of
things
that
concern
their
Calling
,
or
their
Sex
and
Condition
,
that
is
plain
,
it
hath
no
taste
in
it
,
no
more
then
the
white
of
an
Egge
.
It
is
a
hard
thing
to
keep
to
the
simplicity
of
the
Gospel
.
As
the
Devil
tempted
our
first
Parents
,
God
gave
Adam
and
Eve
sufficient
knowledge
to
do
his
will
,
and
they
had
sufficient
Natural
knowledge
,
for
they
named
all
the
Creatures
,
yet
notwithstanding
she
must
needs
go
from
the
simplicity
of
Gods
will
,
and
be
curious
,
and
she
must
know
good
and
evil
,
there
was
the
distinction
,
good
,
and
evil
;
thought
she
,
what
kinde
of
good
and
evil
:
she
goes
to
this
sublime
conceit
,
and
so
was
lost
.
Now
saith
Paul
,
I
am
afraid
of
you
,
lest
the
Devil
should
beguile
you
so
.
I
am
loth
to
offend
you
,
for
I
had
rather
win
you
,
or
else
I
could
instance
in
twenty
or
forty
conceits
and
distinctions
of
things
,
Idea's
,
that
are
above
the
simplicity
of
the
Gospel
,
and
that
is
enough
to
make
us
leave
them
,
because
they
are
above
the
simplicity
of
the
Gospel
,
and
the
excellency
of
the
Gospel
is
not
in
those
Idea's
,
but
in
knowing
the
power
of
plain
things
,
as
the
death
of
Jesus
Christ
.
Every
man
in
Jerusalem
knew
the
death
of
Christ
;
but
to
know
the
power
of
that
death
,
keep
close
to
the
simplicity
of
the
Gospel
.
4.
Another
thing
is
this
,
you
that
have
known
a
little
of
the
Spirit
of
God
,
and
have
inlarged
hearts
,
and
enlightned
eyes
,
Let
not
God
rest
till
thou
find
the
comfort
,
and
power
of
what
thou
knowest
:
O
we
know
,
that
the
righteousness
of
the
law
by
Christ
is
fulfilled
in
us
,
and
the
like
:
but
we
have
not
the
full
comfort
of
such
a
truth
,
and
many
others
.
We
know
Christ
hath
paid
our
debt
,
and
that
we
are
one
with
him
,
as
he
is
one
with
the
Father
;
but
we
have
not
the
power
,
and
the
comfort
of
these
things
.
Beloved
,
for
thy
comfort
,
know
that
Paul
in
a
sort
was
in
thy
condition
.
Phil.
3.
Not
as
though
I
had
attained
or
apprehended
,
but
I
would
apprehend
him
of
whom
I
am
apprehended
,
and
I
would
know
the
vertue
of
his
death
,
and
the
power
of
his
Resurrection
.
Paul
saw
something
that
he
did
not
fully
apprehend
,
but
he
would
feele
more
of
the
power
of
the
Gospel
,
spirituall
truths
,
and
if
he
saw
that
he
wanted
,
much
more
we
.
Oh
,
do
not
content
your selves
to
have
an
old
,
frozen
knowledge
of
Gospell
truthes
,
whereby
you
are
able
to
prove
that
men
are
legallists
,
and
that
men
are
under
Mount
Sinai
;
and
yet
have
cold
,
and
frozen
hearts
,
cold
truths
without
life
:
therefore
thinke
of
minding
God
of
this
.
5.
Then
lastly
,
labour
to
take
heed
that
you
be
not
by
any
means
bewitched
so
as
to
fall
back
from
that
little
light
in
the
Gospell
that
you
have
received
,
it
is
an
easie
thing
so
to
doe
.
I
doe
believe
,
(
and
it
is
my
comfort
,
and
will
be
when
I
am
farr
from
this
place
)
that
the
Lord
hath
enlightened
divers
of
you
to
know
the
Gospel
,
to
know
Jesus
Christ
a
little
clearer
.
Now
I
know
not
what
the
Lord
may
doe
for
you
:
but
I
say
it
is
wonderous
easie
,
you
may
under
one
quarter
of
a
years
fleshly
preaching
,
lose
that
that
you
have
been
under
two
or
three
yeares
Preaching
a
getting
.
I
have
knowne
,
after
a
quarter
of
a
years
building
up
of
my
soule
in
the
knowledg
of
Christ
,
and
the
setling
of
my
faith
,
and
assurance
,
I
have
heard
one
Sermon
that
hath
routed
and
dasht
all
that
work
in
my
soule
.
Therefore
I
beseech
you
beware
,
faith
is
a
tender
thing
;
especially
the
light
we
have
,
that
is
but
very
weak
,
and
very
tender
,
therefore
saith
Paul
,
Who
hath
bewitched
you
,
you
foolish
Galatians
,
before
whom
Jesus
Christ
hath
been
lively
painted
?
as
the
word
signifies
;
Christ
was
drawn
lively
before
the
Galatians
,
and
yet
they
did
fall
.
If
Paul
that
was
an
Apostle
,
and
had
the
spirit
of
God
in
such
a
measure
,
laying
open
the
spirit
of
Christ
,
and
yet
his
people
did
go
back
to
Moses
,
and
to
Sinai
,
the
Lord
help
and
uphold
us
.
Therefore
stand
fast
in
your
liberty
in
Jesus
Christ
.
This
is
all
in
short
I
have
to
say
to
you
for
that
.
I
hope
you
will
lay
up
these
words
.
Vse
5.
Now
I
have
a
few
words
of
Advice
and
Counsel
to
those
poor
souls
that
do
yet
in
a
great
measure
walk
according
to
the
flesh
,
in
one
fashion
or
other
.
Their
Religion
is
a
fleshly
Religion
,
from
Old
Adam
,
and
according
to
the
law
,
in
a
great
measure
.
Now
the
Question
is
,
What
shall
they
do
that
they
may
be
spiritual
Christians
,
that
they
may
walk
according
to
the
Spirit
?
I
will
onely
name
a
few
things
.
1.
The
first
is
this
,
I
would
desire
you
to
endeavour
to
study
much
the
difference
between
the
two
Testaments
,
the
New
and
the
Old
:
I
mean
not
the
two
Books
,
but
the
two
Testaments
that
we
reade
of
Heb.
8.
and
Heb.
9.
whereof
the
one
is
faulty
,
and
the
other
is
excellent
;
the
one
is
done
away
,
the
other
remains
.
Study
the
difference
between
them
,
for
thereby
you
say
the
foundation
of
your
Gospel-happiness
:
for
there
is
the
misery
of
many
Professors
,
and
will
be
their
misery
if
they
should
live
a
thousand
years
,
they
jumble
both
Testaments
,
without
knowledge
and
distinction
,
and
so
they
will
never
be
better
.
2.
Another
thing
that
I
would
exhort
you
to
,
is
this
,
to
prize
the
Spirit
of
Christ
more
then
you
do
.
There
is
nothing
in
the
Gospel
but
it
is
a
Mysterie
,
you
cannot
know
it
but
by
the
Spirit
;
and
there
is
no
duty
in
the
Gospel
to
be
done
,
that
can
be
done
but
by
the
power
of
the
Spirit
.
We
may
do
many
things
in
the
law
by
the
strength
of
Old
Adam
,
in
the
Gospel
we
can
do
nothing
but
the
Spirit
is
all
.
And
that
is
the
reason
I
think
(
for
I
speak
according
to
the
grace
given
me
)
why
people
now
are
left
so
bare
,
and
poor
,
and
confused
,
and
know
not
which
way
to
go
,
or
what
to
do
,
they
do
not
prize
the
Spirit
of
God
.
Many
men
extoll
Learning
mightily
,
and
it
is
accounted
almost
Heresie
to
commend
the
Spirit
of
God
.
There
are
many
men
,
I
,
and
many
Professors
,
that
do
not
love
to
hear
a
man
in
a
few
modest
words
to
commend
the
Spirit
of
God
;
but
all
must
be
by
study
,
and
reading
,
and
learning
,
and
for
the
Spirit
of
God
it
is
a
plain
meer
Cypher
,
and
there
is
an
end
.
But
my
life
on
it
(
if
I
had
a
hundred
I
would
say
so
)
they
shall
be
beholden
to
the
Spirit
of
God
,
and
extoll
him
before
they
be
taught
spiritually
;
they
shall
be
willing
to
lay
down
all
their
Learning
(
as
I
have
seen
a
learned
godly
man
of
late
)
even
with
the
Plow-boy
.
I
do
not
say
,
but
that
Learning
is
good
for
some
uses
,
and
God
may
bless
it
to
help
a
man
to
express
what
he
knows
the
better
:
but
as
I
told
you
,
Adam
must
die
,
he
cannot
by
it
come
to
know
one
jot
of
the
spiritual
meaning
of
God
in
the
Gospel
,
or
one
jot
of
power
or
assurance
to
be
happy
,
or
to
do
any
thing
for
God
;
towards
this
,
all
Learning
is
not
worth
a
straw
:
therefore
labour
to
extol
the
Spirit
.
And
if
any
of
you
have
a
minde
to
learning
,
go
on
,
I
discourage
you
not
from
it
;
Learning
is
a
thing
in
another
element
:
take
pains
and
diligence
to
be
learned
;
it
is
good
to
do
so
.
But
if
thou
wilt
be
a
Gospel
Christian
,
thou
must
thank
the
Spirit
of
God
for
all
.
Saith
Paul
for
all
his
learning
,
I
am
not
sufficient
to
speak
a
good
word
,
and
he
was
a
learned
man
,
that
Festus
said
,
Much
learning
had
made
him
mad
.
Beza
in
his
Comment
upon
2
Cor.
11.
where
the
Apostle
saith
,
Are
they
Hebrews
?
so
am
I
?
Are
they
Jews
?
so
am
I.
Saith
he
,
I
never
read
in
any
Latine
on
Greek
Author
,
so
much
eloquence
and
elegancy
of
speech
,
as
Paul
hath
there
;
and
yet
he
professeth
he
could
not
think
a
good
thought
(
for
all
he
was
learned
so
much
)
much
less
do
a
good
work
.
As
long
as
thou
keepest
the
Spirit
an
underling
,
as
a
cypher
,
as
many
of
the
Clergie
and
learned
men
,
they
extol
Learning
to
the
Heavens
,
and
many
of
them
upon
purpose
to
despight
the
Spirit
of
God
;
as
long
as
they
do
so
,
they
shall
never
know
the
will
of
God
:
We
are
not
debtors
to
the
flesh
,
but
we
must
be
debtors
to
the
Spirit
,
if
we
will
have
one
true
thought
of
Jesus
Christ
.
O
praise
the
Spirit
,
and
prize
the
Spirit
!
If
you
have
any
thought
of
Christ
,
thank
the
Spirit
;
if
you
have
any
glimpse
of
him
in
your
souls
worth
any
thing
,
praise
the
Spirit
.
That
is
the
reason
that
the
Saints
in
the
Book
of
God
,
speak
not
of
the
Spirit
of
God
without
some
special
Epithite
of
Commendation
;
Guide
me
by
thy
HOLY
Spirit
;
and
saith
another
,
thy
BLESSED
Spirit
;
and
thy
GRACIOVS
Spirit
;
and
the
Spirit
of
GRACE
,
faith
another
:
They
never
speak
of
it
without
some
word
that
shewed
their
love
to
it
,
and
high
esteem
of
it
.
When
the
Lord
shall
come
,
and
his
Spirit
shall
be
advanced
in
the
hearts
of
men
,
we
shall
have
glorious
times
,
and
never
before
that
,
and
those
times
will
come
.
I
remember
Calvin
on
those
Prophesies
in
Isaiah
and
Joel
,
The
SVN
shall
be
darkened
,
and
the
MOON
shall
be
turned
into
blood
in
that
day
;
Saith
he
,
the
meaning
is
,
all
the
excellency
that
a
man
naturally
hath
,
his
Learning
and
Endowments
,
in
the
dayes
of
the
Gospel
,
when
the
Spirit
shall
come
with
his
light
,
when
God
shall
exalt
the
Spirit
,
The
Sun
shall
be
turned
into
darkness
,
and
the
Moon
into
blood
:
Men
shall
not
so
much
esteem
Learning
from
Books
,
but
learned
and
great
men
,
and
Scholars
shall
come
to
one
Classis
,
and
one
Rank
and
Form
with
simple
people
,
all
waiting
on
God
by
his
Word
through
the
Spirit
.
A
man
can
take
his
Boy
from
School
that
hath
his
Latine
and
Greek
,
and
send
him
to
the
University
,
and
he
assures
himself
that
he
shall
be
as
good
a
Minister
as
his
other
Son
,
that
(
it
may
be
)
hath
served
the
Spirit
seven
years
:
this
is
our
way
,
and
a
hundred
more
,
whereby
we
basely
slight
,
and
disdain
the
Spirit
of
God
,
and
do
not
honour
him
,
and
therefore
he
will
not
honour
us
.
3.
If
ever
you
will
be
true
Gospel-Saints
,
you
must
suffer
your selves
to
be
led
by
the
Spirit
of
God
.
That
phrase
you
finde
oft
in
Rom.
8.
Gal.
5.
If
you
live
in
the
Spirit
,
Walk
in
the
Spirit
,
Be
led
by
the
Spirit
.
We
are
not
complementary
,
to
commend
the
Spirit
of
God
,
&c.
but
give
it
scope
to
lead
us
.
You
must
heed
more
what
the
Spirit
of
God
saith
to
you
,
and
what
he
works
on
you
.
If
there
come
a
place
of
Scripture
in
your
minde
,
hear
and
consider
whether
the
Spirit
of
God
hath
not
put
it
in
thy
minde
,
and
would
have
thee
study
it
,
and
would
have
thee
compare
Scriptures
.
And
when
thou
comest
to
do
any
action
whatsoever
,
not
so
much
to
advise
with
this
man
,
or
that
man
,
but
what
saith
the
Spirit
(
I
mean
according
to
the
light
of
the
Scriptures
)
hearken
to
that
more
then
what
all
the
world
saith
.
Therefore
I
have
known
some
men
that
in
their
whole
lives
have
often
m●st
the
will
of
God
in
circumstantial
things
usually
,
it
may
be
for
a
year
,
or
two
,
or
three
,
and
they
have
mist
it
again
in
another
thing
,
and
in
another
thing
:
and
when
they
have
examined
how
this
comes
about
,
they
can
say
,
If
they
had
hearkned
to
the
Spirit
,
they
had
not
done
so
,
but
they
hearkned
to
men
,
and
so
went
against
the
dictates
of
the
Spirit
in
their
Conscience
,
they
would
hear
what
this
man
said
,
and
what
the
other
man
did
:
But
now
the
Spirit
will
say
to
them
,
You
see
I
would
have
shewed
you
the
right
way
,
but
you
would
not
give
me
scope
,
but
made
a
cypher
of
me
.
And
for
my
one
particular
,
I
do
not
yet
see
how
I
should
ever
have
mist
the
will
of
God
since
I
knew
him
,
if
I
had
hearkned
to
the
Spirit
of
God
,
if
I
had
but
observed
so
much
light
as
the
Spirit
had
put
into
my
heart
.
Now
we
ballance
the
Spirit
with
this
mans
example
,
and
with
the
other
mans
opinion
,
and
so
come
home
by
Weeping
Cross
.
Therefore
give
scope
to
the
Spirit
,
I
mean
not
against
the
Word
,
or
above
the
Word
,
but
still
I
mean
the
Spirit
of
God
working
according
to
the
Scriptures
,
and
no
otherwise
.
4.
Another
thing
,
and
a
special
one
is
,
I
wish
you
for
the
Mysteries
of
the
Gospel
to
study
the
Scriptures
in
the
simplicity
of
them
,
without
the
glosses
of
men
:
for
a
man
in
extremity
must
do
that
that
a
man
that
is
not
in
extremity
would
not
do
.
We
have
brought
our selves
in
such
slavery
to
men
,
that
we
must
take
that
course
that
another
sober
man
should
not
;
I
mean
thus
,
when
ever
we
go
to
look
for
any
truth
of
God
,
for
the
will
of
God
,
we
have
notions
in
our
mindes
beforehand
,
according
to
the
times
and
places
we
live
in
.
As
concerning
Baptism
,
what
need
I
go
to
the
Scriptures
?
saith
one
,
we
have
it
in
such
and
such
mens
Writings
?
and
so
we
forestall
the
will
of
God
,
that
we
are
blinded
,
and
cannot
see
it
.
Therefore
if
you
will
see
the
will
of
God
,
I
wish
you
(
for
a
while
)
to
look
on
the
naked
Scriptures
.
And
for
my
part
I
know
but
three
uses
to
be
made
of
other
Books
.
1.
As
first
there
is
this
use
of
Books
,
you
have
Books
that
will
read
the
Scriptures
in
divers
languages
,
and
shew
the
Originall
,
and
open
the
tongues
;
now
when
I
see
a
word
in
English
,
and
doubt
of
the
meaning
of
it
,
then
I
will
go
to
the
Greek
or
Hebrew
,
as
God
hath
endowed
me
with
knowledge
.
2.
Then
there
is
another
use
of
Books
,
when
I
reade
one
single
Scripture
,
it
may
be
I
have
a
Book
that
will
point
out
halfe
a
dozen
Scriptures
to
open
one
Scripture
by
.
3.
And
it
may
be
I
have
some
Books
that
take
some
Scripture
,
and
presse
it
upon
my
soule
,
as
Doctor
Prestons
,
and
other
godly
Books
.
But
to
take
Books
,
and
say
,
Jerome
thinks
this
,
and
Austin
that
,
and
fill
our
heads
with
notions
,
they
blind
us
that
we
cannot
see
the
will
of
God
.
Therefore
in
reading
of
the
Scriptures
there
should
be
this
difference
,
from
our
reading
of
other
Books
,
I
mean
in
respect
of
age
.
When
we
are
Children
,
and
young
,
we
use
not
Spectacles
;
it
may
be
at
twenty
,
or
thirty
,
or
fourty
yeares
old
,
we
can
reade
without
Spectacles
;
but
when
we
come
tofifty
,
or
sixty
,
then
we
can
see
nothing
but
through
Spectacles
.
It
should
be
just
contrary
with
us
,
when
we
are
Christians
.
When
we
are
young
we
usually
never
read
the
word
of
God
but
through
the
Spectacles
of
mens
glosses
;
but
when
we
are
older
Christians
and
stronger
Saints
,
we
should
learne
to
read
better
without
Spectacles
;
we
should
daily
make
lesse
use
of
Mens
Books
,
and
more
of
Gods
Book
.
That
whereas
before
a
man
turned
over
twenty
Authors
upon
a
point
:
Now
he
can
go
humbly
to
God
with
his
Bible
,
and
without
Spectacles
he
can
see
what
the
will
of
God
is
.
Therefore
lay
aside
Spectacles
sometimes
and
only
take
the
spirit
of
God
,
and
compare
Scripture
with
Scripture
,
that
you
may
come
to
know
the
mind
of
Christ
.
Shall
I
name
one
thing
more
?
If
you
would
come
to
be
spirituall
,
Gospel-Saints
,
you
must
be
born
again
;
you
must
be
born
from
above
.
A
Gospell
profession
is
Jerusalem
from
above
,
and
there
are
none
that
can
come
into
Jerusalem
that
is
from
above
,
but
those
that
are
borne
from
above
.
Therefore
marke
our
Saviours
reasoning
Jehn
3.
Nicodemus
asks
Christ
which
was
the
way
to
Heaven
?
And
he
tells
him
,
Verily
thou
must
be
born
again
,
or
thou
must
be
born
from
above
,
or
else
thou
canst
not
see
it
;
Nicodemus
wonders
why
he
must
be
born
from
above
,
saith
he
,
Shall
I
go
into
my
Mothers
belly
,
&c.
Saith
Christ
,
marvell
not
,
wonder
not
;
why
should
he
not
wonder
at
such
a
strange
speech
?
Here
is
the
reason
,
That
which
is
born
of
flesh
is
flesh
;
therefore
think
it
not
strange
that
I
say
thou
must
be
born
again
.
So
I
say
,
whatsoever
you
do
by
the
power
of
nature
,
by
your
own
wisedome
,
by
your
own
righteousness
,
or
your
own
strength
,
all
comes
but
to
this
,
but
to
flesh
,
and
whatsoever
comes
of
flesh
is
flesh
:
flesh
cannot
bring
out
the
spirit
no
more
then
a
thorn
can
bring
out
grapes
,
as
Christ
speaks
.
Therefore
wonder
not
that
thou
must
be
born
from
above
,
that
is
,
thou
must
have
the
Lord
from
above
to
beget
thee
again
.
You
have
every
one
been
born
once
,
you
must
be
born
once
more
,
you
must
have
a
new
creation
in
you
:
the
Lord
must
create
new
,
strange
properties
,
and
dispositions
,
that
no
flesh
,
and
blood
is
able
to
comprehend
.
Lastly
,
take
the
counsell
of
the
Holy
Ghost
,
and
that
is
in
Ephes.
1.
16.
As
Paul
prayed
for
them
,
so
do
thou
pray
for
thy self
,
and
there
is
all
the
reason
in
the
world
that
thou
shouldest
;
I
cease
not
(
saith
he
)
to
give
thanks
for
you
,
making
mention
of
you
in
my
Prayers
,
that
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
glory
would
give
to
you
the
spirit
of
wisdome
and
revelation
in
the
knowledge
of
him
.
Pray
for
the
spirit
of
wisedome
and
revelation
in
the
knowledge
of
Christ
.
Slight
not
these
words
,
because
some
wicked
men
abuse
them
,
and
others
reproach
them
;
but
because
Paul
saith
so
,
pray
that
the
Lord
would
give
the
spirit
of
wisdome
and
revelation
.
So
much
concerning
the
Directions
I
had
to
give
you
.
Vse
6.
There
is
one
word
of
Information
,
and
with
that
I
will
conclude
.
From
what
I
have
said
before
concerning
the
flesh
and
the
Spirit
,
learn
this
Instruction
more
,
hence
to
see
what
is
the
true
ground
of
all
Persecutions
,
nay
even
of
all
the
Divisions
that
are
among
us
;
men
may
pretend
what
they
will
,
and
deceive
themselves
,
but
all
the
strife
and
persecution
in
the
world
is
meerly
between
the
Flesh
and
the
Spirit
,
between
the
Old
and
the
New
Adam
.
There
are
two
Princes
in
this
World
,
and
these
are
contrary
the
one
to
the
other
;
The
flesh
lusteth
against
the
Spirit
:
Old
Adam
seeks
to
get
up
,
the
New
Adam
will
have
him
down
.
Therefore
you
shall
have
these
two
in
every
Town
,
in
one
Church
,
in
one
Family
,
in
one
Soul
,
and
wheresoever
they
are
,
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
two
are
contrary
.
Are
contrary
,
what
is
that
?
that
is
,
there
is
no
true
contrariety
between
any
things
in
the
world
,
but
between
the
Old
Adam
and
the
New
;
between
the
flesh
and
the
Spirit
.
Now
by
Flesh
I
mean
not
onely
corruption
,
but
whole
flesh
,
fleshly
wisdome
.
The
wisdome
of
the
Old
Adam
is
enmity
against
the
New
;
the
righteousness
of
Old
Adam
is
quite
contrary
to
the
righteousness
of
the
New
:
this
is
the
cause
of
persecution
.
Let
people
pretend
what
they
will
,
you
shall
see
godly
men
persecuted
,
you
may
see
Christ
in
their
Souls
as
clearly
as
the
Sun
,
and
people
keep
a
coyle
about
Independency
and
Presbytery
,
but
the
truth
is
,
it
is
Old
Adam
in
those
that
persecute
,
and
the
New
Adam
in
the
other
,
a
man
with
one
eye
may
see
it
.
There
are
many
pretences
,
but
all
the
strife
is
between
the
Old
Adam
and
the
New
.
For
(
to
give
a
little
illustration
)
take
Gospel
godly
Saints
that
have
the
Spirit
of
God
in
them
,
they
agree
well
enough
,
they
will
not
strive
,
sometimes
they
may
differ
a
little
,
but
for
the
generality
they
live
well
enough
together
;
nay
,
take
some
Gospel
Saints
that
are
filled
with
the
Spirit
of
God
,
and
the
knowledge
of
Jesus
Christ
(
in
these
times
,
and
in
this
City
which
is
the
Centre
of
all
Division
)
and
they
cannot
attest
divisions
,
they
cannot
make
a
Party
,
and
give
railing
for
railing
,
and
strife
for
strife
;
they
cannot
but
love
their
enemies
,
and
bless
them
that
blaspheme
them
.
As
James
saith
,
Whence
come
all
wars
?
You
think
they
come
from
your
zeal
for
your
Way
,
and
yours
for
your
Way
,
but
it
is
from
your
lusts
:
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
;
it
is
from
Old
Adam
.
And
I
was
going
to
say
,
but
I
will
but
name
it
.
This
is
the
cause
also
of
the
weakness
generally
that
is
among
you
.
It
is
not
wickedness
that
troubles
a
Saint
,
but
weakness
;
it
is
not
positive
ills
,
but
weakness
.
And
whence
is
this
weakness
?
because
he
walks
after
the
flesh
:
the
Spirit
is
powerful
,
but
the
flesh
is
weak
.
As
the
Scripture
faith
,
Their
horses
are
flesh
and
not
spirit
:
so
I
may
say
,
Your
Prayers
are
flesh
and
not
spirit
,
and
it
may
be
my
Preaching
,
and
it
may
be
our
endeavours
to
resist
sin
.
But
as
far
as
they
are
flesh
they
are
weak
enough
:
but
where
the
Spirit
is
,
there
is
power
;
I
can
do
all
things
,
saith
Paul
;
I
can
preach
the
Gospel
from
Jerusalem
to
Illyricum
;
and
I
shall
come
to
you
in
the
fulness
of
Christ
.
A
man
would
think
he
had
been
mad
,
but
it
was
the
strength
of
his
spirit
.
A
poor
weak
Christian
he
doth
nothing
but
wish
,
and
would
,
and
confesseth
his
sins
to
day
,
and
falls
into
it
again
to
morrow
,
and
then
confesseth
again
;
and
,
When
will
it
once
be
,
O
Jerusalem
?
but
the
Gospel
is
the
power
of
God
to
salvation
,
and
all
the
principles
of
it
are
powerful
,
and
all
the
precepts
of
it
have
a
power
through
the
spirit
for
a
man
to
keep
and
observe
them
.
Men
talk
that
the
learning
of
Christ
,
and
the
knowledge
of
the
Gospel
is
to
make
men
loose
and
licentious
.
It
is
true
,
carnal
vain
hearts
,
the
better
any
thing
is
,
the
worse
they
be
;
but
assure
your selves
,
concerning
true
Saints
it
is
false
:
for
the
onely
way
to
be
lively
,
and
lusty
,
and
fruitful
in
good
,
is
to
know
Christ
more
according
to
the
Gospel
.
Let
men
please
themselves
,
and
say
so
as
long
as
they
will
,
they
shall
be
but
poor
old
barren
creatures
:
you
will
be
wishing
,
but
you
shall
never
overcome
your
sins
.
I
have
known
some
Saints
,
that
by
the
knowledge
of
Jesus
Christ
have
had
power
to
subdue
those
sins
,
and
to
bring
them
under
,
that
before
they
never
so
much
as
hoped
to
bring
under
in
this
world
;
yet
the
power
of
Christ
hath
brought
them
under
,
when
all
their
Fastings
and
Humiliations
would
never
do
it
,
when
they
were
in
that
way
,
without
the
clear
knowledge
of
Christ
;
but
when
they
have
come
to
Christ
they
have
found
it
done
.
In
2
Pet.
3.
you
shall
finde
there
,
men
that
were
carnal
,
men
that
were
as
dogs
that
returned
to
their
vomit
,
yet
the
common
knowledge
of
Jesus
Christ
did
make
them
clean
from
the
pollutions
of
the
world
,
and
did
give
them
power
against
their
sins
,
what
then
will
the
spiritual
effectual
knowledge
of
Christ
do
?
Therefore
never
entertain
any
prejudice
against
Christ
,
or
against
his
Gospel
,
or
against
his
Spirit
,
and
his
Wayes
,
for
if
there
be
any
power
in
this
world
,
it
is
there
:
all
the
rest
is
but
a
flourish
,
but
a
shew
of
mortification
,
when
the
heart
is
as
full
of
lusts
,
as
a
Toad
is
of
poyson
,
There
is
no
true
mortification
or
holiness
,
but
what
comes
from
Christ
and
his
holy
Spirit
.
SERMON
VI.
Rom.
8.
5.
For
they
that
are
after
the
flesh
,
do
minde
the
things
of
the
flesh
:
but
they
that
are
after
the
Spirit
,
the
things
of
the
Spirit
.
IN
the
former
Verse
you
remember
how
I
shewed
you
that
there
was
a
great
priviledge
to
all
true
Beleevers
,
which
indeed
is
the
chiefe
of
all
Priviledge
,
for
it
is
the
inlet
of
all
mercies
,
and
the
principall
deliverance
from
all
evills
.
It
is
contained
in
the
beginning
of
Verse
4.
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
.
In
the
latter
end
of
the
Verse
I
shewed
the
person
more
largely
described
,
to
whom
this
priviledge
doth
belong
;
that
is
,
Not
those
that
walk
after
the
flesh
,
but
those
that
walk
after
the
spirit
.
And
I
have
as
God
enabled
me
opened
the
meaning
of
that
to
you
,
what
it
was
to
walk
after
the
Flesh
,
and
what
to
walk
after
the
spirit
.
Now
the
Apostle
in
this
fifth
Verse
goes
forward
a
little
more
particularly
to
discover
those
that
have
a
right
to
this
priviledge
,
by
drawing
one
thing
from
another
.
The
main
was
,
They
walk
not
after
the
flesh
,
but
after
the
spirit
.
I
,
but
that
is
a
generall
word
,
and
how
shall
we
know
that
?
Saith
he
,
you
shall
know
that
also
by
this
,
They
that
are
after
the
flesh
do
mind
fleshly
things
,
and
they
that
are
after
the
spirit
do
minde
spirituall
things
:
You
shall
know
whether
you
have
the
righteousness
of
the
law
fulfilled
in
you
,
if
you
walk
not
after
the
flesh
but
after
the
spirit
.
And
you
shall
know
that
also
by
your
minding
,
by
the
frame
of
your
mindes
;
if
you
walk
after
the
flesh
you
will
mind
fleshly
things
,
if
you
walk
after
the
spirit
you
will
mind
spirituall
things
.
And
then
he
goes
on
to
prove
that
also
;
as
we
see
oft
in
Scripture
,
as
in
1
John
5.
where
one
thing
is
made
the
mark
of
another
by
a
gradation
;
there
are
five
or
six
things
,
and
one
thing
proves
another
,
we
know
that
we
are
the
children
of
God
if
we
keep
his
Commandements
;
and
we
know
we
keep
his
Commandements
by
another
thing
,
and
we
know
that
by
another
thing
.
So
that
I
say
the
Scope
of
the
Apostle
is
to
cleare
unto
the
Saints
their
right
&
title
to
this
great
priviledge
,
and
also
withall
,
to
convince
those
that
are
carnal
that
they
are
without
it
,
and
to
shew
them
their
great
miserie
in
being
so
;
for
you
shall
see
after
,
how
as
he
discovers
them
,
so
also
he
shews
their
misery
,
he
saith
they
are
enmity
to
God
,
and
they
that
walk
after
the
flesh
must
dye
,
&c.
Now
that
we
may
go
on
breifly
to
handle
this
a
little
to
you
;
you
may
take
the
Doctrine
as
it
lyes
here
in
the
words
:
(
for
I
will
not
,
nor
need
not
frame
it
otherwise
)
Doct.
That
those
that
are
after
the
flesh
,
do
minde
the
things
of
the
flesh
.
Only
remember
what
I
said
before
,
for
it
is
of
great
concernment
;
for
that
great
priviledge
depends
upon
this
:
if
you
have
the
righteousness
of
the
law
fulfilled
in
you
,
you
must
be
those
that
walk
according
to
the
spirit
,
and
not
according
to
the
flesh
:
And
then
would
you
know
that
?
saith
the
Apostle
,
Those
that
are
after
the
flesh
do
minde
the
things
of
the
flesh
,
and
those
that
are
after
the
Spirit
,
the
things
of
the
Spirit
:
so
let
that
be
the
Doctrine
or
Lesson
.
I
will
give
you
but
two
short
words
to
prove
this
to
you
,
and
then
to
open
it
as
God
shall
help
us
.
Reas.
1.
The
first
thing
to
prove
it
is
this
,
that
it
must
be
so
,
because
every
thing
in
the
world
,
in
all
the
Creation
of
God
,
doth
act
according
to
the
nature
of
its
principle
from
whence
it
flows
.
As
James
saith
,
Jam.
3.
11
,
12.
Doth
a
fountain
send
forth
from
the
same
place
sweet
water
and
bitter
?
Can
a
figtree
(
my
Brethren
)
bear
olive-berries
,
or
can
a
Vine
bear
figs
?
You
know
that
a
Fig-tree
bears
Figs
,
and
a
Vine-tree
bears
Grapes
,
and
an
Apple-tree
bears
Apples
,
and
a
Pear-tree
Pears
,
and
every
Tree
,
and
every
thing
will
work
according
to
its
principle
.
Make
the
tree
good
(
saith
Christ
)
and
then
the
fruit
will
be
good
;
such
as
the
tree
is
,
such
will
be
the
fruit
;
such
as
the
fountain
is
,
such
will
be
the
stream
:
and
when
a
mans
principles
,
the
frame
of
his
heart
is
nothing
but
flesh
,
then
of
necessity
his
actions
must
be
fleshly
,
his
affections
must
be
fleshly
.
If
he
have
a
fleshly
minde
,
he
must
have
a
fleshly
will
,
a
fleshly
love
,
fleshly
hatred
,
a
fleshly
life
,
fleshly
prayers
,
fleshly
Sacraments
,
fleshly
every
thing
:
for
every
thing
must
be
according
to
its
principle
.
So
,
on
the
other
side
,
where
the
principle
is
spiritual
,
there
a
man
will
minde
spiritual
things
,
he
will
love
spiritual
things
,
he
will
do
spiritual
things
,
he
will
delight
in
spirituall
things
.
That
is
one
Reason
of
it
.
Reas.
2.
And
the
second
is
this
(
for
I
will
give
you
but
these
two
,
because
the
chief
thing
that
I
intend
at
this
time
is
the
opening
of
it
)
fleshly
carnal
men
that
are
after
the
flesh
,
they
must
minde
fleshly
things
,
because
they
know
not
spiritual
things
,
they
understand
not
spiritual
things
:
Or
if
you
will
(
and
it
may
be
that
word
hath
something
more
in
it
)
1
Cor.
2.
they
perceive
not
spiritual
things
,
they
do
not
ken
and
perceive
them
.
Now
you
know
that
a
man
mindes
not
(
I
mean
look
upon
it
as
the
acting
of
the
understanding
)
a
man
cannot
minde
,
but
what
he
knows
;
a
man
cannot
think
of
things
he
knows
not
.
That
is
the
reason
to
prove
that
poor
ignorant
people
speak
an
untruth
,
and
deceive
themselves
,
when
they
say
,
we
remember
God
,
we
minde
God
,
wheresoever
we
are
,
and
yet
they
know
not
God
;
for
God
is
not
minded
but
when
he
is
known
.
As
in
that
place
of
the
Corinthians
,
A
natural
man
cannot
perceive
the
things
of
the
spirit
;
he
doth
not
know
Jesus
Christ
,
therefore
he
cannot
minde
him
;
he
doth
not
know
the
things
of
the
spirit
of
God
,
therefore
he
cannot
set
his
heart
upon
them
;
Without
knowledge
the
minde
cannot
be
good
;
that
is
,
till
a
man
have
a
stock
of
knowledge
of
things
,
he
can
never
act
his
understanding
and
minde
about
it
.
There
are
two
short
Reasons
why
those
that
are
carnal
and
fleshly
,
those
that
are
after
the
flesh
,
they
minde
the
things
of
the
flesh
,
and
they
minde
nothing
else
,
nor
cannot
;
and
those
that
are
after
the
spirit
,
minde
the
things
of
the
spirit
,
because
they
know
them
,
they
understand
them
,
and
understanding
them
,
they
cannot
choose
,
as
David
saith
,
Psal.
1.
but
exercise
themselves
in
them
day
and
night
:
they
exercise
their
thoughts
and
affections
,
and
all
in
them
.
Now
for
the
opening
of
it
unto
you
,
here
are
three
questions
.
First
,
What
is
meant
by
being
after
the
flesh
?
And
secondly
,
What
is
meant
by
the
things
of
the
flesh
,
and
the
things
of
the
Spirit
?
I
will
put
them
both
together
,
for
the
one
will
open
the
other
.
And
thirdly
,
What
is
meant
by
minding
the
things
of
the
flesh
,
and
by
minding
the
things
of
the
Spirit
?
First
,
by
being
after
the
flesh
,
it
is
in
effect
the
same
that
I
told
you
before
,
to
walk
after
the
flesh
;
therefore
if
you
have
not
forgotten
that
,
you
will
easily
understand
this
.
But
yet
to
make
it
clearer
,
you
must
understand
,
that
a
man
is
said
to
be
after
the
flesh
,
or
carnal
,
for
so
they
reade
it
in
Latine
,
Qui
carnalis
,
&c.
Men
are
said
to
be
carnal
,
or
after
the
flesh
three
wayes
.
The
first
is
when
a
man
is
a
true
Saint
,
but
hath
but
a
little
measure
of
grace
,
and
hath
much
corruption
,
much
flesh
.
It
pleaseth
the
holy
Ghost
many
times
to
denominate
such
a
man
by
the
greatest
part
that
is
in
him
,
which
is
flesh
,
and
so
to
call
him
Carnal
;
as
in
Rom.
7.
saith
Paul
,
speaking
how
spiritual
the
law
is
,
but
saith
he
,
I
am
carnal
,
sold
under
sin
;
sold
to
sin
:
not
that
there
was
no
grace
in
Paul
,
but
that
there
was
such
abundance
of
corruption
,
at
least
in
his
feeling
.
So
in
1
Cor.
3.
Are
ye
not
carnal
?
(
saith
Paul
)
have
ye
not
need
of
milk
?
are
ye
not
babes
?
When
I
hear
there
are
such
divisions
,
that
some
are
for
Paul
,
and
some
for
Apollos
,
and
some
for
Cephas
,
Are
ye
not
carnal
?
are
ye
not
after
the
flesh
?
that
is
,
Is
there
not
a
world
of
corruption
in
you
?
doth
not
corruption
rule
and
bear
sway
,
over
that
little
grace
that
is
in
you
?
So
in
Gal.
6.
1.
If
any
man
be
overtaken
with
sin
,
you
that
are
spiritual
restore
such
a
one
;
that
is
,
as
if
he
had
said
,
There
are
some
carnal
,
and
they
cannot
keep
themselves
from
being
overtaken
frequently
with
sin
,
and
much
less
can
such
restore
others
;
but
a
spiritual
man
,
one
that
the
spirit
hath
prevailed
in
some
measure
over
the
flesh
,
in
keeping
him
from
the
foils
and
falls
that
weak
men
fall
into
,
and
making
him
able
in
some
measure
to
raise
and
heal
others
.
Now
so
we
are
not
to
understand
it
here
in
this
place
,
when
he
saith
,
They
that
are
after
the
flesh
.
Secondly
,
a
man
may
be
said
to
be
after
the
Flesh
,
or
to
be
carnall
.
A
man
that
is
a
true
Saint
may
be
called
carnall
,
when
he
doth
some
one
action
that
may
in
a
sence
be
wholy
carnall
.
For
a
Saint
may
do
an
action
that
he
,
nor
none
about
him
may
perceive
any
thing
but
carnallity
in
.
As
in
Mat.
16.
23.
Compared
with
Mark
8.
32.
There
you
shall
see
a
godly
Saint
,
Peter
by
name
,
when
his
Master
was
Preaching
to
him
,
what
he
should
suffer
at
Jerusalem
,
and
how
he
should
be
put
to
death
,
and
the
like
:
Then
Peter
took
him
,
and
began
to
rebuke
him
,
saying
,
Be
it
far
from
the
Lord
;
this
shall
not
be
unto
thee
.
This
was
a
Fleshly
speech
,
a
meer
carnall
speech
.
Christ
was
going
to
Jerusalem
to
die
for
Peter
,
and
for
other
poore
sinners
,
and
Peter
takes
him
aside
,
and
rebukes
his
Master
,
and
tells
him
it
should
not
be
so
,
Far
be
it
from
thee
.
Christ
takes
him
,
ahd
tells
him
,
Get
thee
behind
me
Satan
,
thou
art
an
offence
to
mee
:
for
thou
savourest
not
the
things
of
God
,
but
the
things
of
men
.
Thou
speakest
as
a
carnall
fleshly
man
,
thou
hast
no
tast
of
spirituall
things
.
If
thou
diddest
looke
on
it
spiritually
,
thou
wouldest
rejoyce
,
and
pray
the
Lord
to
help
thee
to
suffer
in
that
temptation
with
thy
Master
,
or
to
make
a
spiritual
use
of
it
,
but
thou
art
carnall
,
and
savourest
of
Flesh
.
Now
when
the
Apostle
sayeth
here
,
They
that
are
afeer
the
Flesh
,
do
mind
the
things
of
the
Flesh
,
he
doth
not
properly
mean
that
neither
.
But
thirdly
and
lastly
,
a
man
is
said
to
be
after
the
flesh
,
when
he
is
in
his
pure
naturals
;
when
he
is
meerly
carnal
,
when
he
is
wholly
flesh
,
when
he
is
destitute
of
the
spirit
of
God
:
when
men
are
so
flesh
and
fleshly
in
their
principles
and
actions
,
that
there
is
nothing
of
the
Spirit
of
God
in
them
.
So
it
is
principally
to
be
taken
here
.
Though
for
the
former
two
I
may
say
this
,
that
as
far
as
a
Saint
,
either
in
the
measure
of
his
graces
,
or
in
his
actions
,
is
fleshly
,
he
mindes
fleshly
things
;
but
a
man
that
is
wholly
fleshly
,
wholly
mindes
fleshly
things
.
And
so
much
concerning
the
first
Question
.
The
second
thing
is
,
What
is
meant
here
by
the
things
of
the
flesh
,
and
by
the
things
of
the
spirit
?
If
you
remember
what
I
have
told
you
of
flesh
before
,
you
will
understand
much
what
is
meant
by
the
things
of
the
flesh
.
I
told
you
Flesh
was
Old
Adam
,
both
in
his
good
,
and
in
his
evil
,
pure
Adam
,
and
corrupt
Adam
,
and
every
thing
that
came
from
him
,
or
every
thing
that
leads
to
him
,
that
was
Flesh
.
So
the
things
of
the
flesh
are
these
things
,
and
all
opportunities
belonging
to
them
in
general
.
But
,
that
you
may
understand
it
a
little
better
,
I
will
shew
you
what
the
holy
Ghost
calls
these
things
of
the
flesh
,
and
the
things
of
the
spirit
,
that
so
by
the
Scriptures
you
may
understand
Scriptures
.
We
will
put
them
both
together
,
the
one
will
open
the
other
to
you
.
In
1
Cor.
2.
11.
there
you
shall
see
the
things
of
the
flesh
are
called
the
things
of
a
man
:
For
what
man
knoweth
the
things
of
a
man
,
save
the
spirit
of
a
man
which
is
in
him
.
The
things
of
a
man
:
The
things
of
the
flesh
are
the
things
of
a
man
,
that
is
,
proper
to
a
man
as
man
.
Therefore
Mark
8.
32.
they
are
called
,
The
things
that
be
of
men
.
The
things
of
the
flesh
are
called
the
things
that
men
deal
about
,
the
things
that
men
as
men
naturally
deal
about
,
and
look
after
,
the
things
of
men
.
But
the
things
of
the
Spirit
of
God
,
in
that
1
Cor.
2.
you
have
divers
expressions
of
them
:
ver.
9.
they
are
the
things
that
Eye
hath
not
seen
,
nor
ear
heard
,
nor
hath
entred
into
the
heart
of
man
,
the
things
that
God
hath
prepared
for
them
that
love
him
.
What
are
these
things
?
these
glorious
things
that
no
carnal
man
hath
ever
seen
or
heard
,
or
understood
any
thing
of
them
,
that
God
hath
prepared
for
them
that
love
him
?
They
are
,
as
we
see
there
afterwards
,
clearly
the
things
of
the
Spirit
of
God
.
They
are
called
the
deep
things
of
God
,
ver.
10.
they
are
deep
,
because
no
carnal
man
can
reach
them
;
and
in
ver.
11.
they
are
called
the
things
of
God
;
and
in
ver.
12.
The
things
that
are
freely
given
to
us
of
God
.
And
in
ver.
14.
they
are
called
the
the
things
of
the
Spirit
of
God
;
The
things
of
the
Spirit
of
God
are
foolishness
to
him
.
In
2
Cor.
4.
ult.
there
you
shall
have
both
these
things
described
:
for
in
that
we
shall
have
a
little
light
from
that
description
of
it
;
the
things
of
the
flesh
are
called
there
the
things
that
are
seen
,
and
the
things
of
the
Spirit
are
called
the
things
that
are
not
seen
;
the
one
are
said
to
be
temporal
,
and
the
other
eternal
.
The
things
of
the
flesh
are
temporal
things
that
may
be
seen
,
that
is
,
not
so
much
seen
with
the
eyes
of
the
body
,
but
he
means
that
a
man
,
every
carnal
man
may
perceive
and
understand
them
.
All
the
things
of
Old
Adam
,
a
meer
natural
man
is
able
to
comprehend
them
,
but
the
other
things
are
things
that
are
not
seen
;
that
is
,
that
eye
hath
not
seen
,
nor
ear
heard
,
nor
hath
entred
into
the
heart
of
man
.
Therefore
Christ
in
Mat.
11.
25.
saith
,
I
thank
thee
,
O
heavenly
Father
,
that
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
to
babes
.
What
were
these
things
?
the
things
of
the
spirit
of
God
,
they
are
the
things
that
are
hid
from
the
wise
and
prudent
of
the
world
,
they
are
not
possible
to
be
seen
of
them
,
but
God
reveals
them
to
the
least
babe
of
his
own
kingdome
.
In
Coloss.
3.
1
,
2.
you
have
another
description
:
for
you
may
put
these
together
,
and
so
the
better
understand
them
.
In
ver.
2.
the
things
of
the
flesh
are
called
things
on
earth
,
and
the
things
of
the
Spirit
are
called
the
things
that
are
above
.
The
things
of
the
flesh
are
the
things
that
are
beneath
,
as
it
were
,
things
on
the
earth
;
that
is
,
though
in
Old
Adam
there
be
many
excellent
things
,
(
you
must
not
conceive
Earth
here
in
a
gross
sense
)
there
is
fine
refined
wisdome
,
and
understanding
,
and
prudence
,
which
the
spirit
of
God
usually
slights
and
despiseth
;
Where
is
the
wise
and
the
disputer
,
&c.
notwithstanding
,
all
Old
Adam
is
but
earthly
;
all
the
spirituality
,
as
it
were
,
of
Old
Adam
,
are
but
things
on
the
earth
.
It
is
no
wonder
they
are
called
things
of
the
Earth
,
when
the
Doctrine
and
Preaching
of
John
Baptist
he
himself
calls
it
Earthly
;
I
am
from
the
earth
,
I
speak
earthly
;
He
is
from
above
,
he
speaks
heavenly
and
spiritually
.
It
was
earthly
in
comparison
of
Christ
,
though
there
was
some
Gospel
in
it
.
Much
more
earthly
is
all
the
devotion
and
Religion
,
and
what
is
best
in
fleshly
man
,
that
hath
nothing
in
him
but
Old
Adam
.
In
Phil.
3.
7.
there
is
another
large
description
of
these
things
.
The
things
of
the
flesh
there
,
they
are
those
things
that
Paul
once
accounted
gaine
to
him
,
and
those
things
that
Paul
now
accounted
losse
to
him
,
see
there
what
those
things
are
,
those
excellent
fine
things
,
the
things
of
the
flesh
;
a
man
while
he
is
in
the
flesh
,
accounts
them
gaine
,
a
great
gaine
to
him
;
he
lives
by
his
wit
,
and
his
wisedome
,
and
it
is
a
mighty
gaine
to
him
to
increase
,
and
build
up
old
Adam
in
him
.
But
when
a
man
comes
to
spirituall
things
,
he
accounts
all
these
things
loss
:
I
account
them
loss
,
saith
Paul
.
Now
the
things
of
the
spirit
,
were
those
things
that
Paul
desired
to
win
,
and
to
gain
;
in
the
verses
following
,
That
I
may
gain
Christ
and
his
righteousness
;
and
a
little
further
,
you
shall
see
Paul
calls
the
things
of
the
flesh
the
things
behinde
,
and
the
things
of
the
Spirit
the
things
before
.
And
in
ver.
19.
the
things
of
the
flesh
he
calls
them
earthly
things
.
They
minde
earthly
things
;
and
so
by
contraries
,
the
other
things
are
heavenly
.
I
cannot
open
every
particular
expression
,
onely
I
would
point
out
the
descriptions
to
you
,
as
the
Holy
Ghost
layes
them
down
.
In
2
Cor.
5.
there
the
things
of
the
flesh
are
called
old
things
,
and
the
things
of
the
Spirit
are
called
new
things
:
for
saith
the
Apostle
,
We
know
no
man
after
the
flesh
,
yea
though
we
have
known
Christ
after
the
flesh
,
yet
know
we
him
so
no
more
:
therefore
if
any
man
be
in
Christ
he
is
a
new
creature
,
old
things
are
passed
away
:
all
the
things
of
the
Flesh
are
old
things
,
the
things
of
the
Spirit
of
God
are
new
things
.
Therefore
in
the
Acts
,
the
Athenians
desired
to
know
the
new
strange
doctrine
that
Paul
brought
.
What
was
this
new
doctrine
?
Onely
the
things
concerning
the
Spirit
of
God
,
the
other
things
are
old
things
,
Gal.
2.
18.
there
the
things
of
the
flesh
are
described
to
be
the
things
that
Paul
destroyed
,
and
the
things
of
the
Spirit
the
things
that
Paul
sought
to
build
up
.
1
Cor.
7.
32
,
33.
the
things
of
the
flesh
are
called
the
things
of
the
world
,
but
the
things
of
the
Spirit
are
called
there
the
things
of
the
Lord
;
The
married
cares
for
the
things
of
the
world
,
but
the
unmarried
for
the
things
of
the
Lord
.
Phil.
2.
23.
the
things
of
the
flesh
are
called
our
own
things
,
and
the
things
of
the
Spirit
are
called
the
things
of
Jesus
Christ
.
Saith
the
Apostle
,
I
have
no
man
like
minded
,
who
will
naturally
care
for
your
state
:
Mark
that
expression
,
it
is
well
worth
observing
in
these
self-seeking
times
.
We
may
well
say
so
now
,
if
Paul
said
so
then
,
I
have
no
man
like
minded
,
who
will
naturally
care
for
your
estate
.
A
man
can
hardly
finde
a
Professor
in
a
multitude
,
that
will
naturally
and
freely
care
for
the
state
of
others
of
the
Saints
:
for
,
saith
he
,
All
seek
their
own
,
and
not
the
things
that
are
Jesus
Christs
:
all
seek
their
own
things
,
the
things
that
make
for
old
Adam
,
that
make
for
the
Flesh
,
and
for
mans
self
.
Joh.
6.
27.
the
things
of
the
Flesh
are
called
meat
that
perisheth
,
and
the
things
of
the
Spirit
meat
that
endureth
to
everlasting
life
.
Luke
10.
41.
they
are
called
many
things
,
and
the
things
of
the
Spirit
are
called
one
thing
;
Martha
,
Martha
,
thou
art
cumbred
about
many
things
:
for
indeed
there
are
many
distracting
businesses
in
the
things
of
the
world
;
therefore
in
Mat.
13.
when
the
seed
was
sown
among
thorns
,
it
is
said
,
the
deceitfulness
of
riches
and
pleasures
,
and
the
lusts
of
other
things
;
who
knows
how
many
,
it
may
be
a
thousand
,
two
thousand
other
things
;
the
things
of
the
Flesh
are
endless
,
but
the
things
of
the
Spirit
are
called
one
thing
;
the
ruinous
building
of
old
Adam
is
going
into
a
thousand
pieces
,
but
there
is
but
one
Jesus
Christ
,
and
in
the
things
of
Jesus
Christ
there
is
a
greater
union
then
in
the
things
of
the
Flesh
,
and
old
Adam
.
In
Luke
19.
they
are
called
the
things
of
trouble
,
and
the
things
of
the
Spirit
the
things
that
belong
to
our
peace
:
O
that
thou
hadst
known
in
this
thy
day
the
things
that
belong
to
thy
peace
!
In
Jer.
2.
8.
they
are
called
things
that
do
not
profit
,
vain
things
,
and
the
things
of
the
Spirit
in
Phil.
1.
10.
they
are
called
excellent
things
;
That
ye
may
be
able
to
know
the
things
that
are
excellent
,
that
is
,
the
things
of
the
Spirit
of
God
.
And
to
conclude
this
,
Phil.
4.
8.
speaking
of
the
things
of
the
Spirit
,
saith
he
,
Whatsoever
things
are
true
,
whatsoever
things
are
just
,
whatsoever
things
are
honest
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
these
things
do
.
These
are
the
things
of
the
Spirit
of
God
.
Then
impure
things
,
dishonest
things
,
dishonourable
things
,
unjust
things
,
unlovely
things
,
these
are
things
of
the
flesh
.
Thus
much
in
general
,
according
to
the
description
of
the
things
of
the
Flesh
in
Scripture
.
But
now
in
particular
,
I
will
sum
up
the
things
of
the
Flesh
,
or
of
old
Adam
(
one
or
other
of
which
fleshly
men
do
wholly
minde
)
to
these
three
Heads
.
1.
The
first
is
to
establish
their
own
righteousness
by
the
law
,
to
procure
to
themselves
justification
by
their
works
.
This
is
the
Master-piece
of
old
Adam
:
for
I
told
you
,
that
man
is
more
prone
to
this
then
to
sin
,
though
he
be
prone
to
that
also
;
and
old
Adam
works
stronger
towards
his
righteousness
(
such
as
it
is
)
in
a
forbidden
way
,
then
to
sin
.
Therefore
it
is
said
,
Rom.
10.
3.
They
being
ignorant
of
Gods
righteousness
,
went
about
to
establish
their
own
righteousness
:
He
speaks
there
of
the
Jews
.
The
word
in
the
Original
is
,
they
went
to
make
it
stand
;
just
as
a
tottered
house
that
every
blast
is
ready
to
throw
down
,
and
it
must
be
underpropped
on
this
side
,
and
on
that
side
to
keep
it
up
:
so
every
fleshly
man
in
the
world
,
this
is
half
his
work
,
to
make
the
Babel
of
his
own
righteousness
to
stand
;
he
is
alway
piecing
and
patching
,
and
doing
some
good
work
,
he
is
wishing
and
woulding
,
or
in
some
fashion
or
other
to
make
up
a
good
estate
against
the
latter
day
.
Therefore
that
was
the
question
,
Acts
2.
and
Luke
3.
and
it
is
the
grand
question
of
all
mankinde
,
What
shall
we
do
to
be
saved
?
and
we
see
when
they
came
to
Christ
,
it
was
alway
with
this
,
Master
,
what
shall
I
do
to
be
saved
?
As
if
he
had
said
,
I
know
it
must
be
by
doing
,
and
I
am
willing
to
go
about
it
to
frame
some
kinde
of
righteousness
or
other
:
Therefore
in
Joh.
6.
say
they
,
What
shall
we
do
to
work
the
works
of
eternall
life
?
saith
Christ
,
This
is
the
work
of
God
to
believe
;
he
takes
them
off
.
Now
this
is
one
thing
whereby
you
may
know
what
it
is
to
be
a
fleshly
man
,
and
to
minde
fleshly
things
,
when
people
minde
,
and
cast
projects
and
wayes
to
procure
righteousness
to
themselves
,
or
justification
to
their
souls
,
any
other
way
,
then
onely
by
the
Lord
Jesus
Christ
.
Men
may
be
as
it
were
drunk
sometimes
,
and
minde
neither
Heaven
nor
Hell
;
but
there
is
no
fleshly
carnal
man
,
when
he
is
his
own
man
,
but
he
thinks
there
is
some
good
work
or
other
that
he
must
do
,
either
giving
,
or
lending
,
or
building
an
Alms-house
,
or
giving
to
the
poor
,
or
somewhat
to
get
him
a
righteousness
:
But
remember
,
thou
art
a
carnal
man
,
and
all
thy
minding
,
and
all
thy
thoughts
this
way
,
are
but
according
to
the
flesh
,
and
those
that
are
after
the
flesh
must
die
.
It
was
the
first
and
the
greatest
Curse
that
ever
was
in
the
world
,
when
God
said
to
old
Adam
,
he
must
die
:
it
is
a
general
rule
,
all
old
Adam
must
die
,
either
thou
must
get
that
piece
of
old
Adam
that
is
in
thee
to
die
,
or
thou
shalt
die
with
it
,
one
of
the
two
.
2.
Then
another
thing
that
is
called
the
things
of
the
Flesh
,
it
is
Carnal
Priviledges
,
either
men
that
are
fleshly
minde
their
justification
out
of
Christ
,
or
else
their
Carnal
Priviledges
.
I
told
you
before
that
those
are
called
Flesh
:
saith
the
Apostle
,
If
any
might
,
I
may
glory
in
the
flesh
.
What
is
that
?
I
am
an
Hebrew
of
the
Hebrews
,
&c.
and
so
the
Jews
in
Mat.
3.
Joh.
8.
and
2
Cor.
11.
they
were
apt
,
as
to
stablish
their
own
righteousness
,
so
to
glory
in
their
priviledges
,
We
are
the
children
of
Abraham
,
we
were
never
slaves
or
servants
.
We
have
not
their
priviledges
to
glory
in
,
yet
this
is
a
main
piece
of
old
Adam
,
a
great
part
of
the
things
of
the
flesh
,
outward
priviledges
,
let
them
be
Church-priviledges
,
or
what
you
will
:
when
people
rejoyce
,
and
minde
and
contemplate
outward
priviledges
,
and
do
not
regard
the
inward
power
,
nor
what
is
in
,
and
through
and
by
them
,
this
is
but
flesh
.
I
fear
you
will
not
bear
with
me
,
you
will
account
me
your
enemy
for
telling
you
the
truth
:
but
I
am
perswaded
there
are
many
among
us
that
talk
of
Churches
,
and
Government
,
and
Ordinances
,
and
Priviledges
,
and
yet
all
is
but
flesh
,
and
you
cannot
well
judge
of
them
by
their
strictness
in
it
;
for
flesh
will
go
as
strictly
in
its
way
as
the
Spirit
:
but
it
is
to
be
feared
,
that
divers
build
of
it
,
and
glory
in
it
,
and
it
is
a
great
part
of
their
Religion
:
I
warn
you
in
love
to
look
to
it
,
and
if
those
Priviledges
were
taken
away
,
as
Christ
took
away
the
priviledge
of
being
the
children
of
Abraham
from
the
Jews
,
such
people
would
be
poor
carnal
people
.
Take
heed
of
it
,
and
let
him
that
glories
,
glory
in
the
Lord
.
3.
Thirdly
,
and
lastly
,
the
things
of
the
flesh
(
for
all
old
Adam
is
included
in
these
three
things
)
that
fleshly
men
minde
,
is
to
fulfill
their
lusts
,
which
are
many
;
to
make
provision
for
the
flesh
,
Rom.
13.
that
is
,
to
be
casting
how
to
feed
one
lust
or
other
.
Now
if
you
would
know
what
those
lusts
are
in
particular
,
(
though
in
a
sort
it
be
general
)
you
have
it
in
1
Joh.
2.
16.
saith
he
,
All
that
is
in
the
world
,
is
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
.
These
are
the
lusts
of
the
world
;
all
the
lusts
in
the
world
may
be
reduced
it
seems
to
those
three
heads
:
so
I
say
,
these
are
the
fleshly
things
that
all
carnall
people
minde
;
all
their
thoughts
throughout
the
year
,
every
one
runs
either
in
stablishing
their
own
righteousness
,
or
in
glorying
,
and
contemplating
their
outward
priviledges
,
or
in
projecting
for
the
fulfilling
of
some
lust
or
other
:
thus
they
spend
their
whole
life
,
these
are
the
things
of
the
flesh
that
carnall
men
minde
.
Now
the
other
,
the
things
of
the
Spirit
,
that
are
contrary
to
these
,
you
may
comprehend
them
all
in
these
words
;
that
is
,
-
1.
They
are
either
the
things
of
Faith
.
-
2.
Or
else
their
Hope
and
Happiness
in
Jesus
Christ
.
-
3.
Or
else
their
Obedience
to
the
will
of
Christ
.
All
the
things
of
the
Spirit
are
comprehended
in
these
three
.
First
,
the
things
of
Faith
.
They
minde
the
things
of
the
Spirit
;
that
is
,
they
alway
minde
and
study
how
to
believe
in
Jesus
Christ
,
and
how
to
lay
firmer
and
righter
hold
of
him
,
how
they
may
know
him
more
distinctly
,
and
hold
him
more
firmly
,
and
get
fuller
assurance
,
this
is
their
work
.
2.
Or
they
are
exercised
about
the
things
of
Hope
;
that
is
,
they
are
contemplating
and
rejoycing
in
their
Happiness
by
Christ
,
how
their
persons
are
justified
,
and
their
sins
pardoned
,
and
the
righteousness
of
the
law
fulfilled
in
them
,
and
all
in
Heaven
and
Earth
bestowed
on
them
.
As
Paul
saith
,
Phil.
3.
this
is
our
Religion
,
we
glory
in
the
flesh
as
if
not
,
but
we
rejoyce
in
Jesus
,
and
have
no
confidence
in
the
flesh
,
but
we
rejoyce
in
Jesus
,
that
is
,
in
all
the
happiness
we
have
in
Jesus
Christ
.
3.
Or
thirdly
and
lastly
,
the
things
of
the
Spirit
are
the
will
of
God
,
or
the
Commands
of
Jesus
Christ
;
they
alway
study
how
they
may
obey
,
and
fulfill
the
good
,
and
acceptable
,
and
perfect
will
of
God
.
So
that
a
Saint
,
if
he
be
spiritual
,
he
is
alway
either
acting
his
Faith
,
and
increasing
,
and
strengthning
that
;
or
he
is
contemplating
his
Happiness
in
Jesus
Christ
;
or
studying
which
way
to
glorifie
God
,
to
know
what
part
of
the
will
of
God
he
knows
not
,
and
to
study
what
part
of
the
will
of
God
he
knows
and
remembers
,
this
is
his
exercise
.
And
let
this
suffice
to
shew
what
the
things
of
the
flesh
,
and
what
the
things
of
the
Spirit
are
.
Now
the
third
question
briefly
is
,
What
is
meant
by
the
minding
of
the
things
of
the
Flesh
,
and
the
things
of
the
Spirit
?
1.
You
must
under
stand
,
first
,
that
the
meaning
is
not
,
as
though
a
man
might
not
think
upon
fleshly
things
:
for
a
spiritual
Saint
oft
thinks
upon
fleshly
things
in
a
spiritual
manner
,
as
to
consider
his
sins
,
to
bewail
,
and
to
mourn
for
them
;
and
he
may
minde
earthly
worldly
things
,
to
provide
things
honest
,
to
provide
for
his
Family
,
as
the
Apostle
saith
:
he
may
think
of
his
business
.
Therefore
the
Holy
Ghost
here
doth
not
use
the
word
[
Frounesis
]
but
[
Frounena
]
;
[
Frounesis
]
signifies
prudence
,
or
discretion
,
or
providence
in
business
:
he
doth
not
use
that
,
lest
we
should
think
that
the
Holy
Ghost
forbids
to
provide
,
to
be
mindful
,
and
careful
of
worldly
business
,
but
[
Frounena
]
that
signifies
a
further
thing
,
as
I
shall
shew
presently
.
2.
Now
then
you
must
understand
this
also
,
that
when
the
Apostle
saith
,
they
minde
the
things
of
the
flesh
,
the
word
doth
not
onely
signifie
the
understanding
,
but
it
signifies
all
the
affections
also
.
I
could
give
you
divers
places
of
Scripture
where
this
word
is
set
downe
to
expresse
the
working
of
any
affection
in
the
soul
.
Therefore
the
meaning
is
not
only
of
the
mind
that
studies
,
but
his
affections
,
his
will
,
the
way
of
his
delight
,
his
joy
is
in
earthly
things
;
his
care
is
after
fleshly
things
.
But
in
particular
,
there
are
these
four
or
five
things
implied
in
the
word
,
when
they
are
said
to
mind
the
things
of
the
flesh
.
The
first
is
that
the
very
care
of
his
heart
(
as
I
told
you
before
)
is
Fleshly
,
and
carnall
.
A
Christian
hath
outward
worldly
things
in
an
outward
room
,
and
Jesus
Christ
next
his
heart
.
There
is
(
saith
one
godly
man
)
a
closet
in
the
heart
of
a
Saint
,
only
to
entertaine
Jesus
Christ
;
which
the
Scripture
calls
the
spirit
frequently
:
I
worship
God
in
my
spirit
,
Rom.
1.
And
in
1
Thes.
5.
That
ye
may
be
sanctified
in
your
spirit
.
That
is
,
in
the
very
coare
,
and
quintessence
of
the
soul
.
Now
a
godly
man
may
have
many
hurries
of
wordly
things
,
and
lusts
cross
and
come
through
,
but
the
coar
of
his
heart
is
for
God
,
and
for
Holiness
.
Therefore
saith
Paul
,
Rom.
7.
I
serve
the
law
of
the
flesh
with
my
members
,
and
the
law
of
Christ
with
my
mind
.
That
is
,
inwardly
,
with
the
care
of
my
heart
:
I
shewed
the
meaning
of
that
word
before
,
I
shall
not
now
go
further
in
that
.
Secondly
,
a
man
is
said
to
minde
wordly
things
when
a
man
not
only
thinks
of
worldly
,
and
fleshly
things
,
but
savours
of
worldly
and
Fleshly
things
:
therefore
the
same
word
[
Frounena
]
that
is
here
minding
,
is
oft
read
to
savour
.
As
in
the
Speech
of
Christ
to
Peter
,
thou
savourest
the
things
of
the
world
,
thou
hast
a
smack
of
it
,
thou
hast
a
relish
of
carnall
things
.
So
then
to
mind
fleshly
things
,
is
when
a
man
not
only
thinks
of
them
,
and
considers
them
but
when
a
man
finds
most
joy
,
and
rast
and
delight
in
such
kind
of
things
.
But
a
Fleshly
man
about
worldly
or
carnal
,
or
if
you
will
about
sinful
businesse
:
O
there
he
is
as
a
fish
in
the
water
,
there
he
is
his
own
man
,
he
is
well
,
but
put
him
about
any
spirituall
thing
,
let
him
come
to
learne
a
little
for
his
soul
;
or
let
his
Neighbour
come
to
teach
him
,
and
admonish
,
and
reprove
him
,
he
is
upon
thornes
then
,
he
hath
no
tast
of
it
at
all
:
now
if
thou
be
a
fleshly
man
thou
mindest
fleshly
things
,
that
is
,
thou
doest
not
only
in
thy
understanding
consider
of
them
,
but
thy
soul
relisheth
them
;
there
thou
art
thy
owne
man
,
when
thou
art
in
the
middest
of
the
world
,
and
the
flesh
,
and
earth
,
and
hell
:
therefore
look
to
thy self
.
Thirdly
,
to
mind
fleshly
things
,
is
when
the
streame
,
the
main
of
the
soul
goes
upon
fleshly
,
earthly
,
carnall
things
;
when
the
things
of
God
are
but
by
businesse
to
a
man
.
It
is
no
so
in
a
spirituall
man
,
1
Cor.
7.
He
useth
the
world
as
if
he
used
it
not
,
he
mindes
little
of
the
world
,
as
little
as
may
be
,
but
the
main
stream
of
his
soul
is
upon
Jesus
Christ
,
there
he
exerciseth
himself
day
and
night
,
as
David
speaks
.
Fourthly
,
when
a
man
doth
study
and
plod
continually
upon
worldly
things
,
upon
fleshly
carnal
things
.
When
a
man
takes
care
,
for
so
the
word
is
used
oft
in
Scripture
,
as
it
is
used
Rom.
14.
6.
If
any
man
doth
observe
a
day
,
or
care
for
a
day
,
Curare
diem
,
as
we
reade
it
in
the
Latine
,
if
one
observe
it
,
and
another
will
not
,
or
will
not
regard
it
.
When
a
man
observes
and
regards
,
and
takes
care
,
and
studies
,
and
plods
for
earthly
fleshly
things
,
this
is
to
minde
Fleshly
things
.
Therefore
in
Phil.
4.
7.
saith
the
Apostle
,
I
am
glad
that
your
care
is
renewed
towards
me
:
saith
Beza
,
It
is
more
then
care
,
there
is
a
kinde
of
sollicitude
,
it
is
addicere
animam
,
it
is
a
word
that
signifies
when
a
man
addicts
him
,
when
he
is
given
wholly
to
a
thing
;
when
a
man
is
addicted
,
and
gives
his
minde
wholly
to
the
world
,
to
fulfill
his
lusts
,
or
to
enjoy
his
pleasures
,
this
is
to
minde
Fleshly
things
.
Then
Fifthly
,
and
lastly
,
it
is
when
a
man
doth
judge
of
things
according
to
the
Flesh
:
Non
est
cogitare
,
&c.
To
minde
,
is
not
onely
to
think
of
it
,
but
to
judge
of
things
.
As
you
have
it
2
Cor.
5.
I
judge
no
man
according
to
the
flesh
.
If
Christ
Jesus
were
here
again
,
I
would
not
look
on
him
according
to
the
flesh
.
Now
when
he
saith
,
They
minde
the
things
of
the
flesh
,
this
is
the
meaning
of
it
,
that
is
,
they
judge
of
things
in
an
earthly
Fleshly
way
,
they
judge
of
the
worth
of
things
by
the
fleshliness
,
not
by
the
spiritualness
of
them
.
A
godly
man
doth
not
so
,
all
that
he
accounts
of
in
the
world
are
the
things
of
God
,
and
of
the
Spirit
;
were
it
not
for
that
,
this
world
would
be
a
Hell
to
him
:
and
he
judgeth
of
every
man
as
he
hath
the
Spirit
of
God
,
he
accounts
of
him
as
without
that
,
not
worth
any
thing
;
a
carnal
man
judgeth
of
things
carnally
,
as
they
are
fleshly
and
carnal
,
and
as
old
Adam
is
set
up
:
so
he
judgeth
by
carnal
arguments
of
spiritual
things
.
Thus
I
have
as
briefly
as
I
could
,
opened
the
meaning
of
it
.
I
will
onely
at
this
time
name
one
Use
,
and
leave
the
rest
till
God
give
another
opportunity
.
You
have
heard
what
it
is
to
be
after
the
flesh
,
and
what
the
things
of
the
flesh
,
and
the
things
of
the
Spirit
are
;
and
what
it
is
to
minde
the
things
of
the
flesh
,
and
the
things
of
the
Spirit
:
for
we
may
judge
of
the
one
by
the
other
.
Vse
1.
Now
the
Lesson
,
or
the
Use
(
as
we
call
it
)
is
this
:
Hence
we
may
learn
and
see
what
the
reason
is
,
why
divers
people
notwithstanding
all
the
means
used
,
even
among
us
in
this
place
,
and
in
other
places
,
why
they
cannot
come
to
understand
any
thing
of
Heavenly
things
▪
of
spiritual
things
.
What
is
the
reason
?
Because
they
minde
them
not
:
and
why
do
they
not
minde
them
?
Because
they
are
fleshly
.
I
have
wondred
oft
times
,
and
I
do
believe
in
my
Conscience
,
that
had
I
been
here
but
a
Twelve-moneth
,
and
had
taken
any
Natural
thing
under
Heaven
,
had
I
read
a
Lecture
of
Philosophy
,
or
of
Logick
,
or
any
thing
in
your
Trades
,
or
State-business
,
there
are
none
either
great
or
small
,
but
could
have
given
some
account
what
the
man
had
said
:
and
yet
there
are
some
among
you
,
that
though
we
have
been
speaking
to
you
as
the
Lord
hath
enabled
us
,
almost
these
two
years
,
yet
you
are
as
ignorant
,
and
as
unknowing
in
any
thing
that
hath
been
said
,
as
if
you
had
been
asleep
▪
or
had
been
in
your
graves
all
this
while
.
It
is
a
wonderful
thing
that
no
word
should
stick
,
nothing
in
the
world
of
all
that
hath
been
said
.
If
we
should
ask
some
among
us
,
do
you
remember
any
one
passage
,
or
any
one
thing
,
that
the
Preacher
hath
spoken
of
these
two
yeares
?
they
remember
not
one
word
.
What
is
the
reason
?
You
did
not
mind
it
:
that
is
the
meaning
of
that
word
,
Seeing
they
see
not
,
and
hearing
they
heare
not
;
that
was
the
plague
upon
that
people
in
Isaiah
.
When
a
mans
minde
is
taken
up
with
other
things
,
a
man
may
ride
by
the
door
,
and
one
may
say
,
did
you
see
such
a
man
?
he
came
by
your
eye
;
I
saw
him
not
,
saith
he
,
seeing
he
saw
not
;
his
eye
was
on
him
,
but
his
mind
was
not
,
he
was
thinking
seriously
somthing
else
;
so
,
hearing
,
they
heare
not
.
Many
times
a
man
heares
a
sound
,
and
is
neare
enough
,
yet
hearing
he
heares
not
,
so
it
is
with
many
among
us
,
the
Lord
pitty
them
,
my
heart
is
ready
to
burst
every
day
more
and
more
,
to
consider
,
and
think
of
it
;
hearing
they
hear
not
all
the
year
long
,
there
is
not
one
notion
or
Exhortation
from
the
Word
that
sticks
on
their
souls
;
the
reason
is
,
they
minde
not
,
they
minde
the
things
of
the
flesh
,
they
are
feeding
some
lust
,
they
are
providing
for
some
fancy
,
or
when
they
are
best
they
are
contemplating
to
set
up
a
way
of
Justification
by
works
,
and
all
because
they
minde
not
these
things
.
Therefore
saith
the
Lord
,
Isa.
1.
Hear
O
Heavens
,
and
give
ear
O
Earth
,
I
may
well
say
so
of
divers
among
us
,
Hear
O
Heavens
,
and
give
ear
O
Earth
,
for
the
Lord
hath
spoken
,
I
have
nourished
,
and
brought
up
Children
,
and
they
have
rebelled
against
me
.
The
Ox
knoweth
his
owner
,
and
the
Ass
his
masters
crib
,
but
Israel
doth
not
know
,
my
people
doth
not
consider
.
Hear
O
Heavens
,
and
give
ear
O
Earth
:
As
if
he
had
said
,
I
expect
that
Heaven
should
hear
,
and
that
Earth
should
hear
,
as
soon
as
this
people
,
and
yet
there
is
nothing
further
from
hearing
then
Heaven
,
and
nothing
duller
then
the
Earth
,
and
yet
the
Prophet
would
Preach
to
Heaven
and
Earth
,
before
he
would
to
this
dull
people
:
and
saith
he
,
The
Ox
and
the
Ass
know
their
owners
,
but
my
people
have
not
known
me
.
Why
?
They
do
not
consider
,
they
do
not
minde
.
So
,
you
do
not
minde
what
we
spake
before
;
that
,
you
that
are
Drunkards
,
and
Whoremongers
,
and
Swearers
,
that
waste
your
Estates
,
and
Souls
,
and
Bodies
in
the
service
of
the
Devil
,
that
you
are
under
the
Curse
of
God
,
and
must
perish
,
that
there
is
nothing
that
you
do
that
is
pleasing
to
God
,
till
you
be
born
again
:
did
you
ever
minde
these
things
,
and
lay
them
to
heart
?
Did
you
ever
say
,
Yonder
man
speaks
really
,
and
tells
us
the
truth
?
But
you
go
home
when
Sermon
is
done
,
and
say
,
There
was
a
great
Company
,
a
Throng
,
and
he
Preached
a
little
too
long
,
and
we
must
go
to
him
again
after
dinner
,
and
thus
you
minde
not
;
the
Lord
Jesus
pity
you
:
that
is
the
reason
that
you
are
ignorant
,
and
will
be
world
without
end
,
because
you
minde
not
spiritual
things
And
this
is
the
reason
also
,
why
you
have
carnal
people
that
care
no●
for
the
Ordinances
of
God
,
they
care
not
to
use
those
means
of
grace
,
that
the
poor
Saints
do
;
why
,
they
minde
not
spiritual
things
,
they
are
like
Gallio
,
he
cared
not
for
those
things
,
he
was
busie
about
natural
things
.
It
was
likely
he
was
a
wise
▪
judicious
man
,
but
he
cared
not
for
these
things
.
So
,
to
hear
Sermons
,
or
Discourses
,
or
Conference
of
thy
Neighbours
,
or
at
thy
Table
of
spiritual
things
,
thou
art
like
Gallio
,
thou
carest
not
for
them
,
and
therefore
thou
respectest
them
not
.
Therefore
desire
the
Lord
to
put
his
law
in
thy
mind
.
O
the
maine
misery
of
a
man
is
in
his
minde
,
the
man
is
nothing
but
his
mind
in
a
manner
;
the
maine
happiness
of
a
man
is
in
his
minde
,
if
the
law
of
God
be
there
.
Therefore
,
before
ever
thou
canst
have
thy
heart
good
,
or
thy
wishes
or
Prayers
good
,
thou
must
get
a
good
mind
,
desire
God
to
put
his
law
in
thy
minde
,
for
there
is
the
first
and
main
work
.
So
also
for
the
poore
Saint
;
this
is
the
reason
why
the
people
of
God
are
so
weaned
from
the
world
;
those
that
are
spirituall
Christians
,
you
can
easily
cozen
and
cheat
them
,
and
take
away
all
from
them
,
and
they
bear
it
very
well
:
Why
so
?
they
mind
not
earthly
things
,
fleshly
things
.
Let
the
Devill
come
with
all
the
policie
,
and
power
of
Hell
to
cheat
them
in
spirituall
things
,
to
take
away
their
peace
,
and
crack
their
communion
with
God
,
they
will
see
,
&
be
wise
,
and
resist
;
but
come
and
cheat
them
in
worldly
things
,
poor
creatures
they
are
quiet
,
and
part
with
them
:
as
it
is
the
manner
of
many
of
you
that
are
rotten
Professors
,
and
Self-seekers
,
you
make
it
a
trade
to
abuse
them
,
but
they
are
quiet
,
they
minde
spiritual
things
.
As
a
Cut-purse
that
comes
into
your
shop
,
and
a
man
mindes
other
things
,
he
may
easily
steal
:
so
the
poor
Saints
are
made
poor
and
suffering
,
because
they
minde
God
,
and
heavenly
things
;
or
else
I
tell
you
,
if
their
mindes
were
not
imployed
elswhere
,
a
Saint
could
be
as
cunning
,
and
as
wise
,
and
worldly
as
thou
:
but
thou
mayest
easily
steal
any
thing
from
him
,
and
cheat
and
cozen
him
,
because
his
minde
is
upon
other
things
,
it
is
upon
Heaven
,
and
those
blessed
things
.
Therefore
learn
that
one
thing
,
learn
to
understand
that
the
main
of
thy
happiness
or
misery
is
in
thy
minde
;
beg
of
the
Lord
to
give
thee
a
good
minde
,
to
write
his
law
in
thy
minde
;
Without
knowledge
the
minde
is
not
good
.
Therefore
when
the
Lord
gave
the
people
of
Israel
up
,
it
is
said
the
misery
came
upon
their
mindes
:
blindness
of
heart
is
hapned
to
Israel
;
that
i●
;
blindness
of
minde
,
there
was
the
main
:
and
there
is
the
excellency
of
the
Saints
.
When
Paul
saw
nothing
but
flesh
,
yet
he
rejoyced
in
God
in
the
law
of
his
minde
:
therefore
look
on
it
as
the
fountain
of
all
good
and
evil
;
if
thy
minde
be
fleshly
and
carnall
,
thou
wilt
minde
fleshly
things
,
and
love
fleshly
things
,
and
walke
fleshly
,
but
if
the
Lord
sanctifie
thy
mind
,
the
Lord
will
give
thee
sanctified
affections
.
SERMON
VII
.
Rom.
8.
5.
For
they
that
are
after
the
flesh
,
do
minde
the
things
of
the
flesh
:
but
they
that
are
after
the
Spirit
,
the
things
of
the
Spirit
.
IN
the
former
Verse
I
told
you
the
Apostle
holds
forth
unto
us
a
great
Priviledge
,
the
greatest
that
I
know
that
a
man
can
have
,
That
the
righteousness
of
the
law
might
be
fulfilled
in
us
;
for
it
doth
protect
a
man
from
all
evils
:
for
all
evil
is
founded
upon
this
,
that
a
man
hath
not
a
righteousness
to
fulfil
the
law
.
And
he
that
hath
this
priviledge
,
it
doth
lead
him
to
the
enjoyment
of
all
good
:
for
if
a
man
hath
a
righteousness
to
fulfil
the
law
,
then
there
is
nothing
that
can
keep
the
Creature
from
a
full
enjoyment
of
his
Creator
.
Now
this
Priviledge
being
so
great
,
the
Apostle
shews
us
who
they
are
that
are
partakers
of
it
,
who
have
the
actual
enjoyment
of
it
;
for
the
worst
fleshly
carnal
man
may
come
to
be
a
partaker
:
but
he
shews
who
are
for
the
present
,
and
saith
he
,
they
are
those
that
walk
not
after
the
flesh
but
after
the
Spirit
.
That
is
a
sure
way
to
know
and
distinguish
them
,
but
it
is
a
general
way
;
and
therefore
the
Apostle
draws
down
some
particulars
from
this
general
,
that
are
more
known
,
and
easie
to
be
discerned
.
As
in
1
John
5.
1.
you
shall
see
there
the
same
kinde
of
reasoning
,
saith
the
Apostle
,
Whosoever
believeth
that
Jesus
is
Christ
,
is
born
of
God
How
shall
we
know
●ha●
we
do
believe
?
Every
one
that
loveth
him
that
begat
loveth
him
also
that
is
begotten
of
him
.
How
shall
we
know
that
we
love
God
?
We
love
them
that
are
begotten
of
God
.
How
shall
we
know
that
we
love
them
that
are
born
of
God
?
If
we
love
God
,
and
keep
his
Commandments
.
And
how
shall
we
know
that
we
keep
his
Commandments
?
They
are
not
grievous
:
and
so
he
goes
from
a
more
general
,
to
a
more
particular
thing
.
So
the
Apostle
in
this
place
,
after
he
had
given
a
general
,
he
comes
more
particularly
to
shew
it
:
They
that
are
after
the
flesh
do
minde
the
things
of
the
flesh
,
but
they
that
are
after
the
Spirit
do
minde
the
things
of
the
Spirit
.
As
if
he
had
said
,
If
you
do
not
know
whether
you
walk
in
the
flesh
,
or
in
the
Spirit
,
I
will
shew
you
,
I
will
instance
in
one
thing
,
I
will
pitch
upon
the
best
thing
that
is
in
a
natural
man
,
and
that
is
his
minde
;
I
will
instance
but
in
that
:
for
you
may
know
the
Lion
by
his
Paw
.
you
may
know
the
man
by
his
minde
,
for
he
that
is
fleshly
,
mindes
fleshly
things
.
As
if
he
had
said
,
If
the
minde
of
a
man
(
which
is
his
best
thing
)
be
altogether
about
fleshly
things
,
then
his
Will
is
so
,
and
his
Affections
and
Actions
are
so
:
and
if
the
minde
of
a
man
be
upon
spiritual
things
,
then
his
Will
is
so
,
his
Affections
,
his
Actions
,
his
whole
life
is
so
.
This
is
the
drift
and
scope
of
the
Apostle
.
Now
the
Lesson
we
had
in
hand
the
last
time
from
the
words
,
it
was
as
I
told
you
the
same
with
the
Text
here
;
That
those
that
are
after
,
or
walk
after
the
flesh
,
they
do
minde
fleshly
things
,
and
those
that
are
after
the
Spirit
,
do
minde
spiritual
things
.
I
gave
you
two
Reasons
of
it
.
I
opened
it
by
answering
three
Questions
.
I
came
to
make
some
Use
of
it
,
and
finished
onely
one
,
which
was
,
to
see
the
reason
why
carnal
fleshly
people
do
know
so
little
of
the
things
of
God
,
though
they
have
so
much
means
,
and
Ordinances
,
and
have
time
to
enjoy
them
,
and
have
ears
to
hear
,
and
Books
to
reade
,
and
yet
they
know
nothing
of
spiritual
things
,
the
reason
is
,
because
they
minde
them
not
.
But
I
shall
now
proceed
.
Vse
2.
Another
word
is
this
,
from
this
way
and
method
of
reasoning
that
the
Apostle
useth
here
,
you
may
learn
this
,
That
the
main
and
chief
misery
of
a
fleshly
carnal
man
,
is
the
fleshliness
of
his
minde
.
As
the
chief
happiness
of
a
Christian
,
the
choicest
piece
that
is
in
a
Christian
,
is
the
spiritualness
of
his
minde
;
so
the
worst
piece
in
a
carnal
man
is
the
fleshliness
of
his
minde
.
Therefore
the
Apostle
doth
pitch
upon
the
worst
piece
to
demonstrate
the
rest
,
He
that
is
after
the
flesh
mindes
fleshly
things
.
As
if
he
had
said
,
You
may
easily
guess
at
the
rest
,
if
the
minde
be
naught
.
You
are
wonderfully
mistaken
when
you
see
a
little
of
your
misery
,
you
complain
,
Oh
,
I
have
a
weak
memory
,
when
I
am
hearing
spiritual
things
I
think
they
are
written
upon
my
heart
,
but
I
presently
forget
it
,
and
I
am
passionate
,
&c.
and
that
is
all
my
fault
.
Oh
but
here
is
the
root
,
thou
hast
a
fleshly
minde
,
and
therefore
there
are
fleshly
thoughts
,
and
fleshly
actions
,
all
proceed
from
that
.
The
minde
of
a
man
is
either
the
chiefest
Seat
for
Jesus
Christ
,
or
the
cheifest
Throne
for
the
Devil
.
If
Christ
be
in
thee
,
there
is
his
Throne
in
thy
minde
;
and
if
Satan
,
the
Prince
of
darkness
be
in
thee
,
there
is
his
Palace
.
Therefore
you
shall
reade
in
Luke
12.
Christ
throws
out
the
strong
man
,
the
armed
man
.
Now
what
is
the
royal
seat
that
the
Devil
hath
in
a
man
?
compare
that
with
2
Cor
10.
You
shall
see
there
,
it
is
the
Imaginations
of
the
minde
,
the
reasonings
of
the
minde
(
of
which
,
God
willing
,
I
shall
speak
more
after
)
for
as
the
minde
is
the
chiefest
faculty
of
the
soul
,
so
the
reasonings
of
the
the
minde
are
the
cheifest
acts
of
the
minde
.
Now
the
strong
holds
of
Satan
must
be
thrown
downe
,
and
be
brought
into
captivitie
to
Jesus
Christ
,
every
thought
of
them
.
If
thine
eye
be
single
,
saith
Christ
,
the
whole
body
is
full
of
light
,
but
if
thine
be
evil
,
the
whole
body
▪
shall
be
full
of
darkness
.
You
know
that
if
the
eye
have
light
in
it
,
the
hands
have
light
to
work
,
and
the
feet
have
light
to
go
,
and
a
man
knows
where
h●●s
,
what
he
is
doing
,
and
whither
he
is
going
,
but
if
the
eye
be
dark
the
whole
body
is
darkness
.
Just
so
,
if
the
eye
of
the
minde
have
spiritual
light
in
it
,
then
the
whole
man
hath
light
,
then
all
the
whole
man
hath
light
,
then
the
will
hath
light
,
and
the
affections
,
and
the
actions
,
all
have
light
,
but
if
the
eye
be
dark
,
if
the
minde
be
dark
,
the
whole
body
is
full
of
darkness
.
If
the
Coachman
(
as
a
godly
man
saith
)
be
blinde
,
then
you
know
where
the
coach
must
be
.
The
minde
is
to
the
soul
and
body
of
a
man
,
as
a
Coachman
is
to
the
Coach
and
Horses
,
he
guides
them
,
and
if
he
be
blind
,
or
mad
,
or
drunk
,
then
all
goes
out
of
order
.
Therefore
you
shall
finde
that
when
God
in
Scripture
doth
express
the
height
of
the
misery
of
people
,
he
sets
it
out
by
some
misery
that
is
upon
their
mindes
;
and
when
the
Holy
Ghost
would
set
out
the
height
of
what
God
doth
for
Christians
,
he
sets
it
forth
by
something
that
he
doth
upon
their
minds
.
As
you
have
it
in
Rom.
11.
7.
What
then
?
Israel
hath
not
obtained
that
which
he
seeketh
for
,
but
the
election
hath
obtained
it
,
and
the
rest
were
blinded
.
To
be
blinde
,
or
to
be
without
judgement
(
in
the
Scriptures
language
)
is
to
be
a
Reprobate
.
Therefore
when
the
Holy
Ghost
speaks
of
Reprobates
,
he
takes
a
word
that
is
the
same
in
the
Original
,
and
Reprobate
is
the
worst
word
that
is
in
the
Scripture
:
for
it
is
far
worse
to
say
a
man
is
a
Reprobate
,
then
to
say
he
is
a
wicked
man
,
or
a
cursed
man
;
for
he
that
is
in
a
cursed
condition
for
the
present
,
may
be
in
a
blessed
:
but
,
saith
he
,
The
election
hath
obtained
it
,
and
the
rest
were
blinded
.
So
,
on
the
other
side
,
when
God
will
shew
the
chief
happiness
of
a
man
,
he
sets
it
forth
by
some
good
he
doth
to
the
minde
.
As
in
Heb.
8.
I
will
put
my
law
in
their
hearts
,
and
write
it
in
their
mindes
.
And
if
it
be
said
,
What
shall
we
do
with
our
wills
,
and
affections
,
and
actions
?
O
saith
God
,
if
I
be
pleased
to
put
my
law
throughly
in
their
mindes
,
their
affections
and
actions
cannot
go
amiss
:
and
so
poor
Paul
,
when
he
was
strugling
with
corruptions
,
Rom.
7.
he
ends
all
w●●h
●his
,
I
thank
God
through
Jesus
Christ
,
that
though
I
serve
the
law
of
sin
in
my
members
,
yet
my
minde
is
whole
and
entire
for
all
this
.
So
that
is
the
chiefest
happiness
of
a
Christian
to
have
his
minde
sanctified
,
and
of
all
miseries
this
is
the
worst
,
to
have
a
carnal
unsanctified
minde
.
Quest.
But
it
may
be
you
will
say
,
What
is
the
misery
of
a
fleshly
minde
?
Answ.
Give
me
leave
in
a
few
short
words
to
set
it
out
unto
you
,
I
will
tell
you
what
the
Scripture
saith
of
a
carnal
minde
,
and
I
desire
you
to
consider
of
it
,
and
O
that
God
would
help
us
to
come
out
of
our
formality
,
that
we
may
think
of
these
things
,
and
consider
,
Doth
not
the
Minister
speak
of
me
,
and
am
not
I
the
man
?
Now
there
are
these
expressions
of
a
carnall
minde
.
-
First
,
the
Scripture
saith
the
minde
is
blinde
.
-
Secondly
,
that
it
is
vain
.
-
Thirdly
,
that
it
is
rotten
.
-
Fourthly
,
that
it
is
polluted
.
-
Fifthly
,
that
it
is
reprobate
.
-
Sixthly
,
that
it
is
proud
.
Let
me
open
these
a
little
.
First
,
it
is
blinde
,
that
is
,
it
is
darkness
,
that
is
the
word
in
Eph.
5.
8.
For
ye
were
sometimes
darkness
,
you
were
not
onely
dark
but
darkness
it self
.
There
is
not
the
least
spark
of
spiritual
light
in
thee
,
if
thou
be
yet
in
the
flesh
,
if
thy
minde
be
fleshly
.
Secondly
,
it
is
vain
.
What
is
that
?
The
Gentiles
that
walked
in
the
vanity
of
their
mindes
,
they
became
vain
in
their
imaginations
.
What
is
a
vain
minde
?
Vain
signifies
empty
in
Scripture
,
as
Solomon
saith
,
I
saw
all
things
under
the
Sun
that
they
were
vain
;
that
is
,
they
are
empty
,
they
have
no
good
in
them
.
So
if
thou
be
a
carnal
man
,
thy
minde
is
vain
,
that
is
,
it
is
empty
of
all
good
;
there
are
none
of
those
sweet
Meditations
,
and
Contemplations
,
and
Considerations
of
spiritual
things
,
it
is
quite
empty
.
Christ
saith
,
Thou
shalt
not
call
thy
brother
Racha
,
that
is
,
empty
,
but
thou
mayest
say
so
of
thy
minde
,
thou
mayest
say
,
I
have
an
empty
minde
,
a
minde
that
is
Racha
,
that
is
,
empty
.
Therefore
saith
Solomon
,
The
words
of
the
wise
are
as
choice
silver
,
but
the
heart
of
the
wicked
is
little
worth
:
as
one
godly
man
faith
,
his
very
heart
is
not
worth
a
half-peny
;
so
I
may
say
of
all
thy
thoughts
,
that
are
yet
in
the
flesh
,
all
thy
thoughts
through
the
year
are
not
worth
one
farthing
.
Thirdly
,
they
are
rotten
,
or
corrupt
,
Eph.
4.
What
is
the
meaning
of
that
?
I
shall
it
may
be
speak
more
of
it
by
and
by
,
but
for
the
present
,
it
is
rotten
,
that
is
,
it
is
not
onely
empty
of
good
,
but
full
of
putrifaction
,
it
is
full
of
superstitious
thoughts
,
full
of
evil
imaginations
,
that
are
abominable
to
God
,
and
that
not
thy
minde
,
and
make
it
worse
and
worse
,
and
make
it
stink
before
the
Lord.
The
plowing
of
the
wicked
is
an
abomination
to
the
Lord
,
the
nearer
you
come
to
his
heart
,
the
more
abominable
.
4.
It
is
polluted
:
thy
minde
being
carnal
,
every
lawful
thing
,
every
indifferent
thing
,
makes
thy
minde
fouler
and
fouler
.
5.
And
take
heed
,
take
heed
poor
soul
,
after
all
this
,
that
thy
minde
prove
not
to
be
a
reprobate
minde
:
you
shall
have
the
word
in
Rom
1.
28.
you
may
finde
in
that
Chapter
that
the
people
had
a
little
natural
knowledge
of
God
,
but
they
did
not
know
him
as
God
,
but
became
vain
in
their
imagination
;
they
did
not
delight
to
keep
the
knowledge
of
God
,
they
were
sorry
that
they
knew
so
much
of
God
,
because
they
could
not
follow
their
lusts
so
freely
.
Well
,
what
saith
the
Apostle
?
As
they
did
not
like
to
retain
God
in
their
knowledge
,
God
gave
them
●ver
to
a
reprobate
minde
,
&c.
a
minde
void
of
judgement
,
as
it
is
in
your
Margin
,
because
they
had
a
little
knowledge
and
regarded
it
not
.
God
gave
them
up
to
a
reprobate
minde
,
a
minde
void
of
judgement
;
that
is
,
such
a
minde
as
never
should
have
the
knowledge
of
God
any
more
;
you
shall
know
no
more
,
you
are
troubled
that
you
have
a
little
knowledge
of
God
;
saith
God
,
I
will
take
away
your
judgement
,
and
you
shall
know
no
more
.
6.
And
then
there
is
a
thing
worse
then
this
,
and
that
you
will
think
were
very
strange
;
it
is
not
strange
to
say
,
there
is
one
thing
in
the
minde
that
is
worse
then
to
be
Reprobate
,
and
yet
thus
it
is
;
the
word
is
in
Coloss.
2.
18.
it
is
called
a
proud
minde
.
What
is
that
?
That
is
,
notwithstanding
all
the
misery
of
thy
minde
(
and
so
by
consequence
of
thy
whole
man
)
as
it
is
blinde
,
and
vain
,
and
rotten
,
and
polluted
,
and
it
may
be
reprobate
,
(
I
fear
it
,
I
fear
it
)
yet
notwithstanding
thou
hast
a
proud
minde
.
What
is
that
?
If
thou
compare
it
with
Ezek.
28.
2.
Thou
hast
set
thy
heart
as
the
heart
of
God
;
there
is
no
carnal
man
,
but
he
thinks
he
is
as
God
,
he
thinks
he
knoweth
all
things
:
that
a
man
which
is
a
mad
man
,
that
is
wilde
and
hath
no
knowledge
,
yet
notwithstanding
that
he
should
conceive
that
he
is
wise
as
God
,
as
full
of
knowledge
as
God
is
in
a
manner
;
and
therefore
you
shall
see
in
that
place
,
ver.
9.
saith
the
Lord
,
Wilt
thou
yet
say
before
him
that
slayeth
thee
,
I
am
God
?
Not
that
men
say
so
with
their
tongues
,
but
in
their
hearts
,
that
they
are
wise
as
God
.
As
there
is
many
a
poor
carnal
man
that
thinks
he
is
grave
and
wise
,
that
he
knows
as
much
as
all
the
Preachers
in
London
can
teach
him
,
and
yet
he
is
rotten
,
and
blinde
,
and
polluted
,
and
it
may
be
reprobate
too
.
And
therefore
learn
this
Lesson
,
that
if
thou
art
a
fleshly
man
,
thy
great
misery
lyes
in
thy
minde
;
and
therefore
do
not
complain
so
much
of
the
streams
as
the
fountain
:
go
to
God
,
and
desire
him
to
write
his
law
in
thy
minde
;
desire
God
,
not
onely
to
change
thy
memory
,
but
to
give
thee
a
new
minde
,
and
a
new
heart
.
Vse
3.
And
from
this
may
follow
another
word
,
that
is
,
you
may
hence
learn
,
you
that
are
but
yet
simple
and
ignorant
,
never
conceive
that
thy
heart
is
good
when
thy
life
is
naught
,
when
thy
words
are
naught
,
and
when
thy
thoughts
are
naught
,
never
say
that
thy
minde
is
good
,
or
thy
heart
is
good
.
For
I
told
thee
,
thy
minde
is
the
fountain
of
all
thy
actions
,
of
all
thy
affections
.
And
therefore
do
not
say
,
Sir
,
though
I
can
talk
but
little
,
and
though
I
swear
,
and
be
drunk
sometimes
,
yet
I
have
a
good
minde
to
God
;
I
say
that
cannot
be
,
for
if
the
Tree
be
naught
,
the
fruit
cannot
be
good
.
If
I
see
a
few
sparks
at
the
top
of
the
Chimney
,
I
am
sure
there
is
a
greater
fine
within
;
if
wickedness
be
in
thy
tongue
,
there
is
a
treasure
of
wickedness
in
thy
heart
.
If
a
man
hath
nothing
but
baseness
,
and
wickedness
,
and
sinfulness
in
his
life
and
conversation
,
I
will
never
believe
that
that
man
hath
a
good
heart
,
for
if
the
heart
were
holy
,
it
would
make
the
whole
man
holy
,
and
if
the
minde
be
naught
,
it
is
impossible
but
that
the
man
should
be
so
too
.
Vse
4.
Another
word
you
may
learn
from
hence
(
if
you
will
give
me
leave
to
shew
my
judgement
.
For
I
speak
against
no
man
;
but
thew
what
God
by
his
grace
hath
shewed
to
me
)
as
I
conceive
that
it
is
not
the
will
of
God
that
we
should
conceive
that
Jesus
Christ
did
die
equally
for
all
men
,
and
redeem
all
men
.
To
say
nothing
of
other
Scriptures
;
for
it
is
a
great
controversie
,
and
divers
godly
men
do
doubt
of
it
from
this
Scripture
,
If
we
say
that
Christ
did
die
for
all
men
equally
,
or
alike
,
for
those
that
shall
be
damned
,
and
those
that
shall
be
saved
.
Then
it
may
be
asked
,
who
makes
the
difference
?
How
comes
it
to
pass
that
he
died
for
all
,
seeing
there
are
but
some
saved
?
You
will
answer
,
that
some
beleive
,
and
some
do
not
.
Then
how
is
it
that
some
do
beleive
,
and
some
do
not
?
Surely
if
Christ
died
for
all
men
alike
,
then
it
must
follow
that
surely
some
men
have
power
to
beleive
and
some
have
not
.
But
this
Scripture
saith
plainlie
,
that
the
mind
of
a
carnall
man
,
his
best
part
is
open
enmity
to
God
,
it
is
contrary
to
God
:
And
the
Scripture
saith
,
that
we
are
dead
in
sins
,
therefore
a
carnall
man
cannot
do
any
thing
that
is
spirituall
,
a
man
that
is
dead
,
is
altogether
fleshly
,
he
cannot
believe
,
or
receive
Jesus
Christ
.
Therefore
I
say
,
the
Lord
Christ
he
gives
faith
;
it
is
he
that
gives
repentance
unto
Israel
;
and
Christ
Jesus
he
hath
Purchased
it
,
(
consider
of
that
)
as
Christ
Jesus
hath
Purchased
Salvation
for
the
soul
,
so
he
hath
purchased
Faith
for
us
,
to
lay
hold
upon
that
Salvation
.
And
therefore
besides
all
other
inconveniences
in
that
doctrine
(
as
I
have
told
you
before
)
in
my
apprehension
there
is
abundance
of
pride
in
it
,
that
we
cannot
be
content
to
take
Salvation
on
Gods
terms
:
so
that
it
sets
up
a
power
in
man
,
that
if
Christ
died
for
all
alike
,
then
this
makes
the
difference
,
that
one
man
believes
,
and
another
doth
not
,
and
then
a
man
hath
power
in
himself
to
believe
:
whereas
this
Scripture
saith
,
that
naturally
we
have
fleshly
mindes
,
and
can
minde
nothing
but
fleshly
things
.
Therefore
let
us
extoll
God
,
and
go
to
him
,
and
desire
him
to
work
on
us
,
and
acknowledge
that
naturally
we
are
blinde
and
dead
,
and
can
do
nothing
.
Vse
5.
Then
lastly
,
let
me
shut
up
this
point
(
for
I
shall
omit
somewhat
more
that
I
had
to
say
of
it
)
Every
one
of
you
consider
your
own
souls
,
whether
you
be
fleshly
minded
people
or
no
,
whether
you
minde
the
things
of
the
flesh
.
If
you
be
,
I
have
a
word
,
a
cold
word
from
the
Lord
to
you
;
I
say
,
if
you
minde
fleshly
things
,
(
considr
of
it
)
the
Lord
saith
you
must
die
,
They
that
walk
after
the
flesh
must
die
,
whether
you
be
profane
people
(
as
that
is
the
ordinary
distinction
)
people
that
live
in
gross
sins
,
or
whether
you
be
Professors
of
godliness
,
that
minde
earthly
things
,
as
many
Professors
do
,
you
are
in
a
terrible
condition
.
For
you
shall
finde
in
Phil.
2.
even
in
Pauls
time
,
faith
he
,
I
have
no
man
like
minded
,
who
will
naturally
care
for
your
estate
,
for
all
seek
their
own
.
All
;
what
all
is
th●s
?
He
doth
no●
speak
to
carnal
men
,
for
he
wrote
to
the
Philippians
,
that
were
good
people
,
but
he
saw
among
them
abundance
of
Professors
that
did
seek
their
own
,
as
where
will
you
have
a
Professor
that
doth
naturally
care
for
the
things
of
Jesus
Christ
?
that
is
,
as
you
see
a
loving
Mother
cares
for
her
Childe
naturally
,
that
you
need
not
force
her
to
it
:
so
where
is
there
a
man
that
naturally
doth
seek
the
good
of
the
People
of
God
,
and
how
he
may
advance
the
Name
of
God
▪
and
relieve
the
poor
Saints
,
and
the
like
?
to
do
it
naturally
and
freely
?
For
all
seek
their
own
,
saith
Paul
;
that
is
,
we
can
shew
you
Professors
enough
in
every
Parish
,
in
every
Congregation
,
in
every
Regiment
,
in
every
Company
,
that
seek
themselves
,
there
are
but
few
that
are
otherwise
,
there
are
but
few
that
naturally
seek
the
things
of
God
.
And
that
you
may
see
what
a
fearful
thing
it
is
,
(
that
you
may
look
to
i●
)
you
shall
see
in
Chap
3.
18.
For
many
walk
of
whom
I
have
told
you
often
▪
and
now
tell
you
weeping
:
and
so
in
2
Cor.
12.
Beloved
,
I
do
not
reade
that
Paul
did
write
weeping
to
the
Church
about
any
thing
but
about
this
,
and
what
was
it
he
wept
for
?
They
are
enemies
to
the
Cross
of
Christ
;
they
were
not
profane
men
,
but
Professors
;
Whose
end
is
destruction
,
who
minde
earthly
things
,
whose
Belly
is
their
god
.
Who
are
they
who
minde
earthly
things
,
whose
Belly
is
their
god
?
They
did
not
fall
down
on
their
knees
,
and
worship
their
Belly
;
but
they
were
such
as
did
take
more
care
and
pains
for
their
Belly
,
and
did
rise
earlier
to
look
after
the
things
of
this
life
,
then
after
the
glory
of
God
;
and
their
end
is
destruction
,
notwithstanding
all
their
Profession
:
and
you
shall
know
them
by
this
,
they
minde
earthly
things
.
But
our
conversation
is
in
heaven
,
from
whence
we
look
for
the
Saviour
,
&c.
Therefore
to
conclude
,
this
is
my
meaning
,
that
all
that
are
Professors
in
this
self-seeking
age
,
wherein
one
may
go
with
a
Candle
(
as
the
Prophet
saith
)
through
Jerusalem
;
a
man
may
go
with
a
Candle
from
Westminster
to
the
Tower
,
to
look
for
a
man
that
naturally
minds
the
things
of
God
,
and
the
People
of
God
,
and
the
Honour
of
God
,
and
the
like
.
And
if
they
be
so
scarce
,
I
beseech
you
consider
what
a
fearfull
thing
it
is
;
and
how
the
Holy
Ghost
sets
it
out
here
,
that
their
end
is
destruction
,
and
Paul
speaks
of
it
weeping
.
Therefore
let
it
be
thy
work
now
to
look
to
thy
minde
,
though
thou
profess
to
be
a
Saint
,
whether
it
be
natural
for
thee
to
care
for
thy self
,
but
to
do
for
God
but
now
and
then
;
and
it
may
be
after
many
perswasions
thou
mayest
be
brought
to
do
something
for
God
,
and
for
the
people
of
God
:
but
it
is
natural
to
thee
to
look
to
thy
self
,
and
to
thine
own
honour
,
and
thy
own
place
and
preferment
,
&c.
The
Lord
help
thee
to
look
to
this
.
SERMON
VIII
.
Rom.
8.
5.
For
they
that
are
after
the
flesh
,
do
minde
the
things
of
the
flesh
:
but
they
that
are
after
the
Spirit
,
the
things
of
the
Spirit
.
I
Have
spoken
of
these
words
in
generall
,
and
●ow
I
will
according
to
the
strength
that
God
shall
give
me
,
speake
of
them
a
little
in
particular
,
that
seeing
those
that
enjoy
this
great
priviledge
to
have
the
law
fulfilled
in
them
,
are
those
that
walk
not
after
the
flesh
,
but
after
the
Spirit
.
That
we
may
find
,
whether
we
walk
after
the
flesh
.
or
after
the
spirit
,
I
would
urge
it
a
little
further
,
and
that
according
to
the
Apostles
method
:
he
pitcheth
upon
the
minde
,
and
the
minde
not
simply
considered
but
as
it
is
acting
,
and
setting
forth
the
minde
,
in
minding
:
therefore
as
he
takes
the
chiefest
facultie
to
judge
the
rest
by
,
so
I
will
take
the
chiefest
act
in
that
faculty
,
that
so
you
may
judge
of
the
rest
by
that
one
,
and
so
keep
to
the
Apostles
method
.
Now
the
chiefest
act
of
the
minde
(
doubtless
)
is
the
reasoning
part
of
the
minde
There
are
many
acts
in
the
minde
;
as
,
it
understands
,
it
thinks
,
it
imagines
,
but
especially
the
reasoning
part
:
it
belongs
to
the
minde
to
reason
concerning
things
,
and
Reason
is
the
chiefest
part
,
and
is
called
and
accounted
by
Scholars
▪
the
chiefest
part
of
man
;
and
therefore
they
say
that
man
is
a
reasonable
creature
.
Now
I
say
,
if
we
will
finde
ou●
by
the
Scriptures
what
we
are
,
whether
we
be
according
to
the
flesh
,
or
according
to
the
Spirit
(
for
there
is
the
hinge
of
it
)
we
must
examine
it
by
the
minde
;
and
not
by
the
minde
simply
,
as
it
is
a
faculty
,
but
the
minde
acting
,
and
exercising
:
and
if
we
speak
of
the
exercise
,
let
us
take
the
reasoning
part
of
it
,
that
is
the
best
part
,
for
of
all
the
acts
of
the
minde
,
the
reasoning
is
the
strongest
,
and
that
that
most
immediately
flows
from
the
Understanding
:
therefore
if
the
reasoning
of
the
Soul
be
carnal
,
the
whole
Soul
is
so
,
and
if
the
reasoning
of
it
be
spiritual
,
the
whole
Soul
is
spiritual
:
that
was
one
thing
that
did
move
me
to
pitch
upon
that
,
it
being
the
chiefest
.
Besides
I
finde
that
the
Apostle
in
1
Cor.
5.
16.
he
distinguisheth
those
that
walk
according
to
the
flesh
,
from
those
that
walk
according
to
the
Spirit
,
by
the
reasoning
part
;
for
saith
he
,
Henceforth
know
we
no
man
after
the
flesh
,
yea
though
we
have
known
Christ
after
the
flesh
,
yet
now
henceforth
know
we
him
no
more
.
We
do
not
,
saith
he
,
henceforth
walk
according
to
the
flesh
;
and
we
know
it
by
our
knowledge
,
we
do
know
things
,
not
according
to
the
flesh
,
but
according
to
the
Spirit
;
if
Christ
himself
were
here
,
we
would
not
look
upon
him
with
a
fleshly
eye
.
What
this
knowledge
is
,
you
may
see
in
the
verses
before
:
For
the
love
of
Christ
constraineth
us
,
because
we
thus
judge
,
we
thus
reason
,
that
if
one
died
for
all
,
then
were
all
dead
,
and
that
he
died
for
all
,
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
died
for
them
,
and
rose
again
.
We
know
,
saith
he
,
that
we
are
spiritual
,
and
not
fleshly
,
by
our
judging
of
things
,
by
our
reasoning
of
things
;
for
thus
we
judge
,
or
thus
we
reason
,
that
if
one
died
for
all
,
that
is
,
did
die
for
all
,
then
surely
we
all
are
dead
.
And
we
reason
further
,
that
if
one
man
did
die
for
us
,
and
we
are
suffered
to
live
,
we
should
imploy
our
life
,
not
for
our selves
,
but
for
him
that
died
for
us
.
This
kinde
of
reasoning
we
have
that
walk
after
the
Spirit
,
and
not
after
the
flesh
,
therefore
I
will
pitch
upon
that
.
And
the
rather
,
because
the
Lord
hath
been
pleased
,
for
ends
best
known
to
him
,
to
keep
that
in
my
minde
,
and
to
six
it
so
on
my
thoughts
,
that
I
could
not
pass
it
by
,
and
I
usually
judge
in
such
cases
that
God
doth
often
do
it
for
your
sakes
.
And
therefore
according
to
this
Method
,
we
shall
observe
this
Doctrine
;
or
this
Lesson
:
Doct
That
those
that
are
according
to
the
flesh
,
or
that
walk
according
to
the
flesh
,
are
swayed
and
guided
by
fleshly
reasonings
,
and
those
that
are
according
to
the
Spirit
,
are
swayed
and
ruled
by
spirituall
reasonings
.
True
Gospel
Believers
are
ruled
and
swayed
with
spirituall
reasonings
▪
and
all
carnal
,
fleshly
men
are
ruled
by
carnal
,
fleshly
reasonings
.
For
such
as
the
mind
is
,
so
is
the
whole
man
,
and
if
your
reasoning
be
right
,
then
I
dare
say
,
that
all
the
acts
of
the
minde
are
right
:
for
that
is
the
chiefest
,
you
may
judge
of
all
the
acts
of
your
minde
by
your
reasoning
:
and
therefore
we
cull
out
that
for
the
triall
of
the
rest
.
I
say
carnal
men
are
swayed
and
led
with
fleshly
reasonings
,
and
spiritual
men
with
spiritual
reasonings
▪
And
this
is
the
most
distinguishing
Character
that
I
know
in
the
Book
of
God
,
between
a
Christian
and
another
m●n
▪
And
as
the
Lord
presents
it
unto
me
,
I
shall
a
little
open
unto
you
these
terms
,
Reasoning
,
Spiritual
reasoning
,
and
Fleshly
reasoning
.
That
you
may
understand
these
,
you
must
conceive
that
there
are
three
sorts
of
mindes
in
the
world
,
and
therefore
there
be
three
sorts
of
reasonings
:
for
our
reasonings
are
according
as
the
minde
is
.
There
is
first
a
corrupt
minde
,
as
you
have
it
Ephes.
4.
The
old
man
that
is
corrupt
,
that
is
(
to
speak
in
your
language
,
or
according
to
your
thoughts
)
a
sinful
minde
,
a
minde
that
is
exercised
about
sinful
things
:
when
a
mans
minde
is
an
evil
one
,
simply
evil
.
Secondly
,
there
is
a
natural
minde
,
1
Cor.
2.
at
the
latter
end
,
it
is
called
there
the
natural
man
:
where
I
would
have
you
observe
by
the
by
,
that
the
minde
is
called
the
man
there
,
the
natural
man
,
that
is
,
the
natural
minde
:
The
natural
man
knoweth
not
the
things
of
God
;
that
is
,
the
natural
minde
,
for
a
man
is
denominated
by
his
excellentest
part
,
which
is
his
minde
,
as
I
told
you
before
.
And
thirdly
,
there
is
also
the
spiritual
minde
,
which
is
called
there
the
spiritual
man
:
The
spiritual
man
judgeth
all
things
;
that
is
,
the
spiritual
minde
judgeth
all
things
,
for
it
is
the
minde
properly
that
doth
judge
,
and
the
man
is
said
to
judge
,
because
he
hath
the
minde
,
or
the
minde
is
in
the
man
.
According
to
these
three
sorts
of
mindes
,
flow
forth
three
sorts
of
reasonings
.
1.
One
is
,
corrupt
reasoning
,
and
that
is
,
when
men
do
reason
meerly
sinfully
,
according
to
that
in
1
Cor.
15.
the
Apostle
useth
their
carnal
phrase
,
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
.
Now
here
was
a
kinde
of
reasoning
in
this
,
here
was
an
Argument
,
to
morrow
we
expect
to
die
,
that
is
,
shortly
,
therefore
let
us
eat
and
drink
,
and
feed
our
lusts
,
&c.
Here
was
a
reasoning
,
but
it
was
corrupt
.
And
so
in
Mat.
21.
when
they
had
killed
the
Servants
that
came
to
gather
the
rents
,
now
say
they
,
the
heir
is
come
,
come
let
us
kill
,
and
then
the
Land
will
be
ours
.
Here
was
reasoning
,
but
it
was
corrupt
reasoning
.
So
in
Luke
9.
44.
there
the
Disciples
did
reason
who
should
be
greatest
in
the
kingdome
of
God
:
there
are
such
reasonings
in
our
hearts
:
for
man
is
called
a
rational
man
;
and
though
some
men
be
called
unreasonable
men
(
as
I
shall
shew
by
and
by
)
yet
there
is
no
man
but
hath
reasonings
in
him
,
either
corrupt
,
or
natural
,
or
spiritual
.
There
is
no
act
that
a
man
doth
,
but
there
is
such
a
nimbleness
in
the
understanding
,
that
it
presently
draws
some
Arguments
and
Reason
for
it
:
a
man
never
doth
any
thing
,
but
he
hath
some
kinde
of
reason
for
it
,
be
it
what
it
will
be
.
Secondly
,
there
is
a
natural
reasoning
,
and
that
we
oft
finde
in
the
Scriptures
,
as
in
Mark
3.
6.
Christ
had
there
told
a
Leper
,
that
he
had
forgiven
him
his
sins
,
the
Scribes
sitting
there
,
reason
in
their
hearts
,
Why
doth
this
man
speak
blasphemy
?
who
can
forgive
sins
but
God
?
This
was
not
properly
corrupt
reasoning
,
but
true
reasoning
;
Who
can
forgive
sins
but
God
?
This
man
forgives
sins
,
therefore
it
is
blasphemy
:
they
reasoned
right
and
true
,
so
far
as
natural
light
could
go
,
but
here
is
the
difference
between
natural
and
spiritual
light
,
natural
light
comes
too
short
,
they
did
not
see
that
he
was
God
.
None
can
forgive
sins
but
God
,
but
they
saw
him
not
to
be
God
.
This
was
natural
reasoning
.
Why
?
because
it
was
true
according
to
their
principle
,
had
he
been
but
a
meer
man
they
had
reasoned
very
well
:
but
it
was
natural
,
because
it
was
lame
,
and
low
,
and
did
not
rise
up
so
high
as
to
see
that
that
man
was
God
,
and
could
forgive
sins
.
So
Peters
reasoning
was
rather
natural
then
corrupt
:
Master
spare
thy self
;
it
was
natural
,
and
not
corrupt
reasoning
,
because
it
is
good
for
a
Servant
to
give
good
counsel
to
his
Master
.
But
this
was
but
natural
;
because
though
it
were
honest
,
in
a
natural
way
,
yet
it
was
lame
,
it
wanted
a
principle
that
was
spiritual
,
to
see
that
it
was
needful
and
necessary
that
Christ
should
die
(
according
to
the
Counsel
of
God
)
rather
then
that
all
the
Elect
should
perish
.
Thirdly
,
there
are
spirituall
reasonings
.
As
there
is
a
spirituall
minde
;
so
I
say
there
are
spirituall
reasonings
in
all
godliness
.
For
all
godliness
,
and
every
peice
of
it
(
as
I
shall
shew
)
is
carried
upon
reason
,
only
it
is
spiritual
reason
.
Look
upon
the
whole
bulk
of
godliness
,
you
may
divide
it
into
three
parts
.
It
consists
,
-
Either
in
believing
,
and
doing
.
-
or
in
obedience
and
doing
.
-
Or
in
suffering
,
and
doing
.
All
a
Christians
life
is
spent
,
either
in
believing
,
or
in
doing
,
or
in
suffering
.
Now
in
all
these
three
you
shall
see
in
Scripture
that
a
Saint
doth
not
all
these
hand
over
head
,
as
being
led
by
a
fancie
of
them
,
but
clearly
upon
reason
,
and
the
best
reason
in
the
World
,
as
I
shall
shew
you
anon
.
First
,
for
beleiving
,
look
to
Abraham
,
who
is
our
patterne
,
our
coppie
.
In
Heb.
11.
19.
By
faith
Abraham
when
he
was
tried
,
offered
up
Isaac
,
and
he
that
had
received
the
promises
offered
up
his
only
begotton
son
:
of
whom
it
was
said
,
that
in
Isaac
shall
thy
seed
be
called
,
accounting
that
God
was
able
to
raise
him
up
from
the
dead
,
&c.
Accounting
,
or
as
the
Greek
word
is
,
reasoning
that
God
was
able
to
rayse
him
from
the
dead
,
from
whence
he
received
him
in
a
figure
.
It
is
said
that
by
faith
Abraham
offered
Isaac
,
his
only
son
,
he
that
had
received
the
promise
,
God
had
made
the
promise
to
Isaac
;
In
Isaac
shall
thy
seed
be
called
.
Isaac
was
his
son
,
and
a
son
that
he
had
in
strong
way
,
by
an
ancient
Woman
,
and
his
only
son
,
and
a
son
of
whom
the
Messias
should
come
.
Now
there
must
be
a
great
deale
of
reason
to
perswade
such
a
godly
Father
to
kill
such
a
hopefull
child
,
to
put
him
to
death
,
to
whom
God
had
given
the
promise
of
all
blessings
,
to
all
Nations
.
Surely
there
must
be
a
great
deale
of
reasoning
before
he
could
be
perswaded
to
do
this
,
and
yet
he
did
reason
that
God
was
able
to
raise
him
from
the
dead
.
This
word
reasoning
in
the
Greek
is
a
word
taken
from
Arithmeti●ians
,
that
take
two
or
three
sums
,
and
put
them
together
,
and
tell
you
this
is
the
result
of
them
:
so
he
did
reason
,
this
is
my
son
,
and
all
my
hopes
lie
in
him
;
and
I
received
him
when
I
was
as
a
dead
man
,
and
for
me
to
go
and
kill
him
,
will
dash
all
the
hopes
of
my
salvation
.
But
on
the
other
side
,
spiritual
reason
comes
in
,
and
saith
,
that
God
that
gave
him
me
in
a
figure
from
the
dead
,
that
is
,
as
it
were
from
a
dead
woman
,
and
when
I
was
an
old
man
,
that
God
is
able
of
his
ashes
,
when
I
have
killed
him
,
and
burned
him
,
to
raise
him
up
again
,
and
therefore
I
will
go
and
sacrifice
him
;
and
thence
it
is
that
the
Holy
Ghost
saith
,
that
God
raised
him
from
the
dead
.
Beloved
,
there
is
nothing
that
seems
to
be
more
without
reason
then
faith
,
and
in
faith
there
is
nothing
seems
to
be
more
without
reason
,
then
for
a
man
to
go
and
kill
his
Son
,
his
only
Son
,
and
yet
he
reasoned
,
it
is
said
.
And
so
in
Romans
4.
He
looked
not
upon
flesh
and
bloud
,
but
reasoned
from
the
promise
,
so
shall
thy
seed
be
,
What
was
that
?
God
called
him
out
in
a
clear
night
,
and
shewed
him
the
stars
in
the
firmament
,
and
said
,
so
shall
thy
seed
be
,
and
he
reasoned
,
and
staggered
not
,
but
looked
upon
God
as
one
that
was
able
to
bring
it
to
pass
,
and
therefore
it
is
said
,
in
hope
,
above
hope
,
he
believed
.
What
shall
I
speake
of
Moses
?
You
have
it
in
that
Chapter
,
they
say
,
old
men
are
twice
Children
,
but
Moses
being
forty
yeares
old
,
refused
to
be
called
the
Son
of
Pharaohs
daughter
:
some
might
think
what
a
madness
this
was
?
the
text
gives
the
reason
,
he
reasoned
,
or
he
Esteemed
the
reproach
of
Christ
greater
riches
then
the
treasures
in
Egypt
;
that
is
,
he
reasoned
thus
,
here
I
am
in
great
honour
,
I
may
be
called
the
Son
of
the
Kings
Daughter
,
and
here
I
have
hunting
and
hawking
,
and
riches
,
&c.
and
yonder
are
the
poore
people
of
God
making
brick
,
and
there
they
have
burthens
laid
upon
them
every
day
,
and
are
sighing
,
and
groaning
,
and
making
spirituall
prayers
,
and
saith
he
,
the
blessing
of
God
is
there
,
and
these
riches
are
but
for
a
time
,
and
there
are
the
riches
that
are
abiding
,
and
blessed
,
and
therefore
saith
the
text
,
He
chose
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
.
Thus
you
see
in
these
instances
that
Faith
goes
all
upon
reason
,
upon
spiritual
reason
.
2.
And
so
for
doing
;
for
obedience
,
as
it
refers
to
doing
,
I
will
give
you
that
one
place
,
that
I
had
even
now
,
2
Cor.
5.
14.
saith
the
Apostle
,
We
thus
judge
,
or
we
thus
reason
,
that
if
one
died
for
all
,
then
were
all
dead
.
And
further
,
this
is
another
Conclusion
,
He
died
for
all
,
that
they
which
live
,
should
not
henceforth
live
to
themselves
,
but
to
him
which
died
for
them
,
and
rose
again
.
There
is
no
act
of
obedience
that
a
Saint
under
the
Gospel
doth
,
but
it
proceeds
from
Gospel
Spiritual
reason
:
Christ
died
,
God
reveals
this
in
the
Scripture
to
me
,
and
he
seals
this
to
my
soul
,
that
he
died
for
me
when
I
was
the
veriest
enemy
in
the
world
;
why
then
there
is
all
the
reason
in
the
world
,
he
dying
for
me
,
that
I
should
live
to
him
,
and
serve
him
all
the
dayes
of
my
life
;
he
redeemed
me
,
and
paid
a
ransome
for
me
,
there
is
all
the
reason
in
the
world
that
I
should
live
to
him
:
you
must
not
think
that
the
people
of
God
take
so
much
pains
to
deny
themselves
,
and
to
be
carried
on
in
such
hard
and
rough
wayes
,
but
that
they
are
carried
on
in
a
way
of
spiritual
reasoning
.
3.
And
then
for
suffering
,
which
is
another
part
of
a
Christians
life
;
you
shall
reade
in
Rom.
8.
18.
If
we
be
children
,
then
heirs
,
heirs
of
God
,
and
joynt-heirs
with
Christ
,
if
so
be
that
we
suffer
with
him
,
that
we
may
be
also
glorified
together
.
For
I
reckon
that
the
sufferings
of
this
present
time
,
are
not
worthy
of
the
glory
that
shall
be
revealed
in
us
.
Reckon
,
or
I
reckon
,
for
it
is
the
same
word
in
the
Greek
,
that
is
,
he
did
put
the
two
sums
together
,
as
one
learned
Expositor
saith
,
he
put
all
the
sufferings
on
the
one
side
as
light
things
,
as
short
things
,
and
the
Priviledges
of
the
Saints
on
the
other
,
that
we
are
sons
,
and
heirs
,
and
coheirs
with
Christ
,
and
that
if
we
suffer
with
him
,
we
shall
be
glorified
with
him
;
and
so
after
all
his
reasoning
,
he
saw
it
was
better
to
under
go
sufferings
with
Jesus
Christ
,
considering
the
gain
and
the
loss
,
putting
them
both
together
in
the
Ballance
,
and
therefore
he
resolved
to
suffer
any
thing
that
God
should
lay
on
him
.
So
if
we
compare
this
place
with
2
Cor.
4.
16.
For
this
cause
(
saith
the
Apostle
)
we
faint
not
,
but
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
day
by
day
:
for
our
light
afflictions
which
are
but
for
a
moment
,
work
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
We
have
abundance
of
afflictions
,
as
it
is
known
to
you
Corinthians
,
as
he
saith
before
,
We
are
afflicted
on
every
side
,
there
was
a
great
deal
of
affliction
,
and
yet
notwithstanding
he
did
not
faint
,
he
was
able
to
go
on
,
and
suffer
:
Why
so
?
Not
phantastically
,
or
rashly
,
as
many
a
carnal
man
may
do
,
for
it
is
not
so
with
a
Saint
,
he
will
choose
dishonour
when
he
may
have
honour
,
but
it
is
upon
good
reason
,
I
will
tell
you
why
;
because
though
the
outward
man
perish
,
yet
the
inward
man
is
renewed
day
by
day
:
and
therefore
saith
he
,
our
light
afflictions
which
are
but
for
a
moment
,
they
work
to
us
an
exceeding
eternal
weight
of
glory
.
As
if
he
had
said
,
the
afflictions
which
are
now
on
me
,
however
you
may
conceive
them
to
be
great
,
yet
in
the
Scales
of
spiritual
reason
,
I
see
they
are
but
light
,
and
little
in
comparison
of
what
the
wicked
shall
suffer
,
and
what
I
have
deserved
;
and
it
is
but
for
a
moment
,
it
is
but
for
a
time
,
and
it
doth
work
an
exceeding
,
excessive
weight
of
glory
,
and
therefore
I
have
all
the
reason
in
the
world
to
suffer
afflictions
:
for
,
if
the
outward
man
suffer
,
the
inward
man
gets
by
it
;
and
if
it
be
light
,
there
is
a
weight
of
glory
;
and
if
it
be
for
a
moment
,
there
is
an
eternal
weight
of
glory
.
And
saith
he
,
We
do
not
look
at
things
that
are
seen
,
for
they
are
temporal
,
but
at
things
that
are
not
seen
,
which
are
eternal
.
We
look
at
things
in
a
spiritual
way
;
and
thus
,
saith
he
,
I
bless
God
I
do
not
faint
.
And
thus
we
have
opened
the
Lesson
to
you
,
that
they
that
walk
according
to
the
flesh
are
led
by
carnal
reasons
,
and
they
that
walk
according
to
the
Spirit
,
are
ruled
by
spiritual
reasons
.
Now
before
I
come
to
prove
the
Doctrine
unto
you
,
to
make
way
for
it
,
because
in
my
apprehension
it
is
a
spiritual
thing
(
as
I
shall
shew
you
hereafter
:
)
There
is
nothing
that
I
know
in
this
blessed
Book
,
that
may
help
you
in
a
clearer
way
to
discover
your
estates
to
you
in
a
spiritual
way
,
for
such
as
the
man
is
,
such
is
his
minde
,
and
such
as
his
actions
are
,
such
is
his
minde
,
and
we
may
better
understand
the
acts
then
the
minde
,
and
we
may
better
understand
both
,
then
the
man
.
And
therefore
that
you
may
understand
this
,
I
will
lay
down
three
things
before-hand
,
before
I
come
to
prove
the
Doctrine
,
or
to
apply
it
.
The
first
is
this
,
there
is
in
all
godliness
,
in
every
part
of
it
,
excellent
reasons
,
there
is
the
purest
,
sublimest
,
excellentest
reason
in
godliness
,
Beloved
,
I
may
say
,
and
say
truly
of
godliness
in
a
spirituall
sence
,
whatever
you
may
say
of
Logick
in
a
naturall
way
.
Logick
is
the
art
of
rersoning
,
that
is
the
definition
of
it
,
it
is
the
right
of
reasoning
,
so
godliness
is
the
right
art
of
spirituall
reasoning
.
There
is
not
one
dram
of
right
spirituall
reasoning
but
in
a
godly
people
:
and
there
is
not
one
act
in
godly
people
but
it
is
carried
on
upon
the
purest
,
and
sublimest
and
excellentest
reasoning
that
is
;
it
is
such
a
kind
of
reason
,
that
the
Apostle
calls
it
demonstration
,
that
is
the
surest
reasoning
in
naturall
Logick
.
Now
in
that
you
have
other
kind
of
reasoning
,
as
conjectures
,
and
probabilities
;
and
other
topicks
;
but
godly
reasoning
is
demonstration
,
as
the
Apostle
saith
.
And
therefore
in
2
Thess.
3.
2.
Wicked
men
that
have
not
faith
,
they
are
said
to
be
unreasonable
men
;
he
is
a
wicked
man
that
hath
not
faith
,
let
him
be
never
so
honest
,
or
civill
,
yet
in
Gods
language
,
if
he
have
not
faith
he
is
a
wicked
man
;
Paul
prayes
that
he
may
be
delivered
from
unreasonable
men
,
from
absurd
men
as
you
have
it
the
margin
.
Now
what
is
it
to
be
absurd
?
you
say
when
a
man
carries
himself
illfavouredly
,
that
is
absurd
;
properly
then
when
a
man
reasons
not
rightly
,
it
is
absurd
,
as
to
draw
wrong
conclusions
from
premises
;
as
to
say
such
a
Towne
is
garrisoned
by
the
King
,
therefore
London
hath
the
plague
,
this
is
absurd
.
Now
all
the
actions
and
doings
of
wicked
men
,
they
are
absurd
,
there
is
no
more
hold
of
them
,
then
of
a
rope
of
sand
.
A
wicked
man
may
have
naturall
reason
,
and
corrupt
reason
enough
,
but
he
is
an
unreasonable
man
,
he
hath
no
spirituall
reason
.
And
hence
it
is
that
godly
men
,
spirituall
men
are
so
constant
in
their
Spirits
,
and
in
their
wayes
;
indeed
they
are
not
absolutely
constant
because
they
are
godly
but
in
part
.
As
you
may
see
in
natural
things
,
the
difference
between
a
man
that
is
at
full
age
,
and
hath
reason
,
and
a
Child
that
is
not
come
up
to
reason
,
as
the
Scripture
saith
,
Be
not
as
little
children
,
tossed
to
and
fro
.
Now
what
is
the
reason
that
a
Child
is
so
inconstant
;
he
will
love
a
thing
to
day
,
and
have
it
to
bed
with
him
,
and
to
morrow
he
will
cast
it
in
the
dirt
?
it
is
because
his
actions
are
carryed
by
fancie
,
and
he
hath
not
reason
to
rule
and
sway
him
.
Now
you
know
a
man
doth
not
do
,
and
undo
things
like
a
Child
.
See
what
difference
there
is
in
a
naturall
way
,
between
a
man
at
full
age
,
and
a
Child
at
three
or
foure
yeares
old
;
so
much
,
and
more
difference
there
is
between
a
godly
,
spirituall
man
,
and
a
naturall
man
:
and
that
is
the
reason
,
that
when
a
godly
man
,
hears
a
natural
man
discourse
,
&
say
he
will
do
this
,
and
that
,
he
will
go
to
the
Wars
,
and
he
will
take
this
,
and
that
Garrison
,
he
smiles
at
it
,
because
he
knowes
,
he
will
not
be
constant
.
Take
men
all
along
in
these
Wars
▪
for
some
yeares
past
,
whether
they
were
Commanders
or
others
,
you
shall
see
how
many
brave
resolute
men
both
went
;
forth
,
and
were
here
in
the
Parliament
at
home
,
and
where
are
they
now
?
But
now
take
a
godly
man
,
either
in
the
Army
or
elswhere
,
and
you
cannot
say
of
him
,
he
was
so
,
because
he
is
so
;
because
he
hath
some
reason
to
carry
him
along
,
that
the
other
hath
not
;
he
went
for
the
glory
of
God
,
and
the
respect
of
that
continues
with
him
,
the
other
went
out
for
a
shew
,
for
a
blast
,
and
so
are
turned
about
with
every
wind
like
a
Weather-cock
,
and
all
this
for
want
of
spiritual
reason
.
Moreover
,
it
appears
by
this
,
why
the
Saints
that
are
godly
and
spiritual
are
so
comfortable
,
even
in
the
worst
condition
,
and
why
other
men
are
so
apt
to
be
dejected
.
Take
a
Saint
,
and
put
him
into
any
condition
,
and
he
knows
how
to
rejoyce
in
the
Lord
.
Take
a
Paul
,
or
a
Silas
,
and
put
them
in
Prison
,
and
let
them
be
to
be
hanged
to
morrow
,
and
yet
they
can
rejoice
and
sing
,
they
can
rejoice
in
tribulation
,
as
well
as
in
prosperity
,
but
now
men
that
have
not
faith
,
that
are
not
spiritual
,
though
they
laugh
loud
sometimes
when
they
are
in
prosperity
,
yet
when
affliction
comes
they
are
down
again
;
and
this
comes
from
hence
,
not
because
godly
men
are
mad-men
,
that
they
can
rejoice
in
Chains
as
men
in
Bedlam
do
,
but
it
is
from
spiritual
reasoning
.
When
they
are
in
affliction
,
they
can
reason
;
I
am
now
in
much
shame
and
poverty
,
but
I
know
that
they
are
in
Christ
,
all
shall
turn
to
their
good
;
they
are
Christs
,
and
all
is
for
their
salvation
.
And
thus
they
will
draw
from
the
Scriptures
,
by
the
help
of
the
Spirit
of
God
,
such
kind
of
Arguments
as
will
draw
them
up
,
and
fill
them
with
joy
,
even
in
the
worst
condition
,
which
because
the
others
have
not
,
they
are
up
and
down
,
though
their
laughter
be
louder
,
as
Solomon
saith
,
yet
it
is
but
as
the
crackling
of
thorns
,
that
end
in
smoke
,
and
smother
,
and
ashes
.
Oh
,
the
godly
are
endued
with
a
great
deal
of
spiritual
reasoning
.
And
hence
it
was
,
because
there
is
so
much
reason
in
godliness
,
that
the
Doctrine
of
the
Gospel
of
Jesus
Christ
by
a
few
Fisher-men
,
and
contemptible
men
,
without
any
force
of
Arms
,
without
any
Sword
drawn
,
they
have
been
able
to
break
the
great
Emperour
of
the
World
,
and
to
plant
Religion
over
a
great
part
of
the
world
.
It
is
true
,
there
is
no
natural
reason
in
it
in
the
world
,
that
a
hundred
,
or
half
a
hundred
should
go
forth
,
and
tell
a
story
of
a
man
that
was
a
Garpenters
Son
,
a
poor
man
that
was
at
last
hanged
upon
a
Tree
by
the
Jews
,
and
buried
in
a
Grave
;
and
for
a
company
of
poor
men
that
had
no
Oratory
in
the
world
,
to
go
and
tell
people
,
that
by
this
man
is
salvation
,
and
that
they
must
believe
in
him
,
and
that
they
had
no
power
in
themselves
to
do
it
;
and
that
if
they
did
believe
in
him
,
they
must
deny
themselves
,
and
father
,
and
mother
,
and
lands
,
and
life
,
and
then
they
should
have
a
Reward
,
they
knew
not
where
nor
whence
,
hereafter
in
Heaven
,
but
nothing
in
this
world
;
which
there
was
no
natural
Reason
to
perswade
them
to
,
and
there
was
no
Sword
to
command
them
;
for
their
Commission
was
onely
to
tell
men
,
that
if
they
believed
,
they
should
be
saved
,
and
if
they
did
not
believe
,
they
must
be
damned
,
and
yet
we
see
the
Gospel
hath
prevailed
in
many
Kingdoms
of
the
world
,
more
or
less
.
Now
when
Mahomet
came
,
he
comes
as
a
great
man
,
and
when
he
was
asked
,
How
will
you
prove
your
Religion
to
be
true
?
He
takes
a
Sword
,
and
saith
,
By
this
:
Such
is
the
Doctrine
of
the
Turks
and
Persians
;
but
the
Doctrine
of
the
Gospel
came
not
so
.
Now
you
must
not
conceive
that
the
Gospel
works
like
a
Charm
,
that
it
works
upon
men
like
mad-men
;
but
hence
it
comes
to
pass
,
that
though
there
be
no
natural
reason
in
it
,
nor
the
wisdome
of
men
,
yet
they
speak
in
demonstration
of
the
Spirit
;
they
speak
the
wisdome
of
God
to
them
that
are
perfect
.
There
is
spiritual
reason
in
every
piece
of
that
Doctrine
that
is
able
to
satisfie
a
man
;
and
were
there
not
stronger
reason
then
any
is
in
the
world
,
men
would
never
yield
to
it
.
Thus
I
have
given
you
a
few
hints
,
to
shew
you
that
there
is
abundance
of
profound
reason
in
godliness
.
Besides
,
when
we
see
that
godly
men
are
so
meek
,
so
gentle
,
so
easie
to
be
intreated
:
Whence
is
this
?
From
the
strength
of
spiritual
reason
that
is
in
them
.
As
it
is
in
natural
things
,
you
know
women
are
the
weaker
vessels
,
the
Scripture
saith
so
,
and
they
are
more
apt
to
be
froward
then
men
.
Why
so
?
because
there
is
not
such
strength
of
reason
in
them
.
Now
men
that
are
at
full
age
,
and
have
strength
of
reason
,
they
will
bear
unkindnesses
,
it
is
the
glory
of
a
man
to
pass
by
an
offence
;
it
is
the
wisdome
of
a
man
to
pass
by
an
injury
.
Now
as
it
is
in
natural
things
between
a
man
at
full
age
and
a
childe
,
such
a
difference
there
is
between
godly
spiritual
men
,
and
natural
men
;
most
natural
men
are
froward
,
and
peevish
,
and
very
ungentle
,
and
hardly
to
be
intreated
;
but
the
godly
,
as
far
as
they
are
godly
,
as
far
as
they
have
the
wisdome
that
is
from
above
,
they
are
made
gentle
,
and
easie
to
be
intreated
;
because
they
have
spiritual
reason
.
As
for
instance
,
suppose
a
man
offer
another
a
great
deal
of
unkindness
,
and
speak
very
ill
of
him
;
natural
reason
would
say
,
Why
should
he
do
this
?
or
why
should
I
bear
it
?
But
spiritual
reason
comes
in
,
and
saith
,
When
they
curse
,
do
you
bless
,
and
the
Scripture
teacheth
me
,
that
Christ
loved
me
when
I
was
an
enemy
,
and
so
should
I
do
to
others
.
There
is
nothing
that
may
provoke
a
godly
man
,
but
if
he
hath
the
use
of
spiritual
reason
,
he
may
keep
his
heart
meek
and
calm
as
may
be
.
Now
you
must
not
think
that
the
Saints
are
flocks
or
stones
,
for
a
Saint
hath
as
much
apprehension
as
a
natural
man
hath
;
but
he
hath
spiritual
reason
,
that
he
can
shape
the
wrong
done
him
in
a
spiritual
Mould
,
and
so
carry
himself
meekly
and
quietly
.
Moreover
,
there
is
reason
in
godliness
,
and
hence
it
is
that
the
godly
in
times
of
Confusion
they
can
see
their
way
in
the
middest
of
the
mist
,
when
all
others
are
at
a
loss
,
and
know
not
which
way
to
go
:
a
godly
man
can
by
spiritual
reason
seek
out
his
way
,
as
there
is
a
full
instance
in
these
Times
;
all
carnal
men
are
at
a
loss
,
and
think
that
all
Religion
is
gone
into
confusion
,
and
one
Governour
is
gone
,
and
another
come
,
and
one
man
is
of
this
opinion
,
and
another
of
another
;
the
whole
World
,
even
those
that
are
meer
Spectators
,
they
know
not
which
way
to
go
,
yet
now
the
Saints
that
are
spiritual
,
they
can
serve
God
as
fully
and
as
sweetly
as
ever
.
Why
so
?
because
though
the
others
are
at
a
loss
,
yet
they
have
their
eyes
in
their
heads
,
and
can
see
their
way
.
And
hence
it
is
,
by
this
spiritual
reasoning
,
that
the
view
and
contemplation
of
their
lives
past
is
so
sweet
to
them
,
and
afforde
them
so
much
comfort
,
as
far
as
it
was
Religious
,
whereas
they
remember
their
sinful
actions
with
shame
,
and
natural
actions
with
sorrow
:
when
we
come
to
be
men
,
we
cannot
endure
to
think
of
our
carriage
when
we
were
Children
,
as
making
little
Houses
of
straws
,
and
of
clay
,
&c.
When
a
man
comes
to
be
a
man
,
he
rejoiceth
more
that
he
hath
gotten
such
a
House
,
and
purchased
such
Land
,
and
he
rejoiceth
in
his
Wife
and
Children
.
There
is
more
pleasure
in
the
remembrance
of
a
rational
act
,
then
of
a
fantastical
,
though
when
we
were
Children
there
was
more
pleasure
in
a
fantastical
act
then
in
a
rational
,
as
a
Childe
hath
more
pleasure
and
will
to
make
Pyes
of
Clay
,
then
a
man
hath
to
purchase
a
House
and
Land
.
So
look
to
your
lives
past
,
you
shall
see
abundance
of
corrupt
acts
,
that
you
are
ashamed
of
;
What
profit
had
you
(
saith
the
Apostle
)
in
those
things
whereof
you
are
now
ashamed
?
you
are
ashamed
to
think
of
your
drunkenness
,
and
cozening
,
&c.
and
you
look
upon
natural
acts
with
sorrow
;
but
look
upon
any
spiritual
godly
act
,
what
you
have
done
for
Christ
or
the
Saints
,
the
comfort
of
them
is
as
much
at
the
present
as
when
you
first
did
them
,
and
that
is
a
sign
that
they
were
spiritual
,
otherwise
the
comfort
of
them
would
vanish
away
.
Those
things
that
we
do
out
of
reason
,
have
a
more
lasting
sweetness
and
comfort
then
those
that
we
do
out
of
lust
:
that
is
the
reason
that
if
a
man
did
a
thing
for
God
,
though
it
were
forty
years
ago
,
yet
the
sweetness
of
it
is
fresh
now
,
it
is
not
so
in
natural
or
corrupt
actions
,
you
befool
your selves
in
the
one
,
and
blame
your selves
in
the
other
;
but
spiritual
actions
,
you
rejoyce
in
them
.
Again
,
from
this
it
appears
that
there
is
reason
in
godliness
,
because
godly
men
are
not
caught
with
chaff
,
they
are
not
caught
with
lusts
as
natural
men
are
:
you
know
little
Children
,
how
you
may
catch
them
with
a
Baby
;
or
a
Top
and
a
Scourge
,
all
the
year
about
,
you
may
feed
their
fancy
by
bringing
them
some
new
Toy
home
,
but
a
man
of
forty
years
old
you
cannot
please
him
with
a
Baby
,
or
with
a
Horse
of
wood
,
&c.
Such
is
the
difference
between
a
natural
man
,
and
a
spiritual
man
,
you
may
please
a
natural
man
,
and
catch
him
with
a
good
Office
,
or
some
such
thing
,
but
take
a
through
,
full
grown
spiritual
man
(
as
we
have
,
blessed
be
God
,
some
instances
in
the
Army
,
and
in
the
Parliament
and
City
)
you
offer
him
chaff
when
you
offer
him
these
things
,
when
you
would
tempt
him
to
leave
God
,
and
to
embrace
the
World
.
That
German
Beast
,
as
it
is
said
of
Luther
,
will
not
be
caught
with
Gold
,
such
a
man
will
not
be
catched
with
a
Bribe
;
a
Saint
can
out-reason
all
such
lusts
,
he
sees
they
are
but
the
pleasures
of
sin
for
a
season
.
Thus
it
appears
to
you
that
in
godliness
there
is
a
great
deal
of
reason
.
Now
let
me
adde
this
before
I
go
further
,
there
is
the
profoundest
and
most
excellent
reason
and
reasoning
that
can
be
in
godliness
,
and
I
will
demonstrate
it
to
you
in
three
things
.
That
there
is
Reason
,
you
have
heard
:
Now
I
shall
shew
you
that
there
is
the
profoundest
and
the
best
Reason
,
and
that
there
is
no
reason
to
be
compared
to
it
.
First
,
Because
that
in
godliness
there
is
a
light
put
into
the
Soul
,
whence
a
man
may
reason
:
for
man
cannot
reason
without
light
put
into
the
minde
.
That
is
the
reason
why
a
Horse
cannot
reason
,
because
there
is
no
light
in
him
,
Understanding
to
deduct
one
thing
from
another
.
Now
the
light
we
have
in
natural
things
is
very
uncertain
,
and
dim
and
dark
,
by
reason
of
Adams
sin
,
you
see
in
natural
things
how
imperfect
Arts
are
,
as
Physick
,
&c.
Why
?
because
the
principles
are
few
,
we
gather
some
things
from
Herbs
,
&c.
the
principles
are
not
clear
,
but
such
men
have
tried
such
and
such
Conclusions
,
and
so
they
make
up
an
Argument
,
but
this
is
but
dim
.
Secondly
,
There
are
in
Nature
but
dark
and
confused
Principles
;
for
Reason
is
a
deducting
of
one
thing
from
another
:
Reason
is
a
dividing
,
as
if
you
should
see
the
River
Nilus
,
they
draw
the
River
from
the
main
Channel
to
a
lesser
,
and
from
that
to
another
:
So
Reason
is
nothing
but
the
drawing
forth
of
the
light
that
is
in
a
man
,
to
this
or
that
use
,
according
as
there
shall
be
occasion
.
Now
in
Nature
we
have
but
dark
principles
,
and
therefore
we
cannot
draw
things
certainly
:
but
in
godliness
,
there
are
such
principles
,
that
every
thing
in
the
Gospel
is
called
clear
demonstration
.
Demonstration
,
that
is
,
when
a
man
sets
forth
a
thing
,
when
he
proves
a
thing
essentially
,
and
infallibly
:
demonstrations
are
infallible
,
if
they
be
truly
and
clearly
drawn
.
So
then
the
meaning
of
it
is
,
that
all
the
principles
of
the
Gospel
they
are
clear
,
and
plain
,
they
are
demonstrations
infallible
to
a
spiritual
minde
:
a
carnal
man
may
doubt
of
them
,
but
we
speak
wisdome
to
them
that
are
perfect
.
Thirdly
,
and
lastly
,
the
faculty
of
the
Soul
whereby
we
do
apprehend
this
light
,
and
in
which
we
retain
these
principles
,
it
is
a
great
deal
more
excellent
.
I
say
the
faculty
,
that
is
the
spiritual
minde
:
for
I
told
you
before
,
there
were
three
mindes
.
This
spiritual
minde
is
nothing
else
but
the
new
Creature
:
there
is
in
a
Christian
the
old
creature
and
the
new
creature
;
and
the
Scripture
ordinarily
calls
it
the
old
man
,
and
the
new
man
.
What
is
the
new
man
?
Nothing
in
the
world
,
but
God
puts
as
it
were
a
new
understanding
in
him
;
that
is
,
he
puts
a
new
light
in
his
understanding
,
and
frames
his
understanding
to
be
capable
of
that
new
light
:
for
the
minde
we
have
naturally
cannot
receive
spiritual
things
.
Therefore
it
is
not
onely
a
new
quality
,
there
is
something
more
,
or
else
God
would
not
call
it
the
new
man
,
but
the
new
quality
,
which
he
doth
no where
in
Scripture
:
the
Lord
frames
in
the
Soul
a
capability
,
a
faculty
to
apprehend
and
reason
upon
Spirituall
things
;
and
this
is
called
the
new
man
,
and
this
comes
from
Jesus
Christ
,
and
his
holy
Spirit
,
and
is
upon
the
growing
hand
more
and
more
.
Now
the
other
faculty
,
the
natural
faculty
,
is
corrupt
with
lusts
:
The
old
man
is
corrupt
.
And
when
I
say
the
old
man
,
you
must
take
the
natural
man
,
as
well
as
the
sinful
man
.
The
old
is
corrupt
;
what
is
that
?
he
is
corrupt
,
that
is
,
he
is
rotten
.
How
comes
he
to
be
rotten
?
He
is
corrupt
by
reason
of
the
lusts
of
it
:
as
it
is
with
Timber
,
it
would
continue
a
long
time
,
if
it
have
not
rain
come
upon
it
,
but
if
rain
falls
on
it
,
it
makes
it
decay
:
so
the
natural
minde
,
the
natural
faculty
in
Adam
before
he
sinned
,
was
a
great
deal
more
clear
,
and
therefore
Adam
was
a
better
Naturalist
then
any
man
,
then
all
the
men
in
the
world
;
Adam
was
a
better
Navigator
,
a
better
Physician
,
a
better
any
thing
.
But
as
sin
rased
the
law
of
God
out
of
mans
heart
,
so
sin
begun
to
rot
and
corrupt
the
natural
excellencies
of
man
,
as
his
minde
,
&c.
and
that
right
reason
that
Adam
had
before
his
Fall
:
you
see
how
he
did
name
all
the
Creatures
,
and
what
wisdome
he
had
,
but
after
his
Fall
,
sin
had
not
been
long
in
him
,
but
he
was
more
corrupt
.
As
you
see
in
a
house
where
there
is
a
hole
in
the
Thatch
,
if
the
rain
come
in
but
two
or
three
dayes
,
the
Timber
will
not
be
much
rotted
,
but
in
time
it
will
spoil
:
so
we
see
after
,
when
sin
came
to
increase
more
in
the
dayes
of
Cain
,
man
was
more
tainted
;
and
yet
surely
,
then
Natural
knowledge
was
more
excellent
then
now
it
is
,
for
you
see
what
Inventions
they
had
,
Gen.
4.
of
Musick
,
and
Building
,
and
Tents
,
and
many
things
that
they
invented
in
Arts.
But
you
will
say
,
It
is
an
easie
thing
to
make
Tents
and
Organs
.
It
is
an
easie
thing
to
perfect
a
thing
that
hath
been
Five
thousand
years
finding
out
,
but
were
you
now
to
finde
out
the
thing
,
it
were
not
easie
.
Now
I
say
that
sin
doth
not
,
and
rust
the
Nature
of
man
more
and
more
;
and
as
sin
gets
head
more
,
so
more
and
more
it
will
rot
the
Faculties
of
man
:
but
the
faculty
we
have
in
the
new
man
,
it
is
new
,
it
was
never
tainted
,
never
any
drop
came
into
it
to
corrupt
it
:
for
when
God
creates
the
new
creature
,
he
makes
it
a
more
excellent
piece
then
he
did
the
old
;
and
this
grows
more
and
more
:
and
therefore
seeing
there
is
clearer
light
,
and
excellenter
principles
,
and
a
profounder
faculty
,
there
must
needs
be
a
more
blessed
and
glorious
way
of
reasoning
in
a
spiritual
way
,
then
in
a
Natural
way
.
I
had
thought
to
have
gone
over
the
other
two
things
premised
;
but
the
time
is
past
,
and
therefore
I
will
onely
now
conclude
this
with
one
or
two
short
words
of
Use
.
Vse
1.
And
first
of
all
,
I
will
here
in
love
admonish
you
that
are
the
people
of
God
,
to
take
heed
of
that
devise
of
Satan
whereby
he
would
perswade
the
Saints
that
there
is
no
reason
in
godliness
.
Reason
is
a
word
that
is
much
prejudiced
among
Professors
;
and
if
a
man
speak
of
Reason
,
they
are
ready
to
flight
it
,
and
say
,
Shew
me
Scripture
;
as
if
sound
Spiritual
Reason
,
and
the
Scripture
,
were
contrary
one
to
another
:
they
are
ready
to
say
,
What
do
you
talk
to
me
of
Reason
,
shew
me
a
Text
for
it
.
It
is
true
,
we
must
not
talk
of
carnal
,
corrupt
Reason
,
that
is
abominable
,
nor
of
Natural
Reason
,
that
is
too
short
;
but
we
may
and
must
,
in
any
thing
belonging
to
godlinesse
,
take
in
Spirituall
Reason
,
and
if
it
hold
not
with
Spirituall
Reason
,
do
not
admit
of
it
,
let
it
be
what
Opinion
it
will
.
Most
of
your
wanderings
and
mistakes
do
arise
from
want
of
observing
spirituall
reason
:
we
reject
reason
,
and
go
and
take
a
place
of
Scripture
,
and
so
hand
over
head
go
along
,
and
not
deduct
things
,
as
Paul
and
Abraham
did
.
But
beware
of
this
,
for
there
is
nothing
in
godliness
but
thou
mayest
find
sound
reason
in
it
;
there
is
no
absurdity
in
godliness
;
absurdity
belongs
to
wicked
men
that
have
not
faith
.
Take
heed
of
rejecting
all
kind
of
reason
in
godliness
;
reject
carnall
reason
,
and
expect
godliness
to
be
above
naturall
reason
,
but
if
there
be
not
spiritual
reason
in
what
thou
dost
,
it
is
not
of
God
.
Secondly
,
it
is
a
word
of
exhortation
,
or
invitation
to
you
that
are
carnall
,
that
you
would
come
in
and
receive
Jesus
Christ
,
that
you
would
imbrace
Christ
,
and
godliness
by
him
.
Why
so
?
Because
there
is
nothing
in
nature
that
may
take
with
man
,
but
there
is
that
in
a
more
excellent
way
in
grace
,
if
men
had
grace
to
heed
it
.
You
know
what
takes
with
men
in
nature
ordinarily
,
most
of
mankinde
are
weak
,
and
come
not
up
so
high
as
to
action
,
and
contemplation
;
but
you
know
what
takes
with
them
,
Riches
,
and
honour
,
&c.
Now
the
scripture
tells
us
in
Christ
we
shall
inherit
all
these
things
:
some
affect
liberty
,
here
is
that
also
,
If
the
Son
make
you
free
,
you
shall
be
free
indeed
.
And
whatsoever
man
can
fancie
,
saith
Christ
,
come
and
buy
of
me
Gold
,
and
Rayment
,
and
Milk
,
and
Honey
,
and
Kingdomes
,
and
Crowns
,
and
whatsoever
the
nature
of
man
is
capable
of
.
But
there
are
some
that
feed
not
upon
sensuall
things
,
and
to
tell
them
of
pleasures
,
and
Honour
,
and
Riches
by
Christ
,
doth
not
so
much
take
them
:
but
thou
art
it
may
be
an
intellectuall
man
,
that
studiest
the
contemplation
of
things
that
belong
to
the
understanding
,
if
thou
wilt
come
to
Christ
thou
shalt
find
such
matter
for
thy
understanding
to
work
on
,
rationall
things
that
thou
wast
never
acquainted
with
before
.
There
are
some
men
if
you
should
give
them
all
the
contentments
in
world
,
yet
if
they
had
not
rationall
companie
,
and
Books
suitable
to
their
understanding
,
you
could
never
content
them
:
for
indeed
that
is
a
greater
delight
by
far
which
is
suitable
to
the
understanding
,
then
that
which
fits
the
fancy
;
and
therefore
when
that
is
fastned
on
,
the
other
will
be
gone
.
As
a
child
,
when
he
is
child
,
he
loves
tops
,
and
trifles
,
and
the
like
,
but
when
he
comes
to
be
a
man
he
slights
them
.
So
a
man
that
loves
riches
,
and
profit
,
&c.
in
a
natural
way
,
if
he
come
to
studie
the
arts
,
he
will
slight
riches
.
So
if
ever
you
will
draw
the
man
to
godliness
,
you
must
give
him
somthing
that
will
delight
him
,
delight
his
intellectualls
.
Now
I
say
there
is
that
in
godliness
,
which
all
that
is
in
humane
Books
,
is
not
to
be
compared
to
it
,
it
is
but
folly
in
comparison
.
I
will
instance
in
one
place
,
Prov.
8.
10
,
11
,
12.
Where
wisdome
doth
cry
out
in
the
streets
;
The
meaning
is
,
Jesus
Christ
,
who
is
called
Wisdome
,
is
inviting
poor
sinners
to
come
to
him
,
Receive
my
Instruction
,
(
saith
he
)
and
not
silver
,
and
knowledge
rather
then
choyce
Gold
.
Solomon
,
or
any
wise
man
would
prefer
instruction
before
gold
and
silver
.
For
wisdome
is
better
then
Rubies
,
and
all
things
that
may
be
desired
are
not
to
be
compared
to
it
.
These
are
sensual
things
,
what
is
there
more
in
a
Ruby
then
a
Pebble
,
but
onely
the
fancy
.
Now
Wisdome
is
better
then
Rubies
:
And
wouldst
thou
know
where
to
have
this
Wisdome
?
I
wisdome
dwell
with
prudence
,
or
with
subtilty
,
as
some
reade
it
,
and
finde
out
knowledge
of
witty
inventions
:
there
are
not
in
all
the
world
such
witty
inventions
as
there
are
in
godliness
.
A
Christian
findes
out
more
witty
inventions
in
a
spiritual
way
in
a
day
,
then
a
hundred
natural
men
do
in
all
their
life
time
.
And
inventions
in
a
spiritual
way
,
are
far
more
taking
with
a
man
,
then
those
in
a
natural
way
;
Come
to
me
,
and
I
will
give
thee
knowledge
of
witty
inventions
,
such
matter
for
thy
invention
to
work
on
,
as
thou
never
hadst
before
,
I
will
discover
such
as
shall
satisfie
thee
.
I
have
known
one
once
,
that
was
ready
to
be
distracted
,
because
he
could
see
nothing
in
the
world
that
could
satisfie
his
understanding
,
he
saw
all
the
world
was
but
a
Whirlpool
of
vanity
and
vexation
;
and
just
as
he
was
going
to
turn
mad
,
God
let
the
manifestation
of
Jesus
Christ
into
his
Soul
,
and
that
satisfied
his
understanding
,
there
was
a
fit
subject
,
there
was
all
the
choyce
reasonings
in
the
world
to
work
on
;
there
was
enough
to
satisfie
his
Will
,
and
to
keep
him
in
his
wits
,
and
to
make
him
comfortable
and
joyful
,
or
else
he
was
confident
he
should
have
been
distracted
.
For
in
natural
things
there
is
a
little
comfort
,
but
alwayes
man
looks
upon
the
back
of
it
,
he
looks
behinde
it
,
and
saith
,
What
shall
I
do
when
this
is
gone
?
Now
when
Jesus
Christ
comes
in
,
he
satisfies
the
soul
;
a
man
looks
not
behinde
Christs
back
,
to
say
,
What
shall
I
do
when
Christ
is
gone
?
but
he
,
and
he
onely
is
enough
to
satisfie
a
man
:
therefore
art
thou
a
man
given
to
contemplation
,
and
study
Arts
,
be
advised
by
Jesus
Christ
,
this
is
the
way
to
finde
out
rare
inventions
,
to
come
to
Jesus
Christ
,
and
study
the
deep
things
of
the
Gospel
,
and
there
thou
shalt
finde
out
witty
inventions
,
and
devices
world
without
end
.
Vse
3.
One
word
more
,
and
I
have
done
.
Lastly
,
hence
it
doth
follow
clearly
,
that
godly
men
that
are
truly
godly
and
spiritual
,
I
do
not
say
every
paltry
hollow-hearted
Professor
,
but
a
godly
spiritual
man
,
is
the
wisest
man
.
Why
so
?
because
he
hath
the
most
excellent
and
profound
reason
,
he
hath
a
mass
of
rationality
,
that
the
world
knows
not
of
.
We
may
say
of
a
godly
man
,
as
the
Heathen
said
of
a
Learned
man
,
A
Learned
man
hath
four
eyes
,
and
the
Vulgar
hath
but
two
;
so
a
godly
man
hath
three
eyes
,
and
a
naturall
man
hath
but
two
,
and
scarce
that
:
a
natural
man
can
reason
things
,
but
it
is
with
a
corrupt
,
or
natural
eye
;
but
a
Saint
can
reason
with
a
spiritual
eye
.
Natural
men
have
but
a
little
dark
light
in
natural
things
,
but
a
spiritual
man
can
reason
in
natural
things
,
and
in
spiritual
too
:
Wisdome
is
justified
of
her
children
.
If
a
Plow-man
should
come
to
Oxford
,
and
hear
their
Disputes
in
Logick
or
Mathematicks
,
he
understands
not
the
terms
,
and
would
think
that
they
were
mad
,
yet
wisdome
is
justified
of
her
children
;
they
that
know
what
those
Arts
are
,
they
will
say
they
disputed
very
well
.
So
the
world
condemns
godliness
,
and
thinks
that
godly
men
are
mad
men
;
but
Wisdome
is
justified
of
her
children
.
You
call
it
foolishness
;
saith
Paul
,
but
we
speak
wisdome
to
those
that
be
perfect
.
And
therefore
you
shall
have
the
godly
usually
when
they
are
described
in
Scripture
,
they
are
called
wise
men
,
as
it
is
often
in
the
Proverbs
,
the
wise
man
and
the
Fool
are
put
in
opposition
,
the
one
to
the
other
;
the
wise
man
is
the
godly
man
,
and
the
foole
is
the
sinfull
man
,
let
him
be
as
wise
as
he
will
be
:
&
excellent
is
that
word
,
1
Cor.
2.
15.
methinks
it
is
a
word
that
should
take
with
us
,
He
that
is
spirituall
,
judgeth
all
things
,
yet
he
himself
is
judged
of
no
man
.
What
is
the
meaning
of
that
?
that
is
,
put
a
spiritual
godly
man
,
with
any
natural
man
in
the
world
,
let
him
be
never
so
wise
,
he
is
able
to
see
through
the
naturall
man
,
and
to
know
his
principles
,
by
which
he
goes
all
along
,
and
the
end
he
aimes
at
,
and
what
he
is
like
to
do
,
but
the
naturall
man
is
not
able
to
judge
of
his
principles
.
As
you
see
he
that
hath
a
darke
Lanthorne
he
can
see
every
body
as
he
goes
,
but
no
body
seeth
him
;
and
that
is
the
reason
that
naturall
men
do
so
little
good
in
their
places
because
they
cannot
discern
other
men
.
We
have
seen
brave
men
imployed
about
actions
and
designs
,
but
they
cannot
judge
spiritually
,
and
therefore
they
do
not
prosper
;
Why
?
because
some
flatterer
comes
,
and
cheats
them
;
they
want
their
dark
lanthorn
,
a
godly
man
is
able
to
see
through
a
naturall
man
,
and
to
see
his
principles
and
ends
,
and
as
a
wise
man
,
will
fetch
it
out
.
He
can
judge
of
things
naturally
and
corruptly
,
because
he
hath
been
so
himself
,
and
he
knowes
how
to
judge
spiritually
,
which
the
other
cannot
do
.
That
is
the
reason
that
a
godly
man
in
a
Committee
,
or
a
few
in
the
Army
or
Parliament
,
they
can
tell
how
farre
their
principles
will
carry
them
towards
God
,
or
any
good
work
,
therefore
I
would
to
God
this
poore
Kingdome
would
be
wise
at
last
,
that
if
there
be
any
business
that
requires
wisedome
,
either
in
Parliament
,
or
Army
,
or
Committee
,
or
Citty
,
that
they
would
put
in
godly
men
;
they
have
their
dark
Lanthorns
,
they
can
see
through
things
,
and
will
not
be
taken
with
chaff
as
others
may
:
you
see
how
God
hath
prospered
and
blessed
them
,
and
how
they
have
continued
constant
.
Therefore
I
say
henceforth
let
us
not
in
any
place
or
business
look
so
much
to
our
kindred
,
or
neighbours
,
or
carnall
relations
,
but
that
God
would
teach
us
to
choose
godly
men
in
all
places
,
they
are
the
only
wise
man
,
and
can
judge
of
all
others
,
and
are
judged
of
none
;
if
we
do
not
thus
,
I
feare
we
may
repent
it
when
it
is
too
late
.
SERMON
IX
.
Rom.
8.
5.
For
they
that
are
after
the
flesh
,
do
minde
the
things
of
the
flesh
:
but
they
that
are
after
the
Spirit
,
the
things
of
the
Spirit
.
YOu
know
the
last
Point
we
named
to
you
from
these
words
,
was
this
,
That
true
Gospel
Believers
are
ruled
and
swayed
with
Spirituall
reason
,
and
all
carnall
fleshly
men
are
ruled
by
carnall
fleshly
reason
.
I
opened
it
to
you
.
I
told
you
there
are
three
mindes
spoken
of
in
Scripture
.
And
as
there
are
three
mindes
,
so
there
are
three
sorts
of
acts
,
or
reasoning
:
-
Corrupt
-
Reasoning
.
-
Natural
-
Spiritual
I
premised
three
things
,
before
I
could
come
to
prove
the
Doctrine
.
The
first
was
this
,
That
there
is
excellent
reason
in
all
godliness
;
there
is
reason
,
and
the
best
reason
,
as
I
shewed
you
at
large
,
and
made
two
or
three
Uses
of
it
.
Now
to
go
forward
a
little
.
The
second
thing
briefly
that
I
must
premise
,
before
I
prove
this
Lesson
,
it
is
this
:
The
reasonings
of
the
Soul
,
are
the
highest
and
excellentest
acts
of
the
minde
.
As
the
Minde
or
Understanding
is
the
highest
faculty
of
the
Soul
;
so
the
reasonings
of
the
minde
are
the
most
excellent
,
and
most
immediate
acts
of
the
minde
.
The
Minde
is
Christs
or
the
Devils
chief
Throne
.
If
Christ
be
in
the
Soul
,
he
keeps
his
Palace
in
the
Minde
;
if
the
Devil
be
in
the
Soul
,
he
keeps
his
Garison
in
the
Minde
.
So
the
reasonings
of
the
minde
are
the
chief
strength
of
the
minde
,
the
immediate
flowings
of
the
minde
.
The
whole
acts
of
the
Soul
are
like
the
New
River
;
it
comes
to
London
,
and
then
you
have
Conduits
to
receive
it
,
and
those
send
it
to
Wooden
Pipes
,
and
those
send
it
to
Leaden
Pipes
,
and
so
to
your
Kitchins
and
Cellars
:
So
the
Soul
,
the
Minde
is
as
the
New
River
,
the
reasoning
of
the
Soul
,
that
is
the
Conduit
that
receives
it
first
;
from
the
reasoning
it
comes
to
the
Will
,
and
Affections
,
and
then
it
goes
out
into
the
Actions
:
so
the
reasonings
of
the
minde
are
the
first
,
and
chiefest
,
and
supreme
part
of
all
the
actions
thereof
.
Therefore
if
the
minde
be
naught
,
the
whole
Soul
is
naught
;
if
the
reasonings
be
naught
,
the
whole
soul
and
life
is
naught
also
.
But
because
I
would
pass
from
that
,
the
Use
of
it
in
a
word
is
this
:
that
Hence
we
see
the
reason
,
why
the
wisest
men
,
the
most
rationall
men
,
are
usually
the
worst
men
;
because
they
have
more
strength
of
Reason
then
other
men
:
the
Reason
being
corrupt
and
naught
,
the
stronger
that
reason
is
,
the
worse
the
man
is
.
Therefore
if
I
have
a
childe
or
a
friend
that
is
a
wicked
man
,
if
he
be
not
made
a
good
man
,
I
wish
he
may
never
be
very
rational
or
reasonable
,
because
the
stronger
his
Reason
is
,
being
corrupt
,
the
more
ill
he
is
in
his
will
and
affections
,
when
men
are
mad
with
reason
:
many
of
the
Vulgar
are
mad
without
reason
,
they
will
hate
a
thing
upon
hear-say
,
O
such
a
one
is
an
Independent
,
and
this
,
and
that
,
but
when
men
are
mad
with
reason
,
when
they
have
wicked
reason
,
they
are
mad
to
purpose
,
they
are
mad
with
a
vengeance
,
as
we
say
.
And
that
is
the
reason
that
the
Apostle
saith
that
the
Lord
hath
not
chosen
many
wise
,
nor
many
Noble
,
but
simple
people
,
and
simple
things
,
God
doth
not
ordinarily
do
it
.
As
now
in
the
Army
fighting
abroad
,
usually
they
do
not
take
great
,
strong
Garrisons
,
but
little
pettie
ones
are
taken
to
and
again
,
daily
.
So
,
Not
many
wise
men
are
called
;
God
takes
some
strong
Garisons
:
for
it
is
a
strong
Garison
of
the
Devil
,
when
a
great
learned
man
is
without
the
Spirit
of
God
;
it
is
like
Portsmouth
,
&c.
fortified
strongly
,
God
may
take
away
the
weapons
of
the
Devil
,
and
the
principal
Ordnance
he
hath
,
is
Carnal
Reasoning
,
but
God
doth
it
not
ordinarily
.
It
was
a
Saying
of
a
godly
man
,
and
a
rational
one
too
,
he
shook
his
head
and
said
,
I
wish
many
times
in
the
year
,
that
I
were
deprived
of
this
Reason
that
is
in
me
,
that
I
might
be
wholly
without
Reason
,
that
there
might
be
liberty
for
faith
to
work
.
He
meant
that
naturall
reason
comes
,
and
hinders
faith
,
and
crosseth
spiritual
reason
.
Reason
is
so
troublesome
,
if
it
be
carnal
,
and
natural
,
and
unsanctified
,
that
the
more
any
man
hath
of
it
,
the
more
enemy
he
is
to
God
.
Therefore
,
O
that
God
would
unbewitch
,
and
undeceive
you
,
and
all
the
people
of
England
,
that
you
would
not
make
men
your
guides
,
as
they
are
indued
with
Learning
or
Reason
,
but
the
Spirit
of
God
.
Go
to
any
Parish
,
or
Town
,
or
place
,
and
talk
with
any
man
about
Heavenly
things
,
and
ask
him
why
he
doth
think
thus
?
He
will
say
,
we
have
a
Learned
Doctor
in
the
Parish
,
and
he
saith
so
,
and
he
doth
so
.
The
Lord
hath
said
that
our
Sun
shall
be
turned
into
darkness
,
and
our
Moon
into
blood
;
that
is
,
all
these
glorious
natural
things
shall
be
dashed
in
the
last
times
,
and
God
will
exalt
his
Spirit
,
Isa.
59.
21.
since
God
hath
promised
it
,
let
us
expect
it
:
observe
what
man
in
the
Parish
hath
most
of
the
Spirit
of
God
,
and
of
spirituall
Reason
,
and
hear
him
,
and
be
advised
by
him
,
and
say
of
your
great
Doctors
and
learned
men
,
If
God
be
not
in
them
by
his
Spirit
,
the
more
Learning
,
and
the
more
Reason
they
have
,
the
more
enemies
they
are
to
God
,
and
therefore
I
will
have
nothing
to
do
with
them
.
There
you
have
two
things
.
The
third
thing
I
shall
premise
,
is
,
That
the
reasonings
of
the
minde
are
the
chief
distinguishing
Character
of
a
man
,
by
which
principally
above
all
things
one
is
distinguished
from
another
,
good
men
from
bad
:
for
the
Apostle
doth
not
reason
here
,
from
a
known
thing
,
to
a
darker
;
for
he
reasons
from
the
minde
,
and
the
acts
of
it
,
as
if
he
had
said
,
That
is
the
chiefest
main
way
,
whereby
to
know
the
whole
man
,
whether
he
be
fleshly
or
Spiritual
.
In
natural
things
,
the
more
essential
the
difference
is
,
the
more
certain
and
sure
it
is
,
and
rationality
is
essential
to
a
man
,
you
may
distinguish
a
man
from
a
beast
otherwise
;
a
man
hath
but
two
Legs
,
and
so
may
be
distinguished
from
a
Horse
,
that
hath
four
;
but
this
is
not
so
certain
a
Character
:
but
when
you
say
man
is
rational
,
that
distinguisheth
him
from
all
Birds
and
Beasts
.
So
there
are
many
things
in
godliness
that
you
may
partly
know
a
Christian
by
,
by
his
Works
,
and
Affections
,
and
Actions
,
and
by
his
Company
and
Carriage
,
you
may
know
him
a
little
from
another
man
,
but
these
things
are
outward
and
externall
;
but
his
Reason
is
essential
to
him
,
you
may
know
him
above
all
these
by
his
reasoning
in
his
soul
,
that
is
the
most
essential
thing
to
a
Christian
,
as
Reason
in
it self
considered
is
most
essential
to
a
man
.
Consider
this
,
for
this
is
a
thing
by
which
you
may
understand
clearly
,
what
you
are
made
of
,
and
what
you
are
.
There
is
nothing
in
godliness
but
an
Hypocrite
and
a
wicked
man
may
come
up
to
it
,
unless
it
be
this
,
to
be
carried
on
by
spiritual
reason
.
As
for
instance
:
a
wicked
man
may
know
God
,
he
may
have
a
great
deal
of
knowledge
of
godliness
,
and
(
to
our
eyes
)
of
the
spiritual
estate
of
godliness
,
Heb.
6.
He
may
be
enlightened
,
he
may
discourse
well
,
and
Preach
excellently
,
and
Pray
spiritually
;
he
may
have
much
knowledge
,
and
all
the
Saints
in
the
Countrey
may
account
him
constantly
a
chief
Professor
,
and
a
most
excellent
Christian
;
nay
,
he
may
love
all
good
things
in
a
sort
,
or
for
the
most
part
:
a
natural
man
that
is
but
commonly
wrought
on
by
the
Spirit
of
God
,
he
may
love
Prayer
,
and
Hearing
,
and
Reading
,
and
giving
to
the
poor
,
and
other
good
works
,
he
may
love
and
delight
in
it
,
as
Herod
did
to
hear
John
speak
,
he
may
love
it
for
some
carnal
circumstances
about
it
,
and
though
he
love
it
,
yet
all
runs
upon
the
wheel
of
carnal
reason
.
As
for
instance
,
I
love
very
much
to
give
to
the
poor
,
because
the
pride
of
my
heart
will
be
much
satisfied
in
it
.
I
would
be
held
an
eminent
Professor
,
and
I
invite
Saints
to
my
House
,
and
I
quarrel
with
them
if
they
come
not
,
but
it
is
to
hold
out
my
Vain-glory
,
not
out
of
spiritual
love
in
my
Soul
.
So
there
is
no
piece
of
godliness
,
but
it
may
be
clothed
with
such
Circumstances
,
that
a
natural
man
may
love
it
,
an
Hypocrite
may
do
every
thing
in
godliness
,
and
be
an
Hypocrite
when
he
hath
done
.
But
here
is
the
difference
,
a
Saint
loves
good
,
and
that
flows
from
spiritual
reason
,
and
he
doth
good
from
spiritual
reason
.
As
for
instance
;
I
do
not
give
to
the
poor
to
keep
correspondence
,
and
to
be
well
thought
of
,
and
because
I
would
be
accounted
such
a
Professor
;
no
,
but
I
do
it
from
spiritual
reasoning
,
Christ
loved
me
,
and
therefore
I
will
love
my
Brother
.
So
whatsoever
a
Saint
doth
,
spiritual
reason
draws
him
:
and
this
is
the
most
essential
Character
that
distinguisheth
an
Hypocrite
from
a
true
Christian
.
It
is
not
loving
,
or
knowing
,
or
doing
of
good
,
but
it
is
the
wheel
that
it
goes
on
,
whether
it
be
spiritual
or
carnal
reasoning
.
Quest.
But
may
not
a
good
man
do
some
actions
from
natural
or
corrupt
reasoning
?
how
is
that
then
a
sure
Character
?
Answ.
A
good
man
may
do
an
action
from
carnal
reasoning
;
but
a
carnal
man
can
never
do
good
from
spiritual
reasoning
as
that
speech
Peter
in
advising
of
Christ
not
to
go
to
Jerusalem
,
it
was
partly
natural
,
and
partly
corrupt
reasoning
:
but
that
you
may
se
this
clearly
notwithstanding
this
,
you
may
discern
him
hereby
,
that
In
the
first
place
,
a
Christian
is
moved
by
spiritual
reason
,
and
in
the
second
place
,
he
may
be
moved
by
natural
reason
:
as
suppose
there
be
a
good
Minister
that
is
full
of
grace
;
that
desires
to
do
good
,
and
yet
he
and
his
family
is
ready
to
starve
;
the
first
thing
that
he
blesseth
God
for
,
is
,
that
he
hath
opportunity
to
teach
Christ
to
the
souls
of
poor
people
;
that
is
the
first
,
but
next
he
saith
,
and
blessed
be
God
that
there
is
a
way
to
support
my
family
;
natural
reason
is
tyed
to
spritual
,
as
the
little
boat
is
to
the
Ship
.
2.
Secondly
,
though
a
Saint
may
be
carried
to
an
action
with
corrupt
reason
(
that
he
pays
dear
for
)
yet
the
whole
course
of
the
life
and
actions
of
a
Christian
flow
from
spiritual
reasoning
.
O!
that
the
Lord
would
give
you
to
examine
your selves
,
by
this
.
It
is
not
by
what
thou
accountest
of
or
what
thou
esteemest
or
lovest
,
but
what
moves
thee
?
what
is
the
wheel
that
sets
thee
on
work
?
Is
it
a
spiritual
mind
,
that
gives
spiritual
arguments
,
that
moves
thee
all
the
day
to
good
,
towards
God
or
man
?
I
desire
that
you
would
carry
this
with
you
,
this
is
rhe
essential
difference
between
an
hypocrite
and
a
Christian
.
Ask
when
thou
doest
an
action
,
not
how
much
thou
doest
,
or
what
men
conceive
of
it
?
though
it
be
but
a
small
action
,
as
suppose
thou
art
a
maid
that
art
sweeping
the
house
,
or
any
such
mean
thing
,
ask
,
why
do
I
this
?
what
moves
me
?
what
is
the
main
spring
?
is
it
that
my
Master
or
Mistriss
may
not
chide
me
?
this
is
natural
reasoning
,
but
thou
shouldest
say
,
I
do
it
that
I
may
obey
Christ
,
he
hath
called
me
and
hath
redeemed
me
to
live
to
him
:
and
so
it
may
be
,
a
man
may
do
thee
an
ill
turne
,
and
thou
wouldest
not
do
him
a
mischief
again
,
it
is
a
good
resolution
:
but
why
doest
thou
not
do
it
?
it
is
not
because
thou
art
ashamed
or
afraid
to
do
it
?
But
if
there
be
a
little
spring
within
to
think
,
Christ
loved
me
when
I
was
wicked
,
and
therefore
I
will
love
him
,
O
this
is
excellent
.
The
next
thing
that
I
should
come
to
shew
you
is
,
how
it
comes
to
pass
that
Christians
that
are
right
,
are
swayed
and
ruled
by
spiritual
reasonings
,
all
their
life
.
I
shall
not
have
time
now
but
must
wait
on
God
till
he
give
another
opportunity
,
only
I
shall
conclude
with
two
short
Uses
.
Vse
1.
First
hence
you
may
see
;
by
this
rule
you
have
a
Standard
by
you
to
try
how
much
Grace
and
how
much
Corruption
there
is
yet
in
your
souls
;
this
is
the
perfectest
Standard
that
I
know
.
Take
it
by
a
day
,
or
a
week
,
or
an
hour
,
or
an
action
,
see
how
much
in
that
action
,
of
day
,
or
hour
,
or
week
,
thou
art
carried
clearly
upon
spiritual
reasoning
;
so
much
of
godliness
,
so
much
of
true
pure
grace
there
is
.
Look
into
thy
life
and
actions
,
good
or
evil
,
that
is
not
a
jot
matter
,
so
much
of
thy
life
as
is
carried
upon
spiritual
reasonings
,
so
much
godliness
there
is
:
It
is
not
how
much
thou
fastest
or
prayest
,
or
the
like
,
but
how
much
thou
art
carried
by
spiritual
reasoning
.
As
in
Egypt
they
have
a
Pillar
,
and
figures
upon
it
,
and
when
Nilus
flows
up
,
they
know
by
those
figures
how
farr
the
River
riseth
higher
or
lower
,
and
accordingly
they
set
their
rates
on
things
,
and
accordingly
things
will
be
dearer
or
cheaper
.
Or
as
by
your
weather-glasses
,
you
know
whether
it
will
be
rain
or
fair
weather
.
So
this
Rule
would
be
a
weather-glass
,
a
Grace-glass
,
and
a
flesh-glass
,
that
is
if
thou
lay
up
this
in
thy
soul
,
hereby
thou
mayest
know
the
ebbings
and
flowings
of
thy
soul
,
whether
thou
walk
better
this
week
then
before
.
It
may
be
Lust
may
drive
a
man
to
a
good
thing
,
but
to
go
to
spiritual
rationallity
,
that
is
the
essence
of
a
Christian
,
as
the
other
rationallity
is
the
essence
of
a
man
.
Hereby
thou
mayest
know
whither
thou
be
nearer
to
God
this
week
,
then
thou
wert
the
week
before
,
or
whether
thou
be
further
from
him
.
Vse
2.
The
other
lesson
,
and
a
special
lesson
for
you
to
remember
from
what
I
have
told
you
concerning
spiritual
reasoning
,
is
this
,
hence
learn
why
wise
men
so
oft
miss
the
will
of
God
,
it
is
a
blessed
lesson
,
why
do
we
see
godly
men
many
times
miss
the
will
of
God
,
and
are
quite
out
in
matters
of
judgement
and
action
,
and
yet
are
holy
and
godly
men
:
It
is
not
because
they
reason
not
rightly
concerning
such
things
,
but
because
the
reason
whereby
they
reason
it
is
more
carnal
then
spiritual
.
As
for
instance
,
I
could
name
a
Book
that
was
written
about
the
Common
Prayer
,
not
long
ago
,
a
Book
of
admirable
reason
,
full
of
rationality
,
and
by
a
godly
man
too
,
and
yet
he
mist
the
will
of
God
in
it
.
How
came
it
?
Not
because
he
did
not
reason
rightly
,
but
because
the
reason
he
reasoned
by
was
natural
and
not
spiritual
.
And
so
among
Ministers
,
they
reason
things
throughly
and
rightly
,
and
draw
deductions
from
them
,
but
here
they
miss
,
they
look
not
what
reason
they
reason
by
;
it
may
be
it
is
natural
reason
,
and
that
may
lead
to
naturals
,
but
it
cannot
to
spirituals
.
This
is
a
rare
rule
for
Christians
,
when
thou
art
reasoning
,
and
thy
thoughts
are
busie
about
a
case
,
and
thou
deductest
one
thing
from
another
;
but
ask
thy self
,
I
reason
,
but
what
is
this
reason
I
reason
by
?
is
it
carnal
or
spiritual
?
as
men
that
weigh
gold
or
other
things
,
they
first
heave
up
the
scales
to
see
if
they
be
right
;
we
do
not
do
so
,
and
therefore
we
ordinarily
miss
in
this
.
As
when
a
man
is
in
anger
,
he
thinks
he
never
speaks
better
reason
than
then
;
he
speaks
powerfully
,
and
he
thinks
every
word
is
Gospel
,
and
every
word
is
reason
,
but
it
is
corrupt
reason
,
and
so
it
appears
to
him
next
day
.
Now
any
lust
may
transport
a
man
so
,
let
a
lust
set
natural
reason
on
work
,
and
a
man
will
reason
bravely
and
rightly
;
but
he
doth
not
take
up
the
Scales
before
,
and
say
,
I
judge
right
,
but
what
is
it
that
I
judge
by
?
A
man
may
say
he
can
judge
well
of
the
colour
of
Cloth
by
the
light
of
a
dark
Shop
,
but
is
that
light
right
?
a
man
should
examine
that
.
And
so
in
the
Synod
and
other
places
we
should
see
that
the
reason
that
we
judge
things
by
,
be
spiritual
,
but
we
take
any
reason
,
and
if
it
prove
natural
reason
,
we
shall
have
things
go
naturally
,
but
if
it
be
not
spiritual
reason
we
go
by
,
we
shall
never
attain
to
judg
of
spiritual
things
.
SERMON
.
X.
Rom.
8.
5.
For
they
that
are
after
the
flesh
do
minde
the
things
of
the
flesh
,
but
they
that
are
after
the
spirit
,
the
things
of
the
spirit
.
BEloved
,
I
would
willingly
end
what
I
had
to
say
to
this
Text
at
this
time
,
and
I
doubt
not
but
by
Gods
assistance
I
shall
do
it
,
and
therefore
I
would
but
only
lead
you
a
little
,
because
we
were
driven
to
break
off
abruptly
that
you
may
understand
which
way
we
have
been
going
,
when
the
Lord
hath
been
teaching
us
hitherto
from
these
words
.
I
told
you
,
the
Apostle
in
the
4th
.
verse
had
laid
down
a
great
priviledge
,
and
then
he
shews
who
are
the
partakers
of
this
priviledge
;
They
that
walk
after
the
spirit
,
and
not
after
the
flesh
;
but
this
is
but
general
,
and
therefore
he
shews
it
more
particularly
,
by
the
best
part
of
the
man
,
the
minde
.
Beloved
,
I
have
spoken
a
little
in
general
concerning
the
minde
,
and
to
follow
the
Apostles
method
,
I
have
culd
out
the
chief
things
in
the
minde
,
that
is
the
reasoning
of
the
minde
,
from
whence
I
have
taught
you
this
Lesson
.
That
,
those
that
are
fleshly
,
they
are
led
and
swayed
with
fleshly
reasoning
,
and
those
that
are
spiritual
,
they
are
led
and
swayed
by
spiritual
reasoning
.
My
end
is
to
discover
to
you
,
whether
you
have
this
priviledge
or
no
,
and
therefore
in
the
Apostles
method
,
I
would
bolt
it
out
as
far
as
I
could
.
I
told
you
man
is
a
rational
creature
,
and
no
man
doth
any
action
,
but
there
is
some
reasoning
about
it
,
and
though
the
action
be
never
so
suddain
,
yet
the
mind
is
so
quick
,
that
it
hath
some
kind
of
reasoning
or
other
.
Now
for
the
Explication
,
I
told
you
there
was
three
minds
,
carnal
,
corrupt
and
spiritual
;
and
from
those
three
minds
,
flowed
three
reasonings
,
corrupt
,
natural
and
spiritual
.
Now
for
the
further
prosecuting
of
it
,
I
told
you
there
were
three
things
I
had
to
premise
before
hand
,
before
I
came
to
prove
it
.
One
is
,
that
there
is
the
best
reason
in
the
world
in
godliness
and
religion
;
godliness
hath
in
it
all
along
,
the
excellentest
,
the
best
,
the
profonndest
reason
that
can
be
,
this
I
proved
at
large
:
godliness
is
not
as
some
carnal
people
account
it
,
a
vain
,
giddy
thing
,
but
goes
all
upon
reason
,
it
is
the
act
of
reasoning
,
as
they
say
of
Logick
,
and
not
like
our
natural
Logick
from
probabilities
and
the
like
;
but
it
is
all
upon
demonstration
:
that
's
one
thing
I
opened
to
you
,
and
we
had
divers
uses
then
,
with
which
I
will
not
now
trouble
you
.
Now
the
second
thing
I
was
to
premise
,
was
this
,
That
the
reasoning
of
the
soul
,
it
is
the
highest
act
of
the
minde
.
As
I
told
you
the
minde
is
the
highest
faculty
in
the
soul
:
so
the
reasoning
is
the
first
,
and
strongest
,
and
most
immediate
act
of
the
mind
,
and
therefore
as
the
minde
is
the
chiefest
seat
of
Christ
,
if
he
dwell
there
,
or
the
chiefest
garrison
of
the
Devil
if
he
dwell
there
;
so
the
reasonings
of
the
soul
are
the
chiefest
weapons
of
the
minde
,
because
I
told
you
that
these
they
do
come
immediately
from
it
.
The
third
thing
was
,
that
the
reasoning
is
the
chief
character
of
a
man
as
reason
in
a
man
,
considered
in
a
natural
way
,
is
the
most
proper
way
of
distinguishing
of
him
from
other
things
,
because
it
is
most
essential
to
him
;
for
you
cannot
distinguish
a
man
so
properly
from
a
horse
because
he
hath
two
legs
,
and
that
a
horse
hath
four
but
by
his
essence
he
is
a
rational
creature
,
and
therefore
I
told
you
a
man
may
know
good
excellently
,
a
man
may
love
good
and
godliness
,
and
a
man
may
do
good
,
and
suffer
for
good
and
yet
be
an
Hypocrite
,
yet
be
a
carnal
man
.
Why
?
Because
he
may
do
good
,
and
love
good
,
and
suffer
for
good
,
and
all
out
of
carnal
reasoning
,
he
may
love
the
good
because
of
some
fine
circumstantial
things
.
And
therefore
I
concluded
last
day
with
two
words
of
use
,
but
I
must
endeavour
to
make
good
my
promise
.
Now
the
last
thing
is
,
how
it
comes
to
pass
,
for
I
have
as
in
reference
to
the
Doctrine
you
heard
,
That
spiritual
men
are
swayed
with
spiritual
reasons
.
How
comes
it
to
pass
that
they
are
enabled
so
to
reason
,
and
to
be
so
guided
by
such
Reasons
.
Beloved
,
in
general
,
certainly
it
is
only
by
the
same
spirit
of
God
,
for
I
must
advance
the
spirit
still
;
not
in
opposition
to
the
Scriptures
,
mistake
me
not
,
for
the
spirit
takes
of
the
things
of
Christ
,
and
in
the
Scriptures
,
sheweth
you
them
;
but
it
is
the
spirits
teaching
you
:
And
therefore
it
is
said
,
they
are
after
the
spirit
that
do
minde
spiritual
things
,
because
it
is
the
spirit
that
doth
work
them
to
mind
spiritual
things
,
ye
would
never
mind
spiritual
things
else
.
All
the
learning
in
the
World
,
and
all
the
wit
in
the
World
,
will
never
teach
a
man
to
make
one
sincere
Argument
to
do
good
or
draw
him
from
evil
.
But
you
will
say
,
how
doth
the
Spirit
do
this
?
Beloved
,
I
told
you
heretofore
,
that
I
do
not
approve
of
those
that
do
endeavour
to
shew
you
too
particularly
and
disbiastly
,
how
the
spirit
of
God
works
in
the
soul
,
as
many
men
have
done
,
and
many
a
godly
man
,
but
they
have
lost
much
time
,
and
have
puzelled
the
souls
of
poor
people
,
for
thou
knowest
not
how
a
child
is
formed
in
the
wombe
,
how
his
eye
is
made
,
and
how
his
nose
is
made
.
And
how
are
we
able
to
discover
how
the
Spirit
of
God
works
grace
in
the
soul
,
which
ordinarily
is
done
that
he
doth
this
first
,
and
then
that
,
and
will
not
do
this
until
he
hath
done
that
,
which
hath
brought
forth
a
deal
of
curiosity
and
needless
distinctions
troubling
the
people
of
God
.
But
I
will
give
you
some
particulars
how
he
doth
it
.
The
wayes
whereby
he
doth
,
without
curiosity
,
not
saying
he
doth
this
first
,
or
that
first
.
He
doth
it
by
a
Creation
,
by
spiritual
Creation
,
he
doth
make
a
Creation
in
the
soul
,
which
is
called
the
new
man
.
Thou
that
art
there
now
sitting
in
a
Pew
,
that
Creature
,
that
old
Creature
cannot
reach
the
spirit
of
God
.
It
cannot
be
mended
,
for
we
have
hearts
of
stone
,
that
will
not
be
cobled
nor
mended
,
but
taken
out
wholly
:
our
natures
are
so
naught
that
they
cannot
be
mended
;
but
God
comes
,
and
by
his
holy
spirit
makes
a
new
Creature
in
the
soul
:
As
man
is
said
to
be
a
man
,
and
hath
not
his
denomination
from
the
grosser
part
,
as
his
Legs
,
or
the
like
;
but
from
the
more
noble
part
,
his
soul
,
and
his
minde
,
for
where
as
in
one
place
it
is
said
,
What
will
it
avail
a
man
to
get
the
World
and
lose
his
Soul
;
in
another
it
is
lose
himself
,
So
as
my
soul
is
my self
:
So
there
is
an
old
man
not
according
to
outward
age
,
but
according
to
the
inward
.
Now
he
makes
thee
a
new
Creature
,
not
new
Legs
and
Hands
,
but
new
minde
,
new
affections
,
and
new
powers
in
thy
soul
.
Now
most
people
say
,
that
the
Lord
doth
infuse
new
qualities
into
ths
soul
,
that
whereas
thou
hast
an
understanding
and
it
is
rotten
,
and
all
is
full
of
bad
qualities
,
thou
shalt
have
new
qualities
,
thou
shalt
have
an
understanding
that
will
minde
heavenly
things
.
Beloved
,
that
is
true
,
but
I
very
much
doubt
whether
there
be
not
something
more
,
because
the
Lord
calls
it
a
man
,
and
we
never
read
in
the
Scripture
where
he
will
work
new
qualities
,
but
a
new
man
:
we
are
created
a
new
creature
.
Now
that
is
the
way
,
and
therefore
if
ever
thou
wilt
be
a
spiritual
man
,
thou
must
have
the
Lord
to
make
thee
a
new
Creature
.
Now
the
Saints
heretofore
(
pray
understand
me
)
did
not
look
upon
things
as
we
do
,
we
have
had
so
many
false
distinctions
,
and
subdistinctions
:
we
have
not
the
same
notions
and
distinctions
they
had
.
They
alwayes
looked
upon
the
inward
man
or
the
new
Creature
:
Now
we
look
without
,
saith
Paul
,
my
inward
man
gaineth
dayly
.
If
any
man
be
in
Christ
he
is
a
new
creature
.
Beloved
,
that
ye
may
understand
this
,
bear
with
me
a
little
,
I
do
finde
in
the
Scripture
that
a
man
is
made
a
Saint
,
made
spiritual
and
holy
two
wayes
.
One
is
by
renewing
a
man
to
that
which
he
was
in
old
Adam
Secondly
,
by
creating
things
in
him
that
were
never
there
before
.
And
we
have
these
two
expressions
in
Scripture
:
Be
renewed
in
the
spirit
of
your
mind
,
and
created
unto
good
works
:
So
that
a
Saint
he
is
made
up
unto
that
condition
two
wayes
;
either
God
hath
renewed
in
him
those
things
he
had
in
Adam
,
or
else
God
hath
created
in
him
that
which
was
never
there
before
:
As
for
instance
,
God
revealeth
in
him
sobriety
and
continuance
,
and
the
like
:
these
things
were
in
Adam
,
and
now
when
a
man
is
made
a
Saint
,
they
are
renewed
only
upon
a
new
foundation
.
And
withal
the
Lord
creates
something
that
was
never
in
Adam
;
as
for
instance
,
he
creates
faith
there
,
that
is
,
the
faith
of
the
Gospel
,
There
was
a
faith
in
Adam
without
doubt
;
but
that
faith
of
the
Gospel
,
to
believe
in
another
,
to
renounce
his
own
righteousness
,
this
was
not
in
Adam
,
because
it
was
point-blank
contrary
to
his
own
condition
,
for
he
was
to
have
righteousness
in
himself
,
and
to
renounce
it
was
contrary
to
his
condition
:
Now
God
creates
such
a
faith
in
us
.
And
Beloved
,
there
is
another
thing
and
it
may
be
there
are
many
things
more
:
I
have
had
many
thoughts
of
it
with
submission
to
the
godly
and
wise
,
I
think
that
Gospel
goodness
is
a
piece
of
the
New
man
,
which
was
not
in
Adam
;
as
to
do
good
to
Enemies
,
to
love
them
that
hate
us
,
to
give
drink
to
a
thirsty
Enemy
;
When
one
is
wicked
and
ungodly
,
and
doth
deal
despightfully
with
us
,
as
Christ
saith
;
then
to
do
him
good
,
and
bless
when
he
curseth
,
and
pray
for
him
that
injureth
us
:
Beloved
,
this
is
Gospel-goodness
;
I
have
had
many
thoughts
of
it
,
had
I
time
to
prove
that
this
Gospel
goodness
is
a
piece
of
the
New
creature
that
was
not
in
old
Adam
.
There
was
goodness
in
Adam
,
but
not
this
;
as
for
instance
,
there
are
divers
things
we
finde
among
Professors
that
in
the
last
day
will
be
found
to
be
nothing
but
the
old
Adam
,
but
Ishmaels
that
are
humbled
to
the
height
,
and
ye
shall
see
in
them
a
great
deal
of
diligence
in
Gods
service
,
but
where
will
you
finde
a
Professor
,
one
of
500.
and
I
speak
with
the
least
,
that
you
may
clearly
reade
Gospel-goodness
in
him
;
that
you
may
say
,
yonder
is
a
man
,
that
if
you
curse
him
he
will
love
you
,
and
if
you
do
him
hurt
,
and
that
despitefully
,
he
will
pray
for
you
.
It
is
an
easie
thing
to
kindle
a
brand
that
hath
been
once
lighted
,
to
do
that
which
Adam
did
,
but
to
do
this
is
a
higher
matter
.
As
man
was
created
after
the
Image
of
God
:
so
the
Creatures
(
in
a
sort
)
were
created
after
the
image
of
man
:
now
as
in
Creatures
,
in
a
Dog
there
is
love
and
the
like
:
But
where
is
there
a
creature
,
that
if
you
do
him
mischief
,
will
not
endeavour
to
do
you
the
like
again
,
or
at
least
wise
run
away
.
But
where
is
a
piece
in
the
old
Creation
that
doth
love
his
Enemies
.
And
whereas
it
is
said
,
Adam
was
created
after
the
Image
of
God
,
and
God
loves
his
Enemies
:
I
answer
,
God
then
in
that
Covenant
was
not
in
a
disposition
to
love
his
Enemies
,
but
to
hate
his
Enemies
and
sinners
,
and
curse
them
,
and
damn
them
;
but
now
in
Jesus
Christ
he
loves
his
Enemies
,
and
therefore
according
to
his
minde
he
revealed
to
Adam
,
it
was
not
so
;
and
many
other
reasons
I
had
,
but
this
I
present
to
you
with
submission
,
I
do
not
speak
curiosities
,
but
I
finde
and
see
very
little
of
this
,
scarcely
any
;
there
was
a
candid
goodness
in
the
Primitive
Church
,
which
is
not
now
to
be
,
which
is
not
now
to
be
found
;
now
nothing
but
biting
,
and
tearing
,
and
devouring
one
another
,
well
there
is
one
word
,
he
doth
it
by
a
spirittal
Creation
.
Then
Secondly
,
he
brings
the
soul
to
this
way
of
spiritual
reasoning
,
by
spiritual
illumination
,
he
created
faculties
before
,
and
now
he
casteth
in
Light
as
he
did
in
the
old
Creation
;
you
know
he
made
Heaven
and
Earth
in
the
lump
,
and
then
said
Let
there
be
Light
.
Now
that
is
the
reason
when
the
Gospel
is
preached
,
and
there
is
the
spirit
of
God
going
with
the
Word
,
and
thou
art
dark
and
canst
not
receive
this
light
;
the
new
Creature
is
not
framed
in
thee
,
if
thou
hast
no
eyes
thou
canst
not
see
,
and
if
a
man
have
eyes
he
cannot
see
in
a
dark
room
.
Now
when
the
new
man
is
made
then
the
Lord
sends
in
light
,
and
it
is
not
every
light
,
for
there
are
many
Lights
,
a
blinde
man
(
as
it
were
)
an
Hypocrite
hath
them
;
but
it
is
a
powerful
Light
that
God
puts
in
,
for
we
do
finde
that
there
is
a
kinde
of
Light
in
Hypocrites
,
but
yet
there
is
no
power
in
them
,
there
is
not
Light
to
bring
them
to
such
kinde
of
reasoning
as
will
bring
them
to
any
good
or
from
any
evil
,
they
will
talk
of
Drunkenness
and
Whoredome
,
and
the
like
but
have
not
power
to
bring
them
off
from
any
of
these
things
:
indeed
a
Saint
may
be
overcome
of
his
Lusts
that
war
in
his
members
,
but
there
is
a
Law
in
his
minde
,
that
is
there
is
a
Light
that
is
like
unto
a
Law
that
hath
power
in
it
,
that
he
seeth
Christ
doing
them
away
.
I
am
sorry
I
have
not
time
to
open
this
unto
you
further
but
remember
it
.
Thirdly
,
the
Lord
will
do
it
by
suggestion
,
that
is
,
the
spirit
of
God
puts
light
into
the
soul
,
he
puts
a
measure
of
light
to
dwell
in
every
new
creature
,
and
that
powerfully
.
But
because
the
way
of
the
saints
are
so
dark
in
this
World
and
thorow
so
much
difficulty
,
the
spirit
of
God
prompts
a
Saint
alwayes
when
he
is
at
a
loss
.
As
among
Schollars
,
we
shall
see
sometimes
a
man
is
almost
born
down
,
and
then
another
giveth
him
an
Argument
or
Distinction
to
help
him
,
and
then
he
carries
it
:
and
so
the
flesh
hath
reason
and
arguments
as
we
are
going
along
,
and
now
though
there
be
a
measure
of
light
,
a
stock
of
light
dwelling
in
us
,
yet
we
are
nonplussed
by
the
flesh
,
and
then
the
spirit
of
God
suggesteth
somewhat
to
us
,
and
we
are
carried
thorow
as
you
have
it
in
,
Mat.
20.
When
you
are
brought
before
Governours
,
it
is
not
you
that
speak
but
the
spirit
of
God
that
prompteth
you
.
Fourthly
,
the
spirit
doth
it
by
conviction
,
that
is
another
way
,
we
have
it
,
Joh.
16.
saith
Christ
,
when
I
go
I
will
send
my
spirit
,
and
my
spirit
shall
convince
the
World
of
sin
;
reprove
you
have
it
,
he
shall
convince
the
World
of
sin
of
righteousness
and
Judgement
.
The
word
signifies
,
when
he
saith
the
spirit
will
convince
,
that
is
,
by
way
of
Argument
,
the
meaning
is
,
that
in
every
carnal
mans
heart
there
are
arguments
against
faith
,
and
for
his
own
destruction
and
strong
ones
too
.
And
when
we
preach
to
you
,
ye
bring
reason
against
reason
,
and
so
go
away
unconvinced
unconverted
;
but
the
spirit
will
convince
you
,
that
is
,
he
will
bring
such
strong
arguments
(
as
Doctor
PRESTON
saith
)
from
Heaven
,
that
will
convince
you
.
As
when
a
stronger
man
cometh
,
he
disarmeth
the
other
:
as
before
we
thought
godliness
nothing
but
Heresie
and
Puritanism
,
and
the
like
;
but
now
the
Spirit
convinceth
you
,
you
see
this
is
the
onely
way
,
and
out
of
this
way
I
shall
never
see
God
,
and
the
like
.
5.
Another
way
I
find
the
spirit
doth
it
by
,
is
,
commemoration
,
by
minding
us
of
what
we
have
heard
,
of
somthing
we
have
known
before
;
it
it
is
our
remembrancer
.
Therefore
saith
Christ
,
I
will
send
my
Spirit
,
and
he
shall
bring
to
your
remembrance
what
you
have
heard
,
not
that
you
shall
remember
a
whole
Sermon
and
Repeat
it
every
word
;
but
thus
it
is
,
he
will
either
suggest
thoughts
we
never
had
before
,
or
bring
to
our
remembrance
a
word
we
have
heard
of
such
a
preacher
,
in
such
a
place
,
or
read
in
such
a
place
,
or
thought
in
such
a
walke
,
or
the
like
:
and
so
setteth
on
,
and
carrieth
on
the
worke
.
6.
And
he
doth
it
by
consolation
,
he
is
the
Comforter
,
the
consolation
of
the
spirit
.
Beloved
,
this
is
certaine
,
that
ye
know
trouble
of
minde
exceedingly
hinders
the
acts
of
reason
.
That
is
the
reason
men
are
mad
,
because
some
fumes
rise
up
in
the
braine
and
trouble
the
minde
,
that
they
cannot
reason
,
but
are
mad
.
Beloved
our
troubles
of
minde
,
and
soule
,
they
are
like
fumes
that
come
up
into
the
braine
and
distract
us
.
A
spirituall
man
is
many
times
,
as
it
were
,
a
distracted
man
;
there
are
so
many
sumes
,
such
horrour
and
guilt
,
that
he
is
almost
stark
mad
;
he
can
talke
of
naturall
things
,
but
in
spirituall
things
he
is
as
it
were
mad
;
the
Chaine
of
spirituall
reason
is
broken
,
and
now
the
spirit
is
the
Comforter
,
and
he
quiets
the
the
spirits
:
and
when
a
man
is
in
a
quiet
temper
,
the
disease
is
gone
and
the
reason
comes
into
the
minde
,
and
as
the
Philosopher
said
,
ye
know
in
naturall
things
,
a
man
can
reason
when
he
is
not
troubled
,
so
it
is
in
the
spiritual
.
7.
Another
way
is
by
Sanctification
,
by
the
Spirit
,
he
is
the
Spirit
of
Sanctification
,
it
makes
the
soul
holy
,
it
takes
away
lust
and
sin
from
the
soul
.
This
I
finde
in
Mat.
6.
22
,
23.
I
would
open
that
place
,
but
cannot
,
therefore
pray
consider
:
saith
Christ
,
The
light
of
the
body
is
the
eye
;
if
therefore
thy
eye
be
single
,
thy
whole
body
shall
be
full
of
light
.
He
doth
oppose
singleness
unto
evil
;
if
thine
eye
be
single
,
that
is
,
if
thy
eye
be
purged
from
all
guile
,
that
there
is
no
sin
there
,
not
when
a
man
hath
one
eye
to
God
,
and
the
other
to
sin
,
to
the
world
;
but
if
thy
eye
be
evil
,
that
is
sinful
,
then
thy
whole
body
is
full
of
darkness
.
Therefore
blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
8.
Well
,
lastly
,
there
is
another
way
,
there
are
divers
more
,
but
I
will
name
but
one
more
:
and
that
is
,
The
Spirit
of
God
doth
teach
the
Saints
thus
to
reason
,
by
exercising
,
that
is
,
helpeth
them
to
exercise
and
improve
that
light
that
they
have
.
There
is
a
little
light
,
natural
light
,
and
there
is
a
kinde
of
spiritual
light
that
an
hypocrite
hath
;
but
the
Spirit
of
God
doth
not
help
him
to
improve
that
light
,
and
therefore
that
light
dieth
,
he
blows
not
up
the
fire
:
you
know
men
come
to
reason
by
reasoning
,
and
exercise
of
reason
makes
men
rational
,
I
mean
makes
them
know
how
to
reason
.
Now
hypocrites
do
not
thus
,
as
you
may
see
Rom.
1.
there
they
knew
God
,
and
because
they
glorified
him
not
as
God
,
they
became
vain
in
their
imaginations
,
or
in
their
reasonings
,
as
it
is
in
the
Original
,
God
gave
them
up
to
a
reprobate
minde
,
because
they
glorified
not
God
.
Vse
.
Beloved
I
have
three
or
foure
uses
but
I
feare
I
shall
not
reach
them
all
,
I
am
overloath
to
tire
you
and
my self
.
Therefore
I
will
conclude
with
one
word
,
and
that
is
this
:
That
from
hence
,
from
this
that
hath
been
said
,
you
may
see
what
is
the
Fountain
of
all
goodness
,
and
of
all
evil
in
the
soul
.
1.
Of
all
good
,
as
I
have
at
large
lookt
upon
it
,
but
can
but
touch
.
Take
any
good
,
and
you
shall
see
it
is
carried
on
by
spiritual
reasoning
;
as
take
Faith
,
Abraham
reasoned
,
He
that
gave
him
a
Son
at
a
hundred
years
old
,
could
raise
him
up
again
.
Take
your
Consolation
,
it
comes
out
by
spiritual
reasoning
;
take
Paul
and
Silas
,
they
were
in
prison
,
and
ready
to
be
brought
out
the
next
day
to
die
,
now
one
would
think
they
were
mad
there
to
sing
,
but
they
did
it
upon
spiritual
reasons
,
for
they
accounted
themselves
blessed
to
suffer
for
Christ
,
and
if
they
die
they
shall
then
be
with
Christ
,
—
for
hating
of
evil
,
you
shall
see
whence
is
it
as
pulling
out
the
right
eye
,
or
cutting
off
the
right
hand
;
that
is
,
one
would
think
,
a
most
unreasonable
thing
:
but
Christ
giveth
a
reason
for
it
.
It
is
better
to
go
into
Heaven
,
it
is
better
to
enter
into
life
halt
or
maimed
,
rather
then
having
two
hands
,
or
two
feet
to
be
cast
into
everlasting
fire
.
So
a
Saint
can
reason
spiritually
,
and
thus
he
loves
the
Saints
,
and
hates
sin
,
and
denieth
himselfe
,
and
performeth
every
dutie
,
he
so
reasoneth
that
it
is
the
blessed
will
of
God
he
should
do
it
.
2.
And
so
for
evill
;
whence
comes
sin
?
from
vanity
of
the
minde
:
whence
comes
persecution
?
they
think
they
do
God
good
service
:
there
is
reason
,
it
is
a
good
thing
to
suppress
these
Schismaticks
,
say
some
,
and
to
have
Conformity
,
and
be
all
of
one
minde
,
and
to
banish
them
and
let
them
all
go
:
whence
is
this
?
it
is
either
from
corrupt
or
natural
reason
.
And
so
when
men
hear
the
Word
of
God
,
and
forget
it
,
they
like
it
well
,
as
a
man
doth
that
sees
his
face
in
a
glass
,
but
they
go
away
and
forget
it
;
and
whence
is
it
?
why
James
tells
you
,
Deceive
not
your selves
.
Deceiving
your selves
;
the
word
in
the
Original
is
,
by
false
reasonings
.
A
man
hears
the
Word
,
and
thinks
surely
I
am
in
this
evil
condition
,
and
I
am
out
of
the
way
,
and
I
must
look
after
Christ
,
and
the
like
:
but
afterwards
comes
natural
reason
,
saying
,
these
are
but
new
denies
,
and
what
is
become
of
our
fathers
,
and
the
like
?
Beloved
,
all
good
is
carried
into
the
soul
upon
the
wings
of
spiritual
reason
,
and
all
evil
upon
natural
and
corrupt
reason
:
and
therefore
I
conclude
all
,
beseeching
you
that
you
would
study
and
endeavour
to
get
up
your
souls
and
your
conversations
accordingly
to
be
swayed
and
carried
on
by
a
spiritual
minde
,
by
spiritual
reasoning
,
for
here
we
speak
of
your
Consciences
,
not
of
your
lives
so
much
,
as
of
your
hearts
and
mindes
.
And
that
you
may
so
do
,
take
the
Motive
which
follows
in
the
Text
,
which
I
did
purpose
,
had
God
given
me
strength
and
time
,
to
open
:
but
take
it
in
the
gross
.
For
to
be
carnally
minded
is
death
,
but
to
be
spiritually
minded
is
life
and
peace
.
Be
perswaded
to
go
home
and
pray
the
Lord
to
create
this
in
you
,
yea
and
enlighten
you
;
For
to
be
carnally
minded
is
death
,
but
to
be
spiritually
minded
is
life
and
peace
.
Two
things
I
have
here
to
say
;
To
be
carnally
minded
is
death
,
you
must
expound
it
by
the
other
that
oposeth
it
;
its
contrary
to
life
and
peace
,
it
is
death
and
trouble
,
and
the
other
is
life
and
peace
.
Death
and
trouble
,
if
thou
wilt
be
a
carnal
man
,
and
go
on
so
,
there
is
nothing
in
all
thy
course
but
death
and
trouble
;
that
is
there
is
death
at
the
end
of
it
.
Remember
that
the
end
of
thy
Journey
is
death
.
Remember
as
the
Apostle
saith
,
Phil.
3.
They
minde
earthly
things
,
and
I
write
weeping
,
that
their
end
is
destruction
.
It
is
a
fine
thing
to
be
carried
all
our
life
long
,
from
one
carnal
thing
to
another
,
and
provide
for
my
Honour
,
and
Wealth
,
and
Preferment
,
and
the
like
,
and
do
this
and
that
good
action
upon
carnal
reasons
,
and
with
a
carnal
eye
;
but
God
hath
put
a
sad
end
to
it
,
it
is
Death
.
And
now
the
other
it
is
Life
,
eternal
life
;
though
it
be
rough
for
me
every
day
to
dispute
with
my
carnal
heart
,
and
not
onely
carry
on
good
,
but
deny
my self
in
good
,
upon
spiritual
reason
,
this
is
a
warfare
,
but
the
end
is
life
,
and
it
is
peace
too
.
This
is
a
hard
work
you
will
say
,
and
therefore
we
will
take
the
easiest
and
smallest
work
.
Beloved
,
I
say
there
is
more
ease
,
and
sweetness
,
and
contentedness
,
in
going
on
in
the
wayes
of
God
spiritually
,
upon
spiritual
reasons
,
an
hundred-fold
,
then
in
the
other
;
for
the
other
will
be
rough
,
and
God
hath
cast
it
so
,
God
hath
put
a
Curse
upon
all
Old
Adam
,
he
curseth
it
with
death
,
and
therefore
he
must
die
that
walks
carnally
:
and
that
is
the
reason
all
your
natural
thoughts
and
actions
are
so
bitter
;
God
hath
cursed
them
,
they
must
die
,
and
now
all
the
wayes
of
Holiness
have
enough
to
induce
thee
to
endeavour
to
walk
holily
:
as
one
saith
,
The
gleanings
of
the
Saints
,
are
better
then
the
harvest
of
the
wicked
men
,
if
there
were
no
Hell
nor
Heaven
hereafter
,
but
onely
the
wicked
to
have
the
pleasures
of
sin
here
,
and
the
Saints
to
have
the
Consolations
of
the
Spirit
dwelling
in
them
,
it
is
more
an
hundred-fold
;
the
one
is
nothing
but
crackling
of
thorns
under
a
pot
,
and
the
end
is
smoke
and
stink
;
and
the
other
is
sweet
here
,
and
in
the
end
blessed
eternally
:
if
it
were
not
,
suppose
though
the
way
to
Heaven
be
bitter
here
,
yet
it
is
sweet
in
the
end
;
and
the
way
of
the
world
sweet
here
,
and
bitter
in
the
end
,
yet
you
should
choose
Holiness
:
as
a
Philosopher
said
,
If
a
man
were
to
take
a
bitter
and
sweet
thing
,
which
were
he
best
to
take
first
?
saith
he
,
to
take
the
sowre
,
or
the
evil
first
;
and
the
sweet
,
for
the
hope
of
the
good
to
come
,
will
sweeten
the
present
evil
:
but
when
a
man
hath
the
good
first
,
the
fear
of
the
evil
to
come
will
marre
all
;
but
therefore
seeing
there
is
a
reward
in
the
way
in
Holiness
,
as
well
as
in
the
end
for
Holiness
,
it
should
move
us
to
labour
after
Holiness
.
FINIS
.