Man's
Enmity
to
God
.
ROM.
8.7
.
Because
the
carnal
mind
is
enmity
against
God
:
for
it
is
not
subject
to
the
law
of
God
,
neither
indeed
can
be
.
IN
the
4th
Verse
the
Apostle
renews
the
description
of
those
Persons
to
whom
he
had
proclaim'd
a
Jubile
in
the
1st
Verse
,
There
is
now
no
condemnation
,
&c.
Sanctifi'd
Persons
only
have
an
interest
in
Christ
;
and
those
that
have
an
interest
in
Christ
,
are
not
subject
to
a
sentence
of
death
.
They
are
describ'd
from
their
Course
and
Conversation
;
They
walk
not
after
the
flesh
:
Not
after
the
dictates
,
wills
,
desires
,
importunities
of
the
Flesh
,
but
according
to
the
motions
,
dictates
,
direction
of
the
Holy
Ghost
in
the
Gospel
.
The
note
by
which
we
may
know
,
whether
we
walk
after
the
Spirit
,
is
laid
down
,
v.
5.
They
that
are
after
the
flesh
,
do
mind
the
things
of
the
flesh
;
but
they
that
are
after
the
spirit
,
the
things
of
the
spirit
.
{αβγδ}
signifies
,
1.
Affectum
,
Affection
.
Rom.
12.16
.
{αβγδ}
.
2.
Sensum
,
Sense
or
relish
.
The
Understanding
is
the
palate
of
the
Soul
,
the
taster
to
the
Will
;
it
considers
what
things
be
good
,
and
under
that
notion
offers
them
to
the
Will
.
Spiritual
things
are
as
dry
Chips
to
a
carnal
heart
,
even
as
carnal
things
are
contemptible
to
a
spiritual
mind
.
3.
Cogitationem
,
Thought
.
So
for
the
most
part
it
is
taken
,
and
notes
the
{αβγδ}
,
and
is
meant
of
the
higher
Acts
of
the
Soul
.
Frequent
Thoughts
discover
rooted
Affections
.
Operations
of
the
mind
are
the
Indexes
,
{αβγδ}
of
a
regenerate
or
unregenerate
Estate
.
If
about
Carnal
,
they
evidence
the
bent
of
the
heart
to
be
turn'd
that
way
,
and
that
worldly
Objects
are
dearest
to
them
.
If
about
Spiritual
,
they
manifest
Spiritual
Objects
to
be
the
most
grateful
to
the
Soul
.
Carnal
thoughts
are
signs
of
a
languishing
and
feeble
frame
,
but
spiritual
discover
a
well-temper'd
and
complexion'd
Soul
.
As
this
is
laid
down
by
the
Apostle
,
it
hath
,
as
some
Pictures
,
a
double
aspect
.
't
is
a
Character
,
and
a
Duty
.
For
v.
6.
The
Apostle
enforceth
it
by
the
consideration
of
the
danger
of
the
one
,
and
the
happiness
of
the
other
.
To
be
carnally
minded
is
death
,
to
be
spiritually
minded
is
life
and
peace
.
Death
and
Life
,
1.
Effectivè
,
by
way
of
Efficiency
.
As
they
deaden
and
enliven
the
Soul
.
Carnal
Principles
are
Spiritual
Diseases
.
Spiritual
Thoughts
are
healing
Restoratives
.
2.
Consecutivè
,
by
way
of
Consequence
.
Revenge
and
Justice
attends
the
one
,
as
Grace
and
Mercy
accompanies
the
other
.
The
proof
of
this
is
,
v.
7.
't
is
death
,
because
it
is
enmity
to
,
and
aversion
from
God
,
who
is
the
fountain
of
life
.
't
is
the
description
of
a
Natural
Estate
,
and
what
relation
a
man
consider'd
in
his
Corrupt
Nature
bears
to
God
.
{αβγδ}
.
The
most
refined
and
elevated
Thoughts
,
which
have
no
other
ground-work
than
Nature
.
The
highest
flights
of
an
unregenerate
Soul
by
the
Feathers
of
the
greatest
Reason
.
The
Wisdom
and
Virtues
of
the
Heathen
were
enmity
:
Therefore
translated
by
some
,
Sapientia
Carnis
,
the
wisdom
of
the
flesh
.
{αβγδ}
.
Unregenerate
man
.
Flesh
is
usually
taken
in
Scripture
for
the
unregenerate
part
of
the
Soul
.
John
3.6
.
That
which
is
born
of
the
flesh
,
is
flesh
.
{αβγδ}
.
Not
Enemy
,
but
Enmity
.
1.
Not
Anger
.
That
is
not
so
bad
.
It
may
arise
from
some
distaste
;
Every
disgust
snaps
not
Friendship
in
pieces
.
2.
Not
Aversion
.
That
may
be
quickly
remov'd
.
But
,
3.
Enmity
.
How
directly
opposite
is
Man
to
God
?
God
is
said
to
be
Love
,
and
Man
Enmity
,
both
in
the
abstract
.
Like
that
in
Ezek
.
44.6
Thou
shalt
say
to
the
rebellion
,
{αβγδ}
Rebellion
instead
of
Rebellious
.
Enmity
in
Nature
;
the
Nature
of
God
,
and
that
of
a
corrupt
Man
,
can
never
be
reconciled
.
In
the
Verse
observe
,
1.
A
Proposition
.
The
carnal
mind
,
&c.
2.
The
Proof
.
1.
Proposition
.
1.
The
state
,
Enmity
.
2.
The
Object
of
this
Enmity
,
God
.
3.
The
subject
or
seat
of
it
,
Mind
.
4.
The
qualification
,
Carnal
.
2.
The
Proof
.
't
is
not
subject
,
&c.
wherein
observe
,
1.
Wilfulness
.
't
is
not
subject
.
The
holiness
of
the
Law
,
like
the
light
of
the
Sun
,
dazels
its
eyes
,
that
he
cannot
endure
it
.
If
we
be
not
God's
Subjects
,
we
must
be
his
Enemies
:
For
he
that
is
not
with
Christ
,
is
against
him
.
2.
Weakness
.
Neither
indeed
can
be
.
It
cannot
,
Quia
non
vult
,
because
it
will
not
,
saith
Haymo
.
't
is
an
enemy
to
it
;
and
therefore
will
not
be
subject
to
its
determinations
.
1.
It
cannot
be
perfectly
subject
.
It
may
be
subject
to
the
material
part
,
and
outward
bark
,
not
to
the
spiritual
and
true
intendment
of
the
Law
.
2.
It
cannot
,
quà
talis
,
as
such
.
Sin
cannot
be
reconcil'd
to
God
,
neither
can
a
Sinner
,
as
a
Sinner
.
It
must
be
some
superior
Power
that
must
conquer
an
Enemy
that
hath
possession
of
a
strong
Fort
.
Doctr
.
1.
A
state
of
Nature
is
a
state
of
Enmity
against
God
.
2.
Man
is
naturally
an
Enemy
to
the
Soveraignty
and
Dominion
of
God
.
Not
subject
to
the
Law
of
God
.
By
Law
,
I
mean
not
here
the
Moral
Law
only
,
but
the
whole
Will
and
Rule
of
God
,
which
is
chiefly
discover'd
in
his
Law
.
For
the
first
.
D.
1.
A
state
of
Nature
is
a
state
of
Enmity
against
God
.
1.
For
the
Explication
.
2.
The
Confirmation
.
3.
The
Application
.
1.
What
is
meant
by
a
Natural
Man
,
or
state
of
Nature
?
1.
By
a
state
of
Nature
is
not
meant
the
Human
Nature
,
or
Man
as
a
Creature
consisting
of
Body
and
Soul
:
Then
Jesus
Christ
,
who
truly
and
really
assum'd
the
Human
Nature
,
was
an
Enemy
to
God
,
as
well
as
we
.
Therefore
some
that
understand
those
Scriptures
which
speak
of
the
Flesh
hindring
us
,
of
the
natural
or
fleshly
Body
,
are
much
mistaken
:
For
if
the
Flesh
as
created
,
and
not
as
corrupted
,
did
impose
a
necessity
upon
us
of
sinning
,
it
would
necessarily
follow
,
that
God
did
first
place
in
us
a
natural
enmity
,
and
so
is
the
Author
of
all
our
Sin
.
And
also
that
Christ
could
not
be
free
from
this
black
Character
,
if
it
be
owned
(
as
it
must
be
)
that
he
had
a
Nature
of
the
same
kind
and
mould
as
ours
are
.
God
did
not
in
Creation
implant
in
us
a
Principle
of
contrariety
to
him
;
neither
could
a
God
of
infinite
Goodness
dash
any
such
blot
upon
Man's
Nature
,
for
he
fram'd
him
in
an
exact
harmony
to
his
own
Will
,
and
printed
him
a
fair
Copy
without
any
Errata's
,
according
to
his
own
Image
,
which
is
nothing
but
Holiness
and
Love
.
But
our
defection
from
God
puts
us
into
this
State
,
which
is
maintain'd
by
our
inherent
and
tumultuous
Lusts
.
In
our
Creation
there
was
an
union
to
God
;
in
our
Corruption
a
separation
from
Him
,
whence
ariseth
an
opposition
to
him
;
so
that
it
is
not
created
,
but
corrupted
Nature
which
is
here
meant
.
2.
Every
Prophane
Man
is
a
Natural
Man
,
and
consequently
an
Enemy
.
Wicked
Works
are
demonstrativè
,
demonstratively
denials
of
God
.
Tit
.
1.16
.
In
works
they
deny
him
.
Sensual
,
and
having
not
the
spirit
,
are
put
together
,
Jude
19.
That
man
that
is
actuated
by
sensuality
,
is
not
acted
by
the
Holy
,
but
by
the
Diabolical
Spirit
.
Luxurious
Persons
,
that
make
their
Belly
their
God
,
are
term'd
Enemies
to
the
Cross
of
Christ
,
Phil
.
3.18
.
And
if
Enemies
to
the
Cross
of
Christ
,
then
Enemies
to
God
,
who
was
engaged
in
the
greatest
Design
that
ever
was
upon
the
Stage
of
Heaven
and
Earth
,
at
the
time
of
Christ's
being
upon
the
Cross
.
And
if
Enemies
to
the
Cross
of
Christ
,
then
Enemies
to
all
those
Attributes
of
Wisdom
,
Power
,
Holiness
,
Truth
,
Justice
,
Mercy
,
which
God
glorified
in
the
Death
of
Christ
,
and
in
the
most
illustrious
manner
.
3.
Every
unrenew'd
man
,
though
never
so
richly
endowed
with
morals
,
is
a
Natural
Man
.
What
is
call'd
{αβγδ}
in
the
Text
,
is
called
,
1
Cor
.
2.14
.
{αβγδ}
,
one
that
hath
nothing
excellent
but
a
rational
Soul
.
As
{αβγδ}
is
opposed
to
{αβγδ}
,
it
is
a
Soul
jointur'd
in
the
richest
Dowry
of
Nature
.
And
as
opposed
to
{αβγδ}
,
a
fleshly
Man
,
it
notes
a
freedom
from
gross
pollutions
and
defilements
without
.
A
{αβγδ}
,
is
one
led
by
the
Rational
Dictates
of
his
Mind
,
and
{αβγδ}
is
a
man
led
by
his
Sensitive
Affections
.
Though
the
one
be
better
than
the
other
,
and
more
agreable
to
the
order
of
Nature
,
yet
both
being
corrupted
and
defiled
,
are
contrary
to
God
.
Suppose
a
Man
with
the
highest
Endowments
of
Reason
,
Wisdom
,
Understanding
,
Learning
,
as
wise
as
Solomon
,
and
suppose
him
as
rich
in
Morals
as
in
Intellectuals
;
yet
if
he
be
not
renewed
in
the
spirit
of
his
mind
,
Rom.
12.2
.
i
.
e
.
the
more
spiritual
and
rational
part
of
his
Soul
,
though
there
be
never
so
fair
a
frontispiece
,
colour
,
and
pretences
of
friendship
,
yet
such
a
Man
is
an
Enemy
;
because
by
all
that
strength
of
Nature
he
cannot
have
a
knowledge
of
spiritual
things
,
or
a
faith
in
God
;
and
without
a
knowledge
of
him
,
he
cannot
be
subject
to
him
;
and
without
faith
it
is
impossible
to
do
any
thing
to
please
him
.
The
civillest
Heathens
,
who
disdain'd
those
ugly
and
carnal
Sins
of
Drunkenness
,
Lust
,
&c.
yet
were
possessed
by
the
more
spiritual
Legions
of
Pride
and
Vain-glory
,
&c.
Though
you
have
not
outwardly
the
filthiness
of
the
Flesh
,
yet
you
may
flow
with
a
greater
filthiness
of
the
Spirit
.
External
Acts
of
pollution
are
more
abhorred
by
Reason
,
because
they
are
more
brutish
,
they
degrade
the
Nature
of
a
Man
,
and
disgrace
his
Person
.
But
in
Heart-sins
,
though
there
be
not
so
much
of
discredit
,
there
is
more
of
enmity
.
2.
What
kind
of
Enmity
this
is
.
1.
I
understand
it
of
Nature
,
not
of
Actions
only
.
Every
Action
of
a
Natural
Man
is
an
Enemy's
Action
,
but
not
an
Action
of
Enmity
.
A
Toad
doth
not
envenome
every
spire
of
Grass
it
crawls
upon
,
nor
poison
every
thing
it
toucheth
,
but
its
Nature
is
poisonous
.
Certainly
every
man's
Nature
is
worse
than
his
Actions
:
As
Waters
are
purest
at
the
Fountain
,
and
poison
most
pernicious
in
the
Mass
,
so
is
Enmity
in
the
heart
.
And
as
Waters
relish
of
the
Mineral-Vein
they
run
through
,
so
the
Actions
of
a
Wicked
man
are
tinctured
with
the
enmity
they
spring
from
,
but
the
mass
and
strength
of
this
is
lodg'd
in
his
Nature
.
There
is
in
all
our
Natures
such
a
devilish
contrariety
to
God
,
that
if
God
should
leave
a
man
to
the
current
of
his
own
heart
,
it
would
overflow
in
all
kind
of
wickedness
:
For
the
best
meer
Nature
hath
fundamentally
and
radically
as
much
of
this
enmity
,
as
the
worst
:
For
the
disposition
is
the
same
,
though
the
effects
may
be
restrain'd
in
some
men
more
than
in
others
.
No
man
is
any
more
born
with
a
love
to
God
,
than
he
is
with
the
knowledge
of
the
highest
Sciences
.
There
is
indeed
an
active
power
to
the
attainment
of
those
by
the
assistance
of
a
good
Education
;
but
man
hath
only
a
passive
power
to
the
other
,
as
being
a
Subject
passively
capable
of
the
Grace
of
God
.
The
inherency
of
this
enmity
in
our
Nature
the
Psalmist
expresseth
,
when
he
tells
us
,
Psal
.
58.3
,
4.
The
wicked
are
estranged
from
the
womb
,
they
go
astray
as
soon
as
ever
they
be
born
.
They
go
sinfully
,
before
they
go
naturally
.
Their
poison
is
like
the
poison
of
a
Serpent
,
which
you
know
is
radically
the
same
in
all
of
the
same
Species
.
2.
't
is
a
state
of
Enmity
.
Godly
men
may
do
an
Enemy's
Action
,
but
they
are
not
in
a
state
of
enmity
.
They
may
be
cheated
into
sin
,
but
they
do
not
dwell
in
it
;
they
may
fall
into
it
as
a
man
into
a
Ditch
,
but
they
lie
not
in
it
.
There
may
be
some
jarrings
between
God
and
a
regenerate
Man
;
God
may
be
displeased
with
him
,
and
he
disgusted
with
God
,
and
jealous
of
him
,
as
in
the
Case
of
Jonah
,
a
Type
of
Christ
;
but
there
is
not
a
stated
War
.
But
a
Natural
man
is
in
a
state
of
universal
contrariety
.
1.
All
times
,
it
s
rooted
in
the
Nature
of
a
man
.
't
is
call'd
a
root
of
bitterness
planted
in
a
man's
disposition
:
Therefore
bitterness
is
a
quality
essential
to
it
,
and
inseparable
from
it
:
For
while
it
remains
a
Root
,
it
will
remain
bitter
.
You
can
never
suppose
a
thing
to
exist
,
and
be
without
its
Nature
,
and
the
Modes
and
Qualities
due
to
such
a
Being
;
or
a
man
to
live
,
and
be
without
a
Soul
.
So
you
cannot
suppose
a
corrupted
Creature
to
be
one
moment
of
time
without
this
enmity
,
no
more
than
a
Serpent
can
be
imagin'd
to
retain
its
Nature
without
the
Venome
inherent
in
it
,
though
there
is
not
at
all
times
the
discovery
of
it
.
2.
In
every
sinful
Act.
Though
the
interest
of
particular
Sins
may
be
contrary
to
one
another
,
yet
they
all
conspire
in
a
joint
League
against
God
.
Seneca
.
Scelera
dissident
.
Sins
snarl
at
one
another
;
Covetousness
and
Prodigality
,
Covetousness
and
Intemperance
cannot
agree
,
but
they
are
all
in
an
amicable
combination
against
the
Interest
of
God
.
Jenkin
Jude
,
Part
2.
p.
522.
In
betraying
Christ
Judas
was
acted
by
Covetousness
,
the
High
Priest
by
Envy
,
Pilate
by
Popularity
,
but
all
shook
hands
together
in
the
murthering
of
Christ
.
And
those
various
Iniquities
were
blended
together
,
to
make
up
one
lump
of
Enmity
.
Though
in
every
Sin
there
is
not
an
express
hatred
of
God
,
yet
there
is
Odium
Dei
participativè
,
some
participation
of
hatred
of
him
.
As
all
virtuous
Actions
partake
of
the
nature
of
love
to
the
chiefest
good
,
our
beloved
Object
;
so
all
vicious
Actions
,
which
are
at
a
distance
from
the
chief
end
,
are
marshall'd
by
,
and
tinctur'd
with
that
inward
enmity
which
lurks
in
the
Soul
.
3.
Objectively
universal
against
all
the
Attributes
of
God
.
For
Sin
being
an
opposition
to
the
Law
of
God
,
is
consequently
a
contrariety
to
his
Will
,
and
his
Understanding
,
and
therefore
to
all
those
Attributes
which
flow
from
his
Will
,
as
Goodness
,
Righteousness
,
Truth
;
and
his
Understanding
,
as
Wisdom
,
Knowledge
.
Though
every
Law
proceeds
from
the
Will
of
the
Lawgiver
,
and
doth
formally
consist
in
actu
voluntatis
,
yet
it
doth
presuppose
actum
intellectus
,
i.e.
Though
it
doth
consist
in
the
Will
of
the
Law-giver
,
yet
it
presupposeth
the
Wisdom
of
the
Law-giver
to
be
the
Fountain
.
As
the
Understanding
of
God
doth
precede
the
Act
of
his
Will
,
so
every
Sin
being
against
the
Will
of
God
,
is
also
against
the
Infinite
Reason
and
Wisdom
of
God
,
which
is
the
foundation
of
all
his
Laws
.
3dly
.
This
enmity
against
God
't
is
habitually
seated
in
the
mind
.
Corruption
extends
its
Empire
as
large
as
Regeneration
;
but
this
is
seated
in
the
mind
,
and
the
most
spiritual
part
of
it
,
Rom.
12.2
.
renew'd
in
the
spirit
of
your
mind
;
it
doth
not
content
it self
with
the
Outworks
of
the
Affections
,
but
triumphs
in
the
chiefest
Fort
of
the
Soul
,
and
there
displays
its
Banners
.
The
great
contest
between
God
and
the
Devil
is
in
the
Understanding
and
Will
.
The
Standards
are
first
erected
there
.
As
in
Conversion
,
the
mind
is
first
enlightned
by
God
,
and
the
Will
first
inclin'd
;
so
in
Seduction
,
they
are
first
possessed
by
Satan
.
Hence
a
natural
man
is
describ'd
to
be
one
that
fulfils
the
desires
of
the
mind
,
as
well
as
of
the
flesh
,
Eph.
2.3
.
In
this
part
,
wherein
God
placed
the
most
splendid
part
of
his
Image
,
doth
the
Devil
diffuse
his
poison
:
And
Wisdom
,
the
chiefest
Flower
in
the
rational
part
of
Man
,
is
infected
with
this
Plague
,
for
that
is
devilish
too
,
Jam
.
3.15
.
The
mind
thus
infected
,
is
like
those
eminent
Persons
,
that
spread
the
contagion
of
their
Vices
to
all
their
Attendants
.
If
it
be
thus
in
the
noblest
and
governing
part
of
the
Soul
,
it
must
be
so
also
in
the
other
Faculties
,
which
are
directed
by
it
,
and
observe
the
dictates
of
it
.
Gurnal's
Christian
Armor
something
chang'd
.
The
other
Faculties
,
like
common
Soldiers
in
a
War
,
fight
for
the
Prey
and
Booty
;
but
the
Mind
,
the
Sovereign
,
being
fill'd
with
Principles
of
a
more
direct
contrariety
to
God
,
fights
for
the
superiority
,
and
orders
all
the
motions
of
the
lower
Rout
.
But
more
particularly
,
there
is
,
1.
Odium
aversionis
,
as
opposed
to
desire
.
Thus
man
hates
God
,
because
he
turns
from
him
.
Man
naturally
gives
his
vote
for
God's
absence
,
and
is
so
far
from
loving
the
practice
,
that
his
stomach
abhors
the
knowledge
of
God's
ways
,
Job
21.14
.
That
say
unto
God
,
Depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
ways
.
That
say
unto
God
.
No
Creature
durst
be
so
bold
to
say
it
to
God's
face
;
but
it
is
the
language
of
our
Natures
,
though
not
of
our
Tongues
.
We
desire
not
the
knowledge
of
thy
ways
.
The
Laws
and
ways
of
God
which
he
commands
us
to
walk
in
,
are
too
holy
,
righteous
and
spiritual
for
our
Corrupted
Nature
.
By
sin
we
stand
indebted
to
God
,
and
therefore
have
an
aversion
from
him
;
as
Debtors
hate
the
sight
of
their
Creditors
,
and
are
loth
to
meet
them
.
Adam
fled
from
God
,
when
he
had
run
upon
God's
Score
:
Sin
is
a
Disease
,
and
so
contrary
to
that
Physick
which
would
abate
the
violence
of
the
Humour
.
God's
presence
and
purity
is
too
dazling
a
sight
for
sinful
men
:
And
therefore
they
cannot
look
upon
God
,
but
are
like
sore
Eyes
that
are
distemper'd
with
the
Sun.
2.
Odium
Prosecutionis
,
which
implies
a
detestation
opposite
to
love
and
affection
.
And
so
there
is
not
only
an
aversion
from
God
,
but
an
opposition
to
him
.
Both
those
parts
of
hatred
are
describ'd
,
Col.
1.21
.
And
you
that
were
sometime
alienated
and
enemies
in
your
minds
by
wicked
works
.
Here
is
,
1.
Alienation
,
which
is
aversion
.
2.
Enmity
,
which
is
opposition
;
and
both
seated
in
the
mind
.
Though
some
expound
Alienation
according
to
outward
,
Enmity
according
to
inward
estate
.
But
the
Apostle
declares
hatred
to
be
compleat
in
those
two
,
Alienation
and
Enmity
,
which
is
both
in
Mind
and
Works
;
Mind
as
the
Seat
,
Works
as
the
issues
of
it
.
Enemies
in
disposition
and
action
,
principle
and
execution
.
This
Odium
persecutionis
is
,
1.
Natural
,
which
we
call
Antipathy
.
And
there
are
steps
of
this
among
many
Creatures
:
Many
men
have
an
abhorrency
to
some
kind
of
Meats
,
and
can
never
endure
the
taste
,
nor
the
sight
;
and
if
unawares
they
eat
any
of
that
disagreeing
sort
,
it
breeds
a
Distemper
in
the
Body
.
Some
men
have
had
antipathy
at
the
sight
of
some
Creatures
,
as
Germanicus
,
according
to
Plutarch's
relation
,
could
not
endure
the
crowing
of
a
Cock
.
Another
the
smell
or
touch
of
a
Rose
.
Antipathies
have
been
observed
between
some
Creatures
after
they
are
dead
.
The
Guts
of
a
Lamb
and
Wolf
upon
the
same
Instrument
can
never
be
tun'd
.
The
Blood
of
Dragons
and
Eagles
can
never
mix
together
.
Some
Plants
will
not
grow
by
one
another
.
There
is
not
such
a
hatred
absolutely
between
God
and
Man
,
though
there
be
between
God
and
Sin
:
Because
there
may
be
a
reconciliation
between
God
and
a
Sinner
,
but
not
between
God
and
Sin
:
For
Antipathies
are
irreconcileable
.
The
enmity
between
God
and
a
Sinner
is
not
founded
in
Nature
,
but
Corrupt
Nature
;
and
this
Nature
may
be
remov'd
by
satisfaction
and
regeneration
.
A
fundamental
Reconciliation
was
the
great
intendment
of
God
in
the
death
of
Christ
:
For
he
was
in
him
as
in
his
Ambassador
reconciling
the
World
unto
himself
:
And
an
actual
reconciliation
is
made
between
God
and
a
particular
Soul
at
the
first
instant
of
faith
;
though
this
reconciliation
be
made
between
God
and
Man
,
yet
not
between
God
and
the
Corrupt
Nature
of
Man
:
For
it
would
be
against
God's
Nature
to
be
reconcil'd
to
that
,
though
he
be
his
Creature
;
because
since
his
Nature
is
infinitely
good
,
he
cannot
but
love
goodness
,
as
it
is
a
resemblance
of
himself
,
and
consequently
cannot
but
abhor
unrighteousness
,
as
being
most
distant
from
his
Nature
;
and
therefore
never
will
express
any
dearness
or
intimacy
to
man's
Corrupted
Nature
,
but
to
man
justify'd
and
regenerate
.
But
the
enmity
which
is
between
God
and
Sin
is
founded
in
the
Nature
of
God
,
and
the
Nature
of
Sin
.
Sin
being
the
summum
Malum
,
the
greatest
Evil
,
is
naturally
most
opposite
to
God
,
who
is
the
summum
Bonum
,
the
greatest
Good
.
So
that
God
can
never
be
reconcil'd
to
Sin
,
or
Sin
to
God
:
For
on
the
one
side
God
must
part
with
his
Holiness
,
or
Sin
with
its
Malice
and
Impurity
,
and
so
God
cease
to
be
God
,
or
Sin
cease
to
be
Sin
.
As
God
is
unchangeably
good
both
in
Nature
and
Decree
,
so
Sin
is
unchangeably
Evil
.
As
God
can
never
cease
to
be
good
,
so
Sin
can
never
cease
to
be
Sin
;
because
the
natural
imprinted
Law
of
God
can
never
cease
to
be
his
Law
,
because
it
is
grounded
upon
eternal
Principles
of
Righteousness
.
God's
Nature
is
against
Sin
:
For
if
his
hating
Sin
were
a
meer
voluntary
Act
,
he
might
then
either
love
it
,
or
detest
it
,
which
he
pleas'd
.
But
is
God
unrighteous
to
love
unrighteousness
?
No
,
't
is
a
voluntary
,
natural
Act.
The
hatred
Sin
hath
to
God
,
hath
no
mixture
of
love
;
the
hatred
a
man
hath
to
God
,
may
have
some
mixture
of
a
natural
love
,
because
of
the
kindness
he
knows
he
receives
from
God
.
2ly
.
Acquired
hatred
,
which
is
grounded
upon
diversity
of
interests
.
Various
interests
must
have
contrary
means
for
the
attainment
of
their
ends
.
The
interest
of
a
Sinner
as
such
,
qua
talis
,
consists
in
gratifying
the
importunities
of
his
lusts
,
in
finding
out
occasions
of
pleasures
;
and
the
interest
of
God
lies
in
vindicating
the
Righteousness
of
his
Commands
,
and
maintaining
the
Truth
of
his
Threatnings
.
This
is
either
,
1.
Direct
.
When
a
Man
burns
with
a
desire
of
revenge
against
another
for
some
real
or
supposed
affront
,
endeavouring
to
do
him
all
the
ill
offices
in
his
Power
.
This
none
but
the
despairing
and
malicious
Devils
are
guilty
of
,
who
know
themselves
to
be
under
an
inevitable
Sentence
.
In
this
,
some
place
the
Sin
against
the
Holy
Ghost
,
and
make
it
to
be
a
direct
and
malicious
hatred
of
God
.
But
that
will
be
a
question
,
whether
a
Creature
in
a
possibility
,
and
probability
of
Salvation
,
and
presuming
upon
mercy
,
can
maliciously
take
up
Arms
against
God
as
God
.
For
as
I
believe
,
there
is
no
settled
Opinionative
Atheism
in
the
World
,
nor
a
man
ever
in
any
Age
,
that
did
deliberately
think
there
was
no
God
,
so
I
believe
there
is
no
setled
malice
against
God
.
But
there
may
be
a
malicious
contempt
of
Christ
,
such
as
Julian's
was
,
who
in
scorn
term'd
him
the
Galilaean
.
15.
Joh
.
24.
They
have
hated
me
,
and
my
Father
also
;
me
directly
,
my
Father
interpretatively
or
virtually
,
through
many
sins
.
Joh
14
9.
As
when
he
saith
,
those
that
have
seen
me
,
have
seen
my
Father
also
;
Me
plainly
,
evidently
,
in
my
Person
and
Works
;
my
Father
virtually
,
as
I
am
his
Extraordinary
Ambassador
in
the
World
,
to
represent
him
;
and
because
they
have
seen
the
power
of
my
Father
acting
in
and
by
me
in
the
Miracles
I
have
wrought
.
So
that
they
hated
the
Father
as
they
had
seen
him
;
i.e.
Not
directly
,
but
in
his
Agent
our
Saviour
.
Their
hatred
of
God
was
as
their
sight
of
God
had
been
.
2ly
.
Implicitè
&
interpretativè
.
Idem
velle
&
nolle
est
proprium
amicorum
.
Lovers
are
said
to
have
but
one
Soul
;
and
therefore
but
one
will
.
Men
love
not
the
things
that
God
loves
,
and
therefore
may
be
said
to
hate
him
.
A
Man
may
be
said
to
hate
God
,
as
Men
are
said
to
wrong
their
own
Souls
;
and
love
death
,
and
despise
their
own
Souls
,
Prov.
8.36
.
He
that
sins
against
me
,
wrongs
his
own
Soul
;
all
they
that
hate
me
love
death
.
Pro
.
15.32
.
He
that
refuseth
instruction
,
despiseth
his
own
Soul
.
Consecutivè
,
as
they
do
those
things
that
will
be
an
injury
unto
,
and
bring
death
upon
them
.
As
a
Thief
may
be
said
in
this
sense
to
hate
his
own
Life
,
because
he
doth
those
things
which
will
be
the
Occasion
and
meritorious
Cause
of
his
destruction
.
For
no
Man
doth
formally
love
death
as
death
,
or
despise
his
own
Soul
,
but
in
doing
those
things
,
the
effects
whereof
are
such
as
a
man
may
be
said
to
contemn
himself
.
So
Men
acting
those
things
which
justle
with
God's
Law
,
and
stand
diametrically
opposite
to
his
Will
,
are
said
to
hate
God
.
In
this
respect
,
Sin
is
call'd
a
contempt
of
God
,
not
formal
and
express
,
but
implicit
and
interpretative
,
because
by
Sin
the
Law
of
God
is
contemn'd
,
and
consequently
the
Authority
,
Will
,
and
Wisdom
of
the
Law-giver
,
1
Sam
.
2.30
.
They
that
despise
me
,
shall
be
lightly
esteem'd
.
The
nature
of
Hatred
being
thus
explain'd
,
let
us
see
what
kind
of
Enmity
against
God
this
is
.
1.
Negatively
.
1.
We
hate
not
God
as
God
.
't
is
not
the
primary
intention
of
a
Creature
to
set
it self
against
the
Nature
of
God
.
And
indeed
,
it
is
impossible
:
because
God
absolutely
consider'd
,
hath
all
the
attractives
of
Love
,
since
the
noblest
Perfections
of
the
Creatures
are
in
a
more
excellent
manner
united
in
him
as
the
Original
.
As
a
Man
cannot
will
sin
as
sin
,
because
it
is
purely
evil
;
and
therefore
cannot
be
the
object
of
the
Desire
,
since
his
Will
is
carry'd
out
to
things
under
the
notion
of
Good
:
So
we
cannot
hate
God
as
God
,
because
of
the
amiableness
of
his
Nature
;
and
what
we
conceive
good
,
cannot
be
the
object
of
contempt
.
No
man
can
hate
truth
as
truth
,
or
good
as
good
;
because
the
one
is
the
Proper
Object
of
his
understanding
,
the
other
of
his
Will
,
though
he
may
hate
them
both
under
an
apprehension
,
that
they
are
evil
,
and
inconvenient
to
him
.
Non
potest
esse
motivum
Voluntatis
ad
odium
.
Banez
in
22
da
.
q
.
34
art
.
2.
God
in
himself
,
as
he
is
known
by
an
open
Vision
,
cannot
be
a
motive
to
Enmity
,
no
,
not
to
the
Devils
themselves
,
but
as
they
apprehend
his
Nature
destructive
of
their
well-being
.
We
never
yet
met
with
any
so
monstrously
base
,
as
to
hate
a
Creature
as
a
Creature
;
or
Man
as
Man
;
not
a
Toad
or
a
Serpent
as
a
Creature
,
but
as
it
is
venomous
.
And
though
Timon
was
sirnam'd
{αβγδ}
,
because
possess'd
with
a
melancholly
kind
of
hatred
;
yet
he
profess'd
he
hated
bad
Men
,
because
of
their
Vices
;
and
good
Men
,
because
they
did
not
concur
with
him
in
so
intense
and
exact
a
hatred
of
the
Enormities
of
the
World
.
And
as
it
is
impossible
that
we
should
hate
a
Creature
under
the
notion
of
a
Creature
,
because
there
is
nothing
in
the
simple
notion
of
a
creature
contrary
to
us
,
but
in
regard
of
some
appropriated
nature
of
this
or
that
Creature
of
a
different
or
contrary
stamp
to
our
own
;
so
neither
can
we
hate
God
as
God
,
because
in
the
general
and
abstracted
notion
of
God
,
there
is
nothing
contrary
to
Man
,
no
nor
to
corrupted
Man
,
but
he
is
an
infinite
Mirror
of
Goodness
,
and
ravishing
Loveliness
.
2ly
.
We
hate
not
God
as
Creator
and
Preserver
.
Hatred
always
supposeth
some
injury
either
real
or
imaginary
,
or
at
least
the
fear
of
some
.
And
our
hatred
doth
evaporate
,
when
we
find
him
to
be
good
,
whom
we
hated
under
a
conceit
of
being
bad
,
or
when
our
supposed
injuries
are
recompenced
by
comforting
benefits
.
What
Servant
can
disdain
his
Master
for
feeding
him
,
or
what
Child
hate
his
Father
for
begetting
and
maintaining
him
?
This
is
contrary
to
the
common
sparks
of
ingenuity
,
which
are
in
the
natures
of
Men
,
and
against
their
natural
interest
.
Reason
will
acquaint
men
with
a
First
Cause
;
and
that
their
Beings
are
produced
and
preserved
by
a
power
superior
to
their
own
.
Who
can
loath
this
infinite
Sun
for
the
constant
refreshment
they
receive
by
his
beams
and
influences
,
any
more
than
a
man
can
hate
the
created
Sun
,
for
the
kindly
warmth
darted
upon
him
?
In
this
respect
natural
men
from
a
common
ingenuity
,
have
some
starts
of
love
to
God
,
though
this
is
not
a
love
of
a
right
impression
:
because
it
respects
not
the
Excellency
of
God's
Nature
,
but
the
agreeableness
of
his
benefits
to
us
,
and
so
is
rather
a
self-love
,
as
terminated
principally
in
our
own
welfare
,
sustain'd
and
increas'd
by
the
influence
of
his
Providence
.
Sometimes
this
love
to
God
,
which
a
wicked
Man
thinks
himself
endued
with
,
is
rather
an
Enmity
,
when
he
loves
God
with
an
only
respect
to
his
own
corrupt
Ends.
As
when
he
professeth
an
affection
to
God
for
his
preservation
,
that
he
may
the
longer
continue
in
the
society
of
his
darling
lusts
.
Or
when
he
loves
God
for
the
wealth
he
gives
him
;
Because
he
hath
thereby
the
more
materials
for
his
luxury
and
voluptuousness
:
This
is
such
an
affection
to
God
,
which
may
be
term'd
an
Enmity
,
since
it
is
subordinate
to
the
love
of
his
brutish
lusts
.
't
is
a
love
of
him
for
those
mercies
which
he
turns
into
fuel
to
support
his
natural
contrariety
against
God
.
2ly
.
Positively
.
1.
We
hate
God
as
a
Soveraign
.
Man
cannot
endure
a
superior
:
He
would
be
uncontrolable
.
Pharaoh's
principle
,
that
would
acknowledge
none
above
him
,
but
proclaim'd
War
against
Heaven
,
this
dwells
naturally
in
every
one
,
Psal
.
12.4
.
Our
Lips
are
our
own
,
who
is
Lord
over
us
?
Exod
.
5.2
.
Who
is
the
Lord
,
that
I
should
obey
his
Voice
,
to
let
Israel
go
?
I
know
not
the
Lord
,
neither
will
I
let
Israel
go
.
How
contemptible
doth
he
speak
of
God
,
which
is
the
dialect
of
every
man's
heart
?
Who
is
the
Lord
,
that
I
should
obey
his
Voice
,
and
let
my
dearest
carnal
pleasures
go
?
I
know
not
the
Lord
,
neither
will
I
let
them
depart
from
me
.
A
Desire
of
being
like
to
God
,
or
equal
to
him
in
Wisdom
,
was
the
first
Sin
of
Man
after
the
Creation
;
as
to
be
equal
to
God
in
Authority
and
Power
was
the
first
Sin
of
Devils
,
a
renouncing
of
God's
dominion
.
God
by
a
positive
Law
enjoyn'd
Man
not
to
eat
of
the
forbidden
Fruit
;
a
thing
in
it self
indifferent
,
but
commanded
for
the
trial
of
his
Obedience
,
to
see
whether
he
would
own
a
Subjection
to
God's
absolute
Will
,
and
abstain
from
things
desirable
in
themselves
,
because
of
the
meer
pleasure
of
the
Creator
.
But
by
his
transgression
he
disown'd
God's
right
of
commanding
,
and
his
own
duty
of
obeying
.
The
Devil
knows
by
his
own
temper
,
what
bait
Man
was
most
like
to
Catch
at
,
since
the
noblest
Creature
among
the
Animals
aim
most
at
superiority
and
victory
.
Nebuchadnezzar
,
who
was
for
this
aspiring
humour
to
be
accounted
and
worshipped
as
a
Soveraign
God
,
was
as
deservedly
as
disgracefully
turn'd
a
grazing
among
the
Beasts
.
And
the
great
charge
at
the
last
day
against
the
Sons
of
Men
,
will
be
,
that
they
would
not
have
God
,
or
Christ
of
his
appointment
,
to
reign
over
them
.
We
hate
God
as
a
Law-giver
.
As
he
is
peccati
prohibitor
,
Luk
.
19.27
.
't
is
impossible
that
man
should
do
otherwise
,
as
considered
in
the
nature
wherein
he
stands
,
because
it
is
as
natural
to
us
to
abhor
those
things
which
are
unsutable
and
troublesome
,
as
to
please
our selves
in
things
agreeable
to
our
minds
and
humours
.
But
since
Man
is
so
deeply
in
love
with
sin
,
accounting
it
the
most
estimable
good
,
he
cannot
but
hate
the
Law
which
checks
it
,
both
the
external
Precept
,
and
the
Counterpart
of
it
in
his
own
Conscience
,
because
the
strictness
of
the
Commands
molest
and
shackle
him
in
his
agreeable
Course
,
and
the
severity
of
its
threatnings
stare
him
in
the
face
with
Curses
.
As
the
Sea
foams
most
,
and
casts
up
most
Filth
,
when
the
impetuousness
of
it
is
restrain'd
by
some
Rock
,
or
bounded
by
the
Shore
.
't
is
not
the
Law
that
provokes
us
to
sin
directly
,
but
accidentally
,
because
of
our
Corruption
,
contrary
to
the
image
of
God's
Purity
in
the
Precept
.
For
we
look
upon
God
as
cruel
,
and
injurious
to
our
liberty
and
well-being
,
and
commanding
those
things
which
in
our
apprehensions
do
thwart
and
contradict
our
pleasures
.
This
Conceit
was
the
Hammer
whereby
the
hellish
Jael
struck
the
Nail
into
our
first
Parents
,
which
hath
convey'd
Death
and
Damnation
,
together
with
the
same
imagination
,
to
all
their
posterity
,
Gen.
3.5
.
God
doth
know
that
in
the
day
you
eat
thereof
,
your
Eyes
shall
be
opened
,
and
you
shall
be
as
Gods
,
knowing
Good
and
Evil
.
Alas
poor
Soul
!
God
knows
what
he
did
,
when
he
forbad
you
that
Fruit
,
he
was
jealous
you
should
be
too
happy
,
and
it
was
a
Cruelty
in
him
to
deprive
you
of
a
food
so
pleasant
and
delicious
.
't
was
for
this
end
the
Law
was
given
with
Thunderings
and
Lightnings
from
Mount
Sinai
,
to
enforce
an
awe
upon
Men
;
God
well
knowing
,
how
apt
we
are
to
break
the
Hedges
,
and
fly
from
Restraints
.
Hos
.
4.16
.
Mal
.
1.13
.
The
Sum
is
,
Man
would
be
as
a
Lamb
in
a
large
place
,
like
a
Heifer
sliding
from
the
yoke
.
He
snuffs
at
the
Commands
of
his
Lord
,
and
would
be
subject
to
no
Law
but
his
own
,
and
be
guided
by
no
Will
but
that
of
the
flesh
.
Have
you
not
many
times
wished
,
that
there
were
no
Law
,
or
that
it
were
not
so
strict
as
to
check
your
darling
lusts
?
What
is
this
but
an
Enmity
to
the
authority
of
that
Law
you
account
so
burdensome
?
2ly
.
We
hate
God
as
a
Judge
.
As
Autor
legis
,
and
Ultor
legis
.
As
Peccati
Prohibitor
,
and
Poenae
Executor
.
Fear
is
often
the
cause
of
hatred
.
{αβγδ}
.
Arist
.
Rhetr
.
lib
.
2.
cap
.
4.
All
men
have
a
fear
of
God
,
not
of
offending
him
,
but
of
being
punished
by
him
.
Corruption
kindles
this
Enmity
,
but
Fear
like
a
Bellows
enflames
it
.
When
men
know
they
deserve
punishment
,
they
must
needs
fear
,
and
consequently
disaffect
both
the
Author
and
Inflicter
of
it
.
Guilt
makes
Malefactors
tremble
at
the
report
of
a
Judge's
coming
.
All
the
Perfections
of
God
,
though
never
so
amiable
,
cannot
produce
any
true
Spiritual
Love
in
a
Natural
Man
,
though
he
be
never
so
specious
in
the
Eye
of
the
world
,
or
good-natur'd
to
his
fellow-creatures
,
while
he
lies
under
the
apprehensions
of
wrath
,
and
is
in
his
own
sense
concluded
under
an
eternal
doom
.
If
you
should
tell
a
Prisoner
,
That
his
Judge
is
a
brave
comely
genteel
Man
,
of
excellent
Accomplishments
,
and
unspotted
Innocency
,
would
this
commend
the
person
of
the
Judge
to
the
Prisoner
?
No
,
because
he
considers
him
not
in
his
Intellectual
or
Moral
Endowments
,
but
in
his
Political
Function
,
as
a
Judge
that
will
try
,
and
condemn
,
and
take
away
his
Life
.
This
hatred
of
God
is
stronger
or
weaker
according
as
the
Fear
is
.
And
therefore
in
Hell
it
's
in
its
Meridian
and
Maturity
,
and
most
proper
to
the
damn'd
Spirits
.
But
not
so
evident
in
this
World
,
unless
a
Man
be
brought
into
such
a
despairing
condition
as
Spira
was
,
who
professed
he
hated
God
upon
this
account
;
Because
the
acts
of
God
as
a
Judge
are
remote
,
and
Evils
at
a
distance
do
not
so
much
affect
us
,
because
we
flatter
our selves
with
hopes
of
escape
.
't
is
the
certainty
and
approach
of
Judgment
that
inspires
Fear
.
Evils
hurt
us
not
by
a
single
apprehension
of
their
nature
:
for
the
contemplation
may
be
delightful
,
as
a
picture
of
a
storm
at
Sea
,
or
a
battel
at
Land
;
but
they
affect
us
as
they
have
relation
to
us
;
That
which
was
the
Devil's
Language
to
Christ
,
Mat
.
8.29
.
What
have
we
to
do
with
thee
,
Jesus
,
thou
Son
of
God
?
art
thou
come
to
torment
us
before
the
time
?
This
is
the
dialect
of
our
hearts
,
Job
21.14
.
Depart
from
us
,
we
desire
not
the
knowledge
of
thy
ways
of
Holiness
,
nor
thy
ways
of
Justice
.
Well
then
,
Did
none
of
you
ever
rage
against
God
under
his
afflicting
hand
?
Were
you
never
like
wild
Beasts
,
ready
to
are
in
pieces
those
that
would
take
and
tame
you
?
Did
you
never
wish
,
that
God
were
so
careless
,
as
to
enact
no
Law
to
hurt
you
;
and
so
unrighteous
,
as
to
have
no
Justice
to
punish
you
?
Did
you
never
wish
him
stript
of
his
Preceptive
Will
,
and
his
Revenging
Arm
?
Have
you
not
wished
sometimes
,
that
the
Law
might
be
as
dead
a
letter
in
respect
of
Curses
,
as
it
is
in
respect
of
conveying
strength
for
the
performance
of
it
?
that
it
might
be
a
silent
Law
,
like
Eli
to
his
Sons
,
never
to
correct
you
?
3ly
.
When
this
fear
riseth
high
,
or
Men
are
under
a
sense
of
punishment
,
they
hate
the
very
being
of
God
.
This
riseth
so
high
,
that
it
aims
at
the
very
Essence
of
God
,
as
in
Spira's
Case
,
who
wished
that
he
could
destroy
him
.
Since
all
men
are
acted
by
a
principle
of
self-preservation
,
and
that
this
principle
is
universally
natural
,
and
predominant
,
it
will
move
them
to
take
away
the
Life
of
any
Person
,
rather
than
lose
their
own
Life
by
them
.
When
men
look
upon
God
as
a
Judge
and
Punisher
of
their
Crimes
,
if
they
could
by
any
means
,
yea
by
the
undeifying
of
God
himself
,
rescue
themselves
from
those
fears
,
there
is
self-love
enough
,
and
enmity
enough
against
God
in
them
to
quicken
them
to
it
.
There
is
no
doubt
but
the
damn'd
,
if
they
could
,
would
pull
God
out
of
his
Throne
to
have
ease
from
those
dreadful
torments
they
undergo
.
And
whatsoever
fearful
apprehensions
we
have
of
God
in
this
world
,
are
but
the
lower
degrees
of
that
hatred
which
the
damn'd
have
in
the
highest
.
But
that
I
may
not
send
you
so
far
as
Hell
for
a
proof
,
I
will
assert
,
That
the
wishing
,
nay
the
endeavouring
the
destruction
of
God
,
is
fundamentally
and
seminally
in
every
one
of
our
Natures
.
I
will
appeal
to
your selves
;
Did
none
of
you
ever
please
your selves
sometimes
in
the
thoughts
,
how
happy
you
should
be
,
how
free
in
your
lustful
pleasures
,
if
there
were
no
God
?
Have
you
not
one
time
or
other
wished
,
there
were
no
Law
given
above
to
restrain
you
,
no
Conscience
within
to
check
you
,
no
Judge
hereafter
to
Sentence
you
?
And
can
God
be
hated
worse
,
than
when
the
destruction
of
his
inseparable
Perfections
,
his
Holiliness
,
Righteousness
,
are
thought
so
desirable
?
It
is
a
wishing
the
destruction
of
his
Being
.
Hatred
as
defin'd
by
one
,
Scaliger
Exercit
.
316.
S.
1.
to
be
Appetitus
amorendi
rem
aliquem
.
As
Love
is
a
desire
of
union
,
Hatred
must
be
a
desire
of
separation
.
And
Aristotle
tells
us
,
That
Hatred
is
an
affection
of
a
higher
strain
than
Anger
,
because
it
desires
the
{αβγδ}
,
the
very
not
being
of
the
hated
Object
.
As
the
hatred
of
Sin
aims
at
the
destruction
of
Sin
,
and
men's
hatred
of
Saints
would
cause
their
Expulsion
out
of
the
World
;
so
the
hatred
of
God
is
a
desire
to
despoil
him
of
his
Being
.
And
their
not
doing
it
,
is
not
for
want
of
an
innate
disposition
,
but
for
want
of
strength
;
for
Men
hate
God
more
than
the
best
Saint
doth
Sin
.
All
hatred
includes
a
virtual
Murder
,
1
Joh
.
3.15
.
Whosoever
hates
his
brother
,
is
a
murderer
.
If
he
who
hates
his
Brother
is
in
the
Court
of
exact
Judgment
a
Murderer
of
his
Brother
,
he
that
hates
God
is
a
Murderer
of
God
.
The
more
self-love
we
have
,
the
more
we
shall
hate
that
which
we
judge
destructive
to
us
;
because
the
more
we
wish
well
to
our selves
,
the
more
we
wish
ill
to
that
which
we
imagine
contrary
to
our
well-being
.
And
since
we
hate
those
acts
of
God
which
flow
from
the
Righteousness
of
his
nature
,
we
consequently
rise
up
to
a
hatred
of
God's
being
;
because
he
could
not
be
God
,
unless
he
loved
righteousness
,
and
hated
iniquity
;
and
he
could
not
testify
his
love
to
the
one
,
or
his
loathing
the
other
,
but
in
encouraging
Goodness
,
and
witnessing
his
Anger
against
Iniquity
.
Man
would
have
God
at
the
greatest
distance
from
him
;
and
there
is
no
greater
distance
from
being
,
than
not
being
,
Job
21.14
.
who
say
unto
God
,
Depart
from
us
.
And
Psal
.
14.1
.
The
Fool
hath
said
in
his
heart
,
No
God
,
as
it
is
in
the
Hebrew
;
I
wish
there
were
no
God
,
and
this
is
founded
upon
sin
:
for
the
reason
rendred
,
is
,
that
they
are
corrupt
,
and
have
done
abominable
works
.
Hence
is
Sin
by
some
call'd
Deicidium
,
a
slaughtering
of
God
:
because
every
sin
being
Enmity
to
God
,
doth
virtually
include
in
its
nature
the
destruction
of
God
.
And
since
every
man
naturally
is
a
Child
of
the
Devil
,
and
is
acted
by
the
Diabolical
Spirit
,
Eph.
2.2
.
The
spirit
that
now
works
in
the
Children
of
disobedience
;
he
must
necessarly
have
that
nature
which
his
Father
hath
,
and
the
infusion
of
all
that
venom
which
the
Spirit
that
acts
him
,
is
possessed
with
,
though
the
full
discovery
of
it
may
be
restrain'd
by
various
Circumstances
.
And
this
assertion
seems
to
be
intimated
in
the
death
of
Christ
;
for
when
we
see
,
for
the
satisfaction
of
the
dishonour
done
to
God
,
Christ
must
die
for
Sin
,
it
intimates
,
that
if
it
were
possible
,
God
should
die
by
Sin
.
If
sin
can
be
expiated
by
no
less
than
the
blood
of
God
,
it
seems
to
imply
,
that
in
its
own
nature
it
aims
at
no
less
than
the
Life
of
God
;
because
all
God's
punishments
are
founded
in
lege
talionis
,
and
are
highly
Equitable
.
For
confirmation
,
That
a
state
of
Nature
is
a
state
of
Enmity
.
The
very
design
of
Christ
coming
into
the
World
being
an
errand
of
peace
,
and
the
management
of
this
design
both
when
he
was
conversant
in
the
World
,
and
since
his
ascension
,
being
to
reconcile
God
and
Man
,
and
to
promote
by
his
Spirit
an
acceptance
of
this
reconciliation
,
plainly
discovers
the
state
Man
was
in
,
wherein
Man
injur'd
God
,
and
was
punished
by
him
:
for
what
need
of
piecing
up
a
friendship
,
if
there
had
not
been
an
antecedent
Enmity
?
There
was
a
Moral
Enmity
against
God
on
our
parts
,
which
must
needs
draw
a
legal
Enmity
on
God's
part
against
us
.
But
the
Apostle
in
Rom.
5.10
.
declares
it
;
If
when
we
are
enemies
,
we
were
reconcil'd
to
God
.
If
when
we
were
enemies
,
we
all
of
us
;
not
the
best
Saint
on
Earth
,
nor
the
most
illustrious
glorifi'd
Saint
in
Heaven
,
but
had
once
this
black
Character
of
being
God's
Enemy
.
Not
a
Son
of
Adam
but
inherited
this
filthy
puddle
,
and
had
this
hostile
disposition
boiling
up
against
God
.
Every
Man
naturally
is
like
the
Lake
of
Sodom
,
that
no
holy
motion
can
flutter
over
it
,
but
falls
down
dead
,
being
choak'd
by
those
steams
which
exhale
from
the
corruption
of
the
heart
.
Rom.
1.30
.
Haters
of
God
,
{αβγδ}
signifies
to
hate
a
thing
as
Hell
;
't
is
deriv'd
from
{αβγδ}
,
one
of
the
Poetical
Rivers
of
Hell
,
and
signifies
a
more
intense
and
rooted
hatred
than
the
expression
of
the
LXX
,
Psal
.
139.21
.
{αβγδ}
.
The
most
desperate
enemy
God
hath
now
in
Hell
of
mankind
,
had
not
a
blacker
Soul
at
his
Nativity
,
than
every
one
of
us
had
at
ours
.
Tit
.
1.
ult
.
The
Apostle
tells
us
of
some
that
denied
God
,
though
they
profess
they
knew
him
.
They
knew
him
notionally
,
and
denied
him
practically
,
yea
every
Attribute
of
his
,
and
his
very
Being
.
Deny'd
God!
There
are
the
Characters
of
a
Deity
engraven
upon
every
Man
by
nature
,
so
deeply
in
Men's
Consciences
,
that
it
is
impossible
for
all
the
malice
of
the
Devil
to
raze
it
out
.
But
if
we
make
a
judgment
of
Men's
hearts
by
the
Counterpart
of
them
in
their
Lives
,
and
consider
Men's
Practices
,
which
are
the
best
indexes
of
their
Principles
,
we
shall
quickly
find
by
tracing
the
streams
how
corrupt
the
Fountain
is
.
Luk
.
19.29
.
This
Enmity
is
against
the
Soveraignty
of
God
.
Men
will
not
have
God
reign
over
them
:
They
will
not
have
God
for
their
Governour
,
nor
his
Law
for
their
Rule
.
Our
created
Arms
cannot
reach
Heaven
,
to
pull
God
from
his
Throne
;
but
there
is
a
radical
disposition
in
Man
to
do
it
,
had
he
ability
equivalent
to
his
Corruption
.
For
what
is
the
great
quarrel
between
God
and
Man
,
but
this
,
Whose
Will
,
and
whose
Authority
shall
stand
?
While
we
exclude
him
from
being
the
Lord
of
our
Hearts
,
we
would
exclude
him
from
being
the
Lord
of
the
World
;
for
that
unjust
principle
which
doth
deprive
him
of
the
heart
,
would
deprive
him
also
of
the
other
;
to
which
God
hath
no
greatet
Right
,
nor
no
juster
Title
than
he
hath
to
our
heart
,
over
which
we
will
not
let
him
reign
.
Sin
is
therefore
call'd
Rebellion
;
which
is
a
denial
of
subjection
to
him
as
our
Lord
;
't
is
an
act
of
Disloyalty
,
a
breach
of
Allegiance
.
As
the
Jews
say
of
every
Judgment
upon
them
,
That
there
is
some
of
the
dust
of
the
golden
Calf
;
i.e.
something
of
the
punishment
of
their
first
Idolatry
.
So
we
may
say
,
That
in
every
Sin
there
is
a
taint
of
that
first
Prodigious
ambition
of
our
first
Parents
,
which
cost
them
and
their
posterity
so
dear
,
viz.
That
we
would
be
as
Gods
,
we
would
be
God's
equals
,
if
not
superiors
.
The
Enmity
against
this
Soveraignty
is
in
three
things
:
-
1.
In
the
breach
of
God's
Laws
.
-
2.
In
setting
up
other
Soveraigns
.
-
3.
In
usurping
God's
Prerogative
.
1.
In
the
breach
of
God's
Laws
.
That
Servant
that
doth
not
perform
his
Master's
Command
,
doth
virtually
deny
his
Authority
.
If
Obedience
be
a
sign
of
love
,
Disobedience
is
an
argument
of
hatred
.
Joh
.
14.15
.
If
you
love
me
,
keep
my
Commandments
.
If
Obedience
to
God
enobles
us
with
the
glorious
title
of
God's
Friends
,
Joh
.
15.14
.
Disobedience
to
God
must
needs
expose
us
to
the
unworthy
Character
of
his
Enemies
.
And
indeed
the
breach
of
God's
Laws
is
not
only
a
discarding
his
Soveraignty
,
but
a
casting
dirt
upon
his
other
Attributes
.
Rom.
7.12
.
For
if
his
Command
be
holy
,
just
,
and
good
;
if
it
be
the
image
of
God's
holiness
,
the
transcript
of
his
Righteousness
,
and
the
efflux
of
his
Goodness
,
then
in
the
breach
of
it
all
those
Attributes
are
despis'd
.
The
Law
is
then
slighted
as
it
is
a
Medal
of
God's
Holiness
,
as
it
is
equitable
in
its
self
,
and
as
it
is
in
its
goodness
design'd
for
our
conveniency
and
advantage
.
Therefore
by
the
Breach
of
one
point
of
the
Law
,
we
contract
virtually
the
guilt
of
the
Contempt
of
the
whole
Statute-book
of
God
,
Jam
.
2.10
,
11.
Whosoever
shall
keep
the
whole
law
,
and
yet
offend
in
one
point
,
he
is
guilty
of
all
;
because
the
Will
and
Authority
of
the
Lawgiver
,
which
gives
the
Sanction
to
it
is
oppos'd
:
Also
,
because
that
the
Authority
of
the
Lawgiver
,
which
is
not
prevalent
with
us
,
to
restrain
us
from
the
Breach
of
one
Point
,
would
be
of
as
little
force
with
us
to
restrain
us
from
the
Breach
of
all
the
rest
,
when
occasion
is
offer'd
;
because
also
the
Breach
of
any
one
Law
declares
a
want
of
that
Love
which
is
the
Sum
and
Spirit
of
the
whole
Law
.
This
Enmity
to
God's
Law
,
will
appear
in
these
Ten
Things
.
1.
Unwillingness
to
know
the
Law
of
God
,
enquire
into
it
,
or
think
of
it
.
Men
affect
an
Ignorance
of
God's
Command
;
they
are
loth
to
inform
themselves
;
they
hate
the
Light
,
which
would
both
discover
their
Spots
,
and
direct
their
Course
.
Hence
those
Expressions
,
Zech
.
7.11
.
Refusing
to
hearken
,
and
stopping
the
ears
that
we
should
not
hear
.
Rom.
3.10
.
None
understands
;
there
is
none
that
seeks
after
God
;
unwillingness
to
seek
the
knowledge
of
him
;
yea
,
though
it
be
the
most
advantagious
and
refreshing
to
their
Soul
;
yet
they
would
not
hear
,
Isa
.
28.12
.
When
God
presses
in
upon
them
by
inward
Motions
,
or
outward
Declarations
of
his
Will
,
they
secretly
desire
God
not
to
trouble
them
with
his
Laws
,
though
their
hearts
bear
witness
to
the
Righteousness
of
them
,
Isa
.
30.10
,
11.
Which
say
to
the
Prophets
,
Prophecy
not
unto
us
right
things
:
cause
the
Holy
One
of
Israel
to
cease
from
before
us
.
Let
not
the
Holy
One
of
Israel
trouble
us
with
any
of
his
Laws
,
but
leave
us
to
our
sinful
Labour
.
Herein
God
placed
their
Rebellion
,
v.
9.
Rebellious
children
,
that
will
not
hear
the
law
of
the
Lord
.
They
would
have
smooth
things
prophesied
to
them
;
they
would
partake
of
his
Mercy
,
but
would
not
imitate
his
Holiness
.
And
when
any
motion
of
the
Spirit
thrusts
it self
in
,
to
enlighten
them
,
they
exalt
themselves
against
the
knowledge
of
God
,
2
Cor
.
10.5
.
and
resist
the
Holy
Ghost
,
keep
their
Hearts
barr'd
,
that
he
may
not
have
admittance
.
The
word
{αβγδ}
,
Acts
7.51
.
is
emphatical
,
To
fall
against
;
as
a
Stone
or
any
other
ponderous
Body
falls
against
that
which
lies
in
its
way
;
they
would
dash
in
pieces
or
grind
to
powder
that
very
motion
which
is
made
for
their
instruction
,
yes
,
and
the
Spirit
too
which
makes
it
;
and
that
not
in
a
fit
of
Passion
,
but
from
an
habitual
Enmity
always
.
Whereas
a
faithful
Subject
or
Servant
who
loves
his
Prince
or
Master
,
would
fain
know
what
his
Will
is
,
and
what
Laws
are
order'd
,
that
he
may
observe
them
.
But
when
men
have
a
superficial
knowledge
of
God's
Laws
by
Education
,
or
Attendance
upon
a
godly
and
able
Ministry
,
yet
they
are
loath
to
retain
it
,
negligent
in
improving
it
;
they
easily
let
it
slip
from
them
,
their
minds
have
not
delight
to
employ
themselves
in
meditating
of
it
,
or
to
know
the
spirit
of
it
,
which
the
Psalmist
fixes
as
the
Character
of
a
Godly
Man
,
Ps.
1.2
.
Men
are
more
generally
fond
of
the
Knowledge
of
any
thing
,
than
of
God's
Will
.
Do
not
the
most
of
Men
,
that
are
intent
upon
Knowledge
,
spend
more
Time
,
and
engage
more
serious
and
affectionate
Thoughts
in
the
study
of
some
Science
or
Trade
,
than
in
the
Knowledge
of
God's
Will
?
With
what
readiness
and
dexterity
will
a
man
discourse
about
Philosophy
,
Mathematicks
,
History
,
&c.
but
any
discourse
of
God
began
in
Company
,
strikes
them
dead
:
He
is
quite
at
a
loss
in
the
Knowledge
of
Him
and
his
Will
,
which
was
the
great
End
of
his
coming
into
the
World
,
and
the
great
Concern
of
his
Soul
.
But
if
a
man
doth
desire
to
know
the
Law
of
God
,
it
is
many
times
more
out
of
a
curiosity
and
natural
itch
to
know
,
than
any
design
to
come
under
the
Power
of
it
;
therefore
many
Men
that
can
dispute
for
the
Principles
of
Religion
,
are
asham'd
of
the
practice
,
and
asham'd
to
discourse
much
of
the
practical
part
of
it
;
which
is
a
contradictory
thing
:
for
can
the
profession
be
honourable
,
if
the
practice
be
vile
?
If
the
principles
be
true
and
good
,
and
worthy
to
be
known
,
why
are
they
not
practised
?
If
the
Practice
be
disgraceful
,
why
are
the
Principles
which
lead
to
such
Practices
,
professed
and
studied
?
Whence
can
this
affected
Ignorance
of
Gods
Laws
,
this
careless
enquiry
into
his
Will
arise
,
but
from
an
Enmity
against
it
,
for
fear
they
should
be
disturb'd
by
it
in
the
pursuit
of
their
carnal
pleasures
?
therefore
they
account
the
Word
of
the
Lord
a
reproach
to
them
and
their
ways
,
and
a
rtouble
to
have
their
Consciences
set
on
work
by
the
Law
that
galls
them
,
Jer
.
6.10
.
2ly
.
Unwillingness
to
be
determin'd
by
any
Law
of
God
.
When
Men
cannot
escape
the
convincing
Knowledge
of
the
Law
,
but
it
breaks
in
upon
them
as
the
Morning-light
,
they
set
up
their
Carnal
Resolutions
against
it
,
Jer
.
44.16
.
As
for
the
word
which
thou
hast
spoken
to
us
in
the
name
of
the
Lord
,
we
will
not
hearken
unto
thee
:
And
harden
their
hearts
with
a
stoutness
against
God
,
Mal
.
3.13
.
Refuse
to
walk
in
his
law
,
Psal
.
78.10
.
Though
it
be
a
strength
to
them
,
yet
they
will
not
,
Isa
.
30.15
.
they
would
rather
guide
themselves
to
destruction
,
than
be
under
God's
Conduct
to
happiness
:
They
would
rather
be
their
own
Rulers
,
than
God's
Subjects
.
Men
naturally
affect
an
unbounded
Liberty
;
would
not
have
the
Bridle
of
a
Command
to
check
them
,
or
be
hedg'd
in
by
any
Law
:
They
think
it
too
slavish
a
thing
to
be
guided
by
the
will
of
another
:
They
are
well
compared
to
the
Wild
Ass
,
that
loves
to
snuff
up
the
Wind
at
her
pleasure
in
the
Wilderness
:
They
will
take
their
own
course
,
rather
than
come
under
the
guidance
of
God
,
Jer
.
2.24
.
Since
the
Law
checks
the
inward
Operations
of
the
Soul
,
and
would
keep
them
from
inward
as
well
as
outward
compliances
with
Sin
;
they
therefore
account
it
a
heavy
Yoke
to
be
so
strictly
regulated
as
not
to
have
their
secret
retirements
and
dalliances
with
sin
in
their
thoughts
.
Let
not
God
speak
to
us
,
say
the
Jews
,
Exod
.
20.19
,
20.
lest
we
dye
.
One
would
think
it
was
the
Terror
of
the
Thunderclaps
wherewith
the
Law
was
proclaimed
,
that
made
them
so
unwilling
to
hear
God
speak
to
them
.
But
the
Apostle
tells
us
it
was
the
hatred
of
the
Law
it self
;
Heb
.
12.20
.
For
they
could
not
endure
that
which
was
commanded
;
which
Particle
,
For
,
shews
it
to
be
a
reason
why
they
desir'd
the
word
should
not
be
spoken
to
them
any
more
.
They
had
a
natural
unwillingness
to
be
guided
by
any
Statute
of
God's
enacting
.
Had
they
been
only
afraid
of
those
terrible
Lightnings
,
without
any
aversion
to
God
himself
,
methinks
they
should
not
so
suddenly
after
have
preferred
a
Golden
Calf
,
the
similitude
of
the
Egyptian
Idol
,
and
put
the
Name
of
God
upon
it
,
and
ascribe
to
it
their
Deliverance
from
Egypt
,
which
had
been
wrought
,
not
by
a
senseless
Calf
,
but
an
Almighty
and
outstretched
Arm.
Therefore
in
the
Charge
God
brought
against
them
,
Lev
.
26.43
.
Because
,
even
because
they
despised
my
judgments
,
and
because
their
soul
abhorred
my
statutes
;
he
accuseth
them
not
only
of
despising
his
Judgments
,
but
of
a
rooted
abhorrency
of
them
even
in
their
Souls
.
There
is
not
a
Law
but
the
heart
of
man
naturally
hath
a
secret
and
rooted
detestation
of
.
Hence
man
is
said
to
make
void
the
Law
of
God
,
Psal
.
119.126
.
They
have
made
void
thy
law
.
To
make
it
of
no
obligation
to
them
,
as
if
it
were
an
Almanack
out
of
date
;
which
Christ
calls
a
making
the
law
of
none
effect
,
Mat
.
15.6
.
{αβγδ}
;
you
have
unlorded
the
Law
;
put
it
out
of
Commission
;
thrown
off
all
the
power
and
Dominion
of
it
:
Which
Law
God
values
more
than
he
doth
the
whole
World
;
nay
,
the
least
tittle
of
it
is
so
dear
to
him
,
that
it
shall
stand
,
when
Heaven
and
Earth
shall
fall
.
And
to
vindicate
the
Honour
of
it
,
he
would
have
his
Son
to
dye
for
a
Satisfaction
for
the
breach
of
it
.
So
that
if
a
man
could
destroy
the
whole
World
,
it
were
not
so
bad
as
Sin
,
which
is
an
unlording
that
which
is
an
act
of
God's
Royalty
,
a
Copy
of
his
Holiness
;
whereas
the
making
the
World
was
but
an
act
of
his
Wisdom
and
Executive
Power
;
nay
,
God
would
not
be
so
angry
at
it
;
because
his
Power
is
by
that
contemned
;
but
in
this
,
his
Holiness
,
which
is
an
Attribute
he
doth
particularly
delight
in
.
3.
Violence
man
offers
to
those
Laws
,
which
God
doth
most
strictly
enjoin
,
and
which
he
doth
most
delight
in
the
performance
of
.
If
a
man
be
willing
to
be
determin'd
by
some
Law
of
God
,
it
's
not
because
it
is
his
Law
,
but
because
it
doth
not
run
counter
to
some
beloved
Lust
of
his
.
But
when
God
enjoins
any
thing
which
is
against
the
beloved
interest
of
the
flesh
he
flies
out
in
rage
against
God
;
and
the
interest
of
his
corrupt
Affection
excites
him
to
a
loathing
of
that
wich
is
truly
good
.
The
strictness
of
the
Law
,
which
natural
men
account
their
Band
and
Shackle
,
is
the
ground
of
their
Quarrel
with
God
,
the
reason
of
their
Rage
and
their
Counsel
against
God
and
his
Christ
:
Psal
.
2.3
.
Let
us
break
their
bands
,
and
cast
away
their
cords
from
us
:
All
this
was
,
ver
.
1
,
2.
for
the
strictness
of
his
Law
;
which
Grotius
understands
of
the
Law
of
Moses
,
and
all
the
Rights
of
it
;
but
meant
certainly
of
the
Evangelical
Law
of
Christ
,
the
Psalm
being
a
Prophecy
of
him
.
If
a
man
be
willing
to
comply
with
any
Law
of
God
,
it
is
as
it
prohibits
some
outward
Carnal
Sins
;
but
the
more
spiritual
the
Law
,
the
more
averse
the
Heart
.
The
more
spiritual
the
Law
is
,
the
more
doth
indwelling
Sin
exercise
its
Power
,
and
endeavour
to
encrease
our
slavery
;
Rom.
7.14
.
The
law
is
spiritual
,
but
I
am
carnal
,
sold
under
sin
.
The
Apostle
there
intimates
,
that
our
Carnality
,
our
Slavery
to
Sin
,
the
Enmity
of
our
hearts
to
God
,
is
best
discerned
by
comparing
man
with
the
Spirituality
of
the
Law
.
The
Jews
were
much
for
Sacrifices
,
and
very
diligent
in
them
,
which
were
but
the
Skirts
of
the
Law
,
and
which
God
did
not
principally
require
at
their
hands
;
but
for
Holiness
,
Mercy
,
Pity
,
and
other
duties
most
valued
by
God
,
they
were
mere
strangers
unto
them
.
Men
will
grant
God
the
Lip
,
and
the
Ear
,
but
deny
him
that
which
he
most
calls
for
,
viz
the
Heart
.
The
more
earnestly
Conscience
doth
at
any
time
urge
the
Law
,
the
more
furiously
will
the
Flesh
act
against
it
.
Rom.
7.8
.
But
sin
taking
occasion
by
the
commandment
,
wrought
in
me
all
manner
of
concupiscence
.
Like
as
the
boisterous
Waves
,
which
roar
most
at
that
Bank
or
Rock
which
forbids
their
progress
;
or
like
Wind
,
which
pent
within
the
narrow
compass
of
the
Earth
,
grows
more
violent
.
Had
not
God
commanded
some
things
so
strictly
,
they
had
not
been
broken
so
frequently
.
God's
righteous
Laws
,
which
are
intended
to
check
our
Corruptions
,
are
occasions
to
enrage
them
;
as
the
Vapour
in
a
Cloud
ends
in
a
tearing
Clap
of
Thunder
when
it
meets
with
opposition
.
We
shall
find
our
hearts
most
averse
from
the
observation
of
those
Laws
which
are
eternal
and
essential
to
Righteousness
,
which
God
could
not
but
command
,
as
he
is
a
righteous
Governor
;
in
the
observance
of
which
we
come
nearest
to
him
,
and
express
his
Image
more
illustriously
.
As
those
Laws
for
an
inward
and
Spiritual
Worship
of
God
,
the
loving
God
with
all
our
Heart
and
Soul
;
God
cannot
in
regard
of
his
Holiness
and
Righteousness
command
the
contrary
to
this
.
These
our
hearts
most
swell
at
;
those
our
Corruptions
snarl
at
most
;
whereas
those
Laws
that
are
only
morally
positive
,
or
those
that
are
only
positive
,
and
have
no
intrinsick
Righteousness
in
them
,
but
depend
purely
upon
the
Will
of
the
Lawgiver
,
and
may
be
changed
at
pleasure
,
(
which
the
other
that
have
an
intrinsick
Righteousness
cannot
)
:
such
as
the
Ceremonial
part
of
Worship
,
and
the
Ceremonial
Law
among
the
Jews
;
these
we
can
comply
better
with
,
than
with
those
Laws
which
have
an
essential
Righteousness
in
them
,
and
express
more
in
them
the
Righteousness
of
God's
Nature
.
4ly
.
Man
hates
his
own
Conscience
,
when
it
puts
him
in
mind
of
the
law
of
God
.
Man
cannot
naturally
endure
a
quick
and
lively
practical
thought
of
God
and
his
Law
,
and
is
an
Enemy
to
his
own
Conscience
for
putting
him
in
mind
of
God
.
This
is
evidenced
by
our
stifling
of
Conscience
,
when
it
doth
dictate
any
practical
conclusions
from
the
Law
,
and
would
stamp
suitable
impressions
upon
the
Soul
.
As
it
is
an
evidence
of
an
Enmity
in
one
Man
against
another
,
when
he
cannot
bear
his
Company
,
nor
endure
to
hear
him
speak
;
so
it
is
an
evidence
of
an
Enmity
to
God
,
when
a
Man
cannot
cannot
endure
to
listen
to
that
which
is
in
himself
,
and
more
intimate
with
him
than
any
Friend
he
hath
,
for
the
wholesome
and
necessary
advice
it
gives
him
as
God's
Viceroy
in
him
.
Which
is
not
an
Enmity
to
Conscience
it self
,
or
to
its
act
of
self
reflection
,
but
to
the
matter
of
it
as
it
is
God's
Vicegerent
and
Representative
,
and
bears
the
marks
of
his
Authority
in
it
,
and
presseth
the
holy
Law
of
God
upon
the
mind
and
heart
.
Because
in
other
cases
this
self-reflecting
act
of
Conscience
is
welcome
,
and
is
cherished
,
where
it
doth
not
act
in
a
way
of
Soveraignty
deriv'd
from
God
,
but
suitable
to
natural
affections
.
As
suppose
a
Man
hath
in
a
passion
struck
his
Child
that
caus'd
some
great
mischief
to
him
,
his
Conscience
reflecting
upon
him
afterwards
,
will
be
welcome
,
and
shall
work
some
tenderness
in
him
,
which
it
shall
not
do
in
the
more
spiritual
concerns
of
God
,
but
shall
rather
be
loathed
by
him
as
a
busy-body
.
And
by
such
frequent
oppositions
of
Conscience
,
this
Enmity
doth
so
far
prevail
,
that
the
Soveraignty
of
Conscience
seems
to
be
quite
Cashier'd
,
insomuch
that
it
ceaseth
with
any
efficacy
to
spur
on
the
Soul
to
good
,
or
withdraw
it
from
evil
;
and
being
overpower'd
by
sinful
habits
,
its
Commands
grow
weak
,
and
it
sits
labouring
like
a
Magistrate
that
cannot
stem
the
tide
of
ill
manners
in
a
Commonwealth
;
it
enjoins
as
if
it
had
no
mind
to
be
observ'd
.
't
is
upon
this
account
that
Men
oftentimes
cannot
endure
to
hear
any
gracious
Discourses
of
God
,
because
they
excite
unwelcome
reflections
in
their
own
Consciences
;
which
instead
of
reforming
them
,
do
more
distemper
them
;
as
the
sweetest
Perfumes
affect
a
weak
Head
with
Aches
.
Now
since
Men
hate
their
own
Consciences
for
putting
them
in
mind
of
God's
Laws
,
it
is
clear
that
they
hate
God
himself
,
because
Conscience
is
God's
Officer
in
them
:
Since
they
would
destroy
the
Memorials
and
Prints
of
God
in
the
Conscience
:
Since
they
would
destroy
God's
Commissioner
for
doing
his
work
,
they
would
destroy
God
himself
.
The
Apostle
therefore
calls
Disobedience
to
the
Light
of
Nature
,
a
Contention
,
Rom.
2.8
.
To
them
that
are
contentious
,
and
obey
not
the
truth
,
{αβγδ}
,
that
act
out
of
Contention
:
It
must
be
a
Contention
against
Conscience
,
the
Light
of
Nature
,
and
consequently
against
God
:
for
the
Apostle
in
that
Chapter
speaks
of
Disobedience
to
the
Light
of
Nature
;
they
obey
not
the
Truth
,
out
of
Contention
against
it
,
and
against
God
,
who
hath
published
that
Truth
,
and
had
imprinted
it
on
their
Souls
as
a
Guide
to
them
:
For
God
hath
put
into
Man
a
Conscience
as
his
Deputy
,
to
have
a
Command
over
him
,
and
to
keep
up
his
Prerogative
as
a
Lawgiver
in
him
.
And
as
the
disowning
the
Principles
of
the
Christian
Doctrine
,
after
a
taste
and
profession
,
is
a
crucifying
of
Christ
,
Heb
.
6.6
.
Seeing
they
crucify
to
themselves
the
Son
of
God
afresh
,
and
put
him
to
an
open
shame
:
And
a
real
acting
that
in
Spirit
upon
his
Doctrine
,
which
the
Jews
did
upon
his
Body
;
it
being
an
accounting
him
an
Impostor
,
and
disowning
all
the
Excellency
of
his
Person
and
Offices
;
and
an
implicit
Assertion
,
That
there
is
nothing
in
him
worthy
their
desire
;
and
this
Crucifying
,
{αβγδ}
,
[
It
may
be
in
themselves
,
as
well
as
to
themselves
]
in
themselves
,
the
Common
Works
of
Christ
upon
them
,
was
in
effect
the
killing
of
his
Person
:
So
by
the
Rule
of
Proportion
,
every
Sin
against
Conscience
,
and
blotting
out
Common
Principles
,
is
not
only
a
Contention
against
God
,
but
an
interpretative
destroying
of
him
,
and
putting
God
to
shame
,
who
is
the
Engraver
of
those
Principles
,
and
that
Law
of
Nature
in
Man
.
5ly
.
Man
sets
up
another
Law
in
him
,
in
opposition
to
the
Law
of
God
.
A
Sinner
looks
upon
God
as
too
severe
a
Task-master
,
and
his
Laws
as
too
hard
a
Yoke
;
as
though
God
were
cruel
and
injurious
to
the
liberty
of
his
Creature
,
and
envied
Man
of
well
being
,
and
a
due
pleasure
,
Gen.
3.5
.
God
knows
,
that
in
the
day
you
eat
thereof
,
your
eyes
shall
be
opened
.
It
was
the
Old
Charge
the
Devil
brought
against
God
to
Eve
,
and
the
same
Impressions
he
makes
still
upon
the
Minds
of
those
Children
of
Disobedience
,
in
whom
he
works
,
and
fills
them
with
unjust
Reflections
upon
God
.
Man
having
this
conceit
wrought
in
him
,
will
be
a
Law
to
himself
,
and
will
frame
a
Rule
subservient
to
his
own
Ends
,
Rom.
7.23
.
But
I
see
another
law
in
my
members
,
warring
against
the
law
of
my
mind
:
Which
is
call'd
the
law
of
sin
,
and
is
set
up
in
a
Warlike
and
Authoritative
Opposition
against
the
Law
of
God
in
the
Mind
,
{αβγδ}
.
This
Law
of
Sin
is
nothing
else
but
the
setting
up
our
own
corrupt
Appetite
and
Will
against
God
.
As
corrupt
Reason
is
oppos'd
to
Gospel
,
so
corrupt
Will
is
oppos'd
to
Law
.
Sin
having
set
up
this
Law
,
makes
it
the
Measure
and
Rule
of
Righteousness
,
and
measures
also
the
Righteousness
of
God's
Law
by
this
Law
of
his
own
framing
;
nay
,
measures
the
Holiness
and
Righteousness
of
God
himself
by
it
.
This
is
horrible
,
to
makes
God's
Law
no
holier
than
our
own
,
and
to
square
God's
Holiness
and
Righteousness
according
to
our
Conceptions
;
as
if
God's
Holiness
were
to
be
tried
by
our
Measures
,
and
judged
by
our
Corruption
,
Psal
.
50.21
.
Thou
thoughtest
I
was
altogether
such
a
one
as
thy self
.
This
Men
do
when
they
plead
for
Sins
as
little
,
as
venial
,
as
that
which
is
below
God
to
take
notice
of
;
because
they
themselves
think
it
so
,
therefore
God
must
think
it
so
too
.
Man
with
a
Gyant-like
Pride
,
would
climb
into
the
Throne
of
the
Almighty
,
and
establish
a
Contradiction
to
the
Will
of
God
by
making
his
own
Will
,
and
not
God's
,
the
Square
and
Rule
of
his
Actions
.
This
Principle
commenced
,
and
took
date
in
Paradise
,
when
Adam
would
not
depend
upon
the
Will
of
God
reveal'd
to
him
,
but
upon
himself
,
and
his
own
Will
,
and
thereby
make
himself
as
God
.
This
is
the
hereditary
Disease
of
all
his
Posterity
,
to
affect
an
independency
,
and
leave
God's
directions
,
to
be
his
own
guide
.
And
this
is
the
great
Controversy
that
hath
been
ever
since
between
God
and
Man
,
Whether
he
or
they
shall
be
God
;
whether
his
Reason
or
Truths
,
or
their
Reason
;
his
Will
,
or
theirs
,
be
of
most
force
.
Just
as
the
dispute
was
between
Pharoah
and
God
,
who
should
be
God
;
whether
the
Great
Jehovah
,
or
a
petty
King
of
Egypt
.
And
what
saith
the
Psalmist
?
they
say
of
their
Tongues
,
Our
Tongues
are
our
own
,
who
shall
controul
us
?
but
more
truly
the
language
of
men's
hearts
,
Our
Wills
are
our
own
,
who
shall
check
us
?
This
is
the
thing
God
condemns
in
the
Jews
,
Isa
.
65.2
.
A
rebellious
people
,
that
walk
after
their
own
thoughts
:
They
would
set
up
their
own
Thoughts
above
his
Precepts
,
as
though
their
vain
Imaginations
were
a
more
just
and
holy
Rule
than
the
infinite
perfect
Will
of
God
.
As
in
Jer
.
18.12
.
We
will
walk
after
our
own
devices
.
We
will
be
a
Law
to
our selves
;
let
God
take
his
way
,
and
we
will
take
ours
.
't
is
not
perhaps
so
hainous
an
Idolatry
to
set
up
a
graven
Image
,
a
senseless
and
a
sinless
Stock
or
Stone
,
as
for
a
Man
to
set
up
his
own
sinful
corrupt
Affections
,
and
devote
himself
to
a
compliance
with
them
,
in
opposition
to
the
Righteous
Will
of
God
.
6ly
.
In
being
at
greater
pains
and
charge
to
break
God's
Law
,
than
is
necessary
to
keep
it
.
How
will
Men
rack
their
Heads
,
study
mischief
upon
their
Beds
,
wear
out
their
time
and
strength
in
Contrivances
to
satisfy
some
base
Lust
,
which
leaves
behind
it
no
other
recompence
but
a
momentary
pleasure
,
attended
at
length
with
unconceivable
horror
;
and
cast
off
that
Yoke
which
is
easy
,
and
that
Burden
which
is
light
,
in
the
keeping
whereof
there
is
great
reward
.
Mic.
6.7
,
8.
Wherewith
shall
I
come
before
the
Lord
?
Will
the
Lord
be
pleas'd
with
thousands
of
rams
,
or
with
ten
thousands
of
rivers
of
oyl
?
Shall
I
give
my
first-born
for
my
transgression
?
the
fruit
of
my
body
for
the
sin
of
my
soul
?
They
in
the
Prophet
would
be
at
the
Expence
of
One
thousand
of
Rams
,
and
Ten
thousands
of
Rivers
of
Oyl
;
offer
Violence
to
the
Principles
of
Nature
,
give
the
First-born
of
their
Bodies
for
the
Sin
of
their
Souls
,
rather
than
to
do
justice
,
love
mercy
,
or
walk
humbly
with
God
;
Things
more
easy
in
the
practice
than
the
Offerings
they
wish'd
for
.
Thus
Men
would
rather
be
Sin's
Drudges
,
than
God's
Freemen
;
and
neglect
that
Service
wherein
is
perfect
Freedom
,
for
that
wherein
there
is
intolerable
Slavery
;
They
will
make
a
combustion
in
their
Consciences
,
violate
the
reason
of
their
Minds
,
impair
the
health
of
their
Bodies
in
contradicting
the
Laws
of
God
,
and
prefer
a
sensual
satisfaction
with
toil
here
,
and
eternal
ruin
hereafter
,
before
the
honour
of
God
,
the
dignity
of
their
Nature
,
or
Happiness
,
or
Peace
and
Health
,
which
might
be
preserv'd
with
a
cheaper
Expence
than
they
are
at
to
destroy
them
.
7ly
.
In
doing
that
which
is
just
and
righteous
upon
any
other
consideration
,
rather
than
of
Obedience
to
God's
Will
.
When
Men
will
indent
with
God
,
and
obey
him
so
far
as
may
comport
with
their
own
Ends.
Unless
God
will
degrade
himself
,
to
submit
to
the
Conditions
of
their
interest
,
they
will
pay
him
no
Duty
of
Obedience
,
nor
render
him
a
grain
of
Service
.
What
is
Hypocrisy
,
a
Sin
so
odious
to
God
,
but
performing
Duties
materially
good
,
upon
any
other
consideration
,
rather
than
that
of
God's
Soveraignty
?
1st
.
Out
of
respect
to
some
humane
Consideration
.
When
Men
will
practise
some
Points
of
Religion
,
and
walk
in
the
track
of
some
Laws
of
God
,
not
out
of
Conscience
to
the
Command
,
but
the
Agreeableness
of
it
to
their
Humour
,
Constitution
,
or
Nature
;
Out
of
the
sway
of
a
Natural
Generosity
,
the
dictate
of
Carnal
Reason
,
the
byass
of
Secular
Interest
;
not
from
an
holy
Affection
to
God
,
an
ingenuous
Sense
of
his
Authority
,
or
voluntary-Submission
to
his
Will
.
As
when
a
man
will
avoid
swilling
,
not
because
God
forbids
it
,
but
because
it
is
attended
with
bodily
Indispositions
.
Or
when
a
man
will
give
Alms
,
not
with
respect
to
God's
Injunction
,
but
to
his
own
Natural
Compassion
,
or
to
show
his
Generosity
.
This
is
Obedience
to
his
own
Preservation
,
the
Interest
of
Moral
Virtue
,
not
to
God
.
Though
it
may
look
like
Virtue
,
yet
when
it
is
done
from
Custom
and
Example
,
without
a
due
regard
to
our
Soveraign
,
we
may
,
in
the
doing
it
,
be
rather
accounted
Apes
,
than
Christians
,
or
indeed
Men
.
This
seems
to
be
Obedience
in
the
Act
,
but
Disobedience
in
the
Motive
;
for
it
is
not
a
respect
to
God
,
but
to
our selves
:
At
the
best
it
is
but
the
performance
of
the
material
part
,
without
the
spiritual
Manner
,
which
is
most
regarded
by
God
.
Besides
,
if
we
observe
any
Law
upon
the
account
of
its
Suitableness
to
our
Natural
Sentiments
,
or
Carnal
Designs
,
we
shall
as
readily
disobey
,
when
it
crosses
the
Purposes
of
our
Minds
,
or
Desires
of
the
Flesh
;
for
our
Obedience
will
be
changeable
,
according
to
the
Mutations
we
find
in
our
own
humours
.
How
can
that
be
entit'led
an
Affection
to
God
,
which
is
as
mutable
as
the
interest
of
an
inconstant
Mind
?
Gen.
27.41
.
And
Esau
hated
Jacob
,
because
of
the
blessing
wherewith
his
Father
blessed
him
.
And
Esau
said
in
his
heart
,
The
days
of
mourning
for
my
Father
are
at
hand
,
then
will
I
slay
my
brother
Jacob
.
So
,
many
Children
that
expect
at
the
Death
of
their
Parents
great
Inheritances
,
may
be
very
observant
of
them
;
not
because
they
respect
God's
Commands
in
it
,
but
because
they
would
not
frustate
their
hopes
by
any
Disobligement
.
Esau
had
no
regard
of
God
in
decreeing
his
Brother's
Death
,
though
he
was
awed
by
the
Reverence
of
his
Father
from
a
speedy
Execution
.
He
consider'd
,
perhaps
,
how
justly
he
might
lie
under
the
imputation
of
hastning
Crazy
Isaac's
Death
,
by
depriving
him
of
a
beloved
Son
.
But
had
the
Old
man's
head
been
laid
,
neither
the
contrary
Command
of
God
,
nor
the
nearness
of
a
fraternal
Relation
,
could
have
dissuaded
him
from
the
Act
,
any
more
than
they
did
from
the
Resolution
.
Whence
it
is
,
that
many
Men
abstain
from
gross
Sins
only
out
of
love
to
their
Reputation
:
They
act
that
Wickedness
privately
,
which
if
seen
or
taken
notice
of
by
others
,
would
overspread
their
Faces
with
blushing
and
confusion
.
He
may
have
his
Mind
in
a
Brothel-house
,
notwithstanding
God's
Prohibition
,
but
restrain
his
Body
for
fear
of
disgrace
.
He
may
commit
Murder
in
his
heart
,
when
the
fear
of
Punishment
shall
tye
up
his
hands
.
Has
not
then
our
own
Credit
more
power
over
us
than
God
?
And
do
we
not
sooner
observe
the
opinion
of
the
World
,
which
fright
us
,
than
the
Authority
of
God
which
commands
us
?
Is
it
not
a
monstrous
thing
to
be
swayed
by
every
thing
but
the
right
Motive
?
To
let
every
thing
be
a
Chain
to
bind
us
to
the
doing
good
,
or
eschewing
evil
,
rather
than
God's
Law
in
his
Word
,
or
the
Natural
Law
of
Reason
implanted
in
us
?
Or
to
be
moved
rather
by
the
Examples
of
men
that
are
just
or
the
Customs
of
the
places
where
we
live
,
than
to
act
in
conformity
to
the
righteous
Nature
of
God
?
How
great
an
evidence
is
this
of
our
Enmity
to
God
,
or
at
least
a
great
want
of
Affection
!
2.
Out
of
affection
to
some
base
lust
,
some
cursed
end
.
The
Pharisees
were
devout
in
long
Prayers
,
not
that
God
might
be
honour'd
,
but
themselves
esteem'd
by
men
.
Ambition
may
be
the
Spring
and
Soul
of
mens
Devotions
.
Jehu
was
order'd
to
cut
off
the
House
of
Ahab
;
the
service
which
he
undertook
was
in
its
self
acceptable
,
but
corrupt
Nature
acted
that
which
Holiness
and
Righteousness
commanded
:
God
appointed
it
to
magnify
his
Justice
,
and
Jehu
acted
it
to
satisfy
his
Revenge
or
Ambition
:
He
did
it
to
fulfil
the
Will
of
his
Lust
,
not
the
Will
of
his
true
Lord
.
Jehu
applauds
it
as
Zeal
,
and
God
abhors
it
as
Murder
,
Hos
.
1.4
.
We
may
show
our
hatred
to
God
,
and
provoke
him
,
in
doing
the
thing
which
he
particularly
enjoins
us
.
This
is
a
compliance
with
the
design
of
some
Carnal
Lust
,
more
than
with
the
Authority
of
the
Lawgiver
.
't
is
a
Service
not
to
God
for
his
own
sake
,
but
to
our selves
for
our
sins
sake
.
't
is
rather
a
casting
down
the
Will
of
God
from
commanding
,
to
set
our
own
in
its
place
.
Nothing
more
positively
commanded
both
in
Natures
Law
and
the
Gospel
,
than
to
pray
,
and
worship
God
.
Men
may
observe
some
Laws
,
to
have
the
better
convenieney
to
break
others
.
The
Pharisees
were
great
Observers
of
this
,
they
pray'd
,
and
to
outward
apperance
devoutly
,
with
a
Zeal
(
if
Zeal
may
be
measur'd
by
length
)
;
but
to
what
end
?
Now
that
God
might
be
honoured
,
but
themselves
esteemed
;
nay
more
cursed
,
to
devour
Widows
Houses
;
that
men
might
be
induced
by
that
appearance
of
Devotion
to
make
them
Executors
of
their
Wills
,
and
Guardians
of
their
Children
;
Feoffees
in
trust
for
their
Widows
,
and
so
they
might
get
a
fat
Morsel
for
themselves
.
3.
Out
of
a
slavish
Fear
.
In
the
doing
any
thing
out
of
this
Principle
,
men
are
rather
Enemies
than
Friends
.
1
Joh
.
4
18.
There
is
no
fear
in
love
,
but
perfect
love
casteth
out
fear
;
because
fear
hath
torment
.
If
Fear
be
inconsistent
with
Love
,
it
must
be
the
property
of
Hatred
.
If
perfect
Love
doth
cast
out
Fear
,
then
perfect
Fear
doth
cast
out
Love
,
and
nourish
Enmity
.
If
Fear
be
a
torment
,
the
Effects
of
it
cannot
be
a
pleasure
;
and
the
duties
flowing
from
it
have
a
spice
of
that
hatred
which
is
an
inseparable
Companion
of
that
Passion
,
and
are
done
rather
to
appease
their
Fears
,
than
to
pleasure
their
Creator
.
Just
as
Pharaoh
parted
with
the
Israelites
,
so
do
some
men
with
some
sins
,
not
out
of
love
to
God's
Law
,
but
for
fear
of
a
further
Wrath
,
or
because
of
the
smart
of
present
Judgments
.
Well
then
,
how
can
we
discharge
our selves
from
this
accusation
of
Enmity
to
God
,
when
we
will
be
excited
to
a
performance
of
good
,
and
abstinence
from
evil
,
by
any
thing
of
a
less
Authority
,
as
the
presence
of
a
Child
,
the
sentiments
of
the
World
,
the
preservation
of
our
own
Reputation
,
and
the
fear
of
Punishment
?
So
that
actions
materially
honest
in
men
,
may
be
rather
a
fruit
of
Passion
than
Reason
;
and
that
which
we
call
our
Obedience
,
a
product
of
the
Bestial
part
in
us
,
rather
than
that
of
the
Man
.
8thly
.
In
being
more
observant
of
the
Laws
of
men
,
than
of
the
Law
of
God
.
The
fear
of
man
is
a
more
powerful
Curb
to
retain
men
in
their
duty
,
than
the
fear
of
God
:
For
men
are
restrain'd
from
breaking
human
Laws
,
for
fear
of
the
present
Penalties
annexed
to
them
;
but
they
encourage
themselves
in
the
breach
of
Divine
by
God's
forbearance
;
whereby
they
attribute
a
greater
Right
of
Dominion
to
man
,
than
they
will
acknowledge
to
be
in
God
.
Hos
.
5.11
.
They
willingly
walk
after
the
commandment
of
man
,
though
in
case
of
Idolatry
,
but
like
Snails
creep
after
the
Commandment
of
God
,
if
they
move
at
all
.
So
they
made
the
King
glad
with
their
lies
,
they
cheered
his
heart
with
their
ready
obedience
to
his
Command
for
Idolatry
,
against
the
Counsel
of
God
,
and
Warnings
of
the
Prophets
.
And
they
,
contrary
to
the
Speech
of
Christ
,
fear
him
that
can
kill
the
Body
,
more
than
that
God
who
can
destroy
both
Body
and
Soul
;
and
are
scar'd
more
by
the
Frowns
of
men
,
than
the
Power
of
God
.
't
is
natural
in
all
Ages
.
It
was
Hierom's
Complaint
,
Hierom
.
Vol.
1.
Epist.
2.
p.
11.
B.
Timent
leges
humanas
,
at
non
divinas
;
Quasi
majora
sint
Imperatorum
scuta
quam
Christi
,
leges
timemus
,
Evangelia
contemnimus
.
Without
question
man
is
obliged
to
obey
his
Creator
,
without
consulting
whether
his
Commands
are
agreeable
to
the
Institutions
of
men
.
For
if
we
obey
him
because
mens
Laws
enjoin
the
same
,
we
obey
not
God
but
man
,
human
Laws
being
the
chief
motive
of
our
Obedience
.
This
is
to
vilify
God's
Soveraignty
,
and
lay
it
under
the
Hatches
of
mens
Authority
,
since
we
thus
slight
the
Duty
which
in
point
of
Right
he
may
demand
of
us
,
and
pay
with
ungrateful
returns
so
liberal
a
Benefactor
:
For
men
whose
Laws
we
principally
regard
,
were
never
the
principal
Author
of
our
Being
;
and
the
instrumental
Preservation
we
have
by
them
,
is
not
without
the
Providential
Influence
of
that
Lord
whose
Authority
we
subject
to
theirs
.
Why
should
we
readily
submit
to
Human
Laws
,
and
stagger
at
Divine
?
Why
should
we
depose
God
from
his
Right
of
governing
the
World
,
and
value
mens
Laws
above
our
Maker's
?
Why
should
we
make
God's
Authority
of
a
less
concern
to
us
than
that
of
a
Justice
of
Peace
,
or
a
Petty-Constable
;
as
though
they
were
God's
Superiors
,
and
Obedience
more
rightfully
due
to
them
,
than
to
him
?
What
a
Contempt
of
God
is
this
?
't
is
to
tell
God
,
I
will
break
the
Sabbath
,
swear
,
revile
,
revel
,
were
it
not
for
the
Curb
of
National
Laws
,
for
all
thy
Precepts
to
the
contrary
.
9thly
.
In
mans
unwillingness
to
have
God's
Laws
observ'd
by
any
.
Man
would
not
have
God
have
a
Loyal
Subject
in
the
world
.
What
is
the
reason
else
of
the
Persecution
of
those
who
would
be
the
strictest
Observers
of
God's
Injunctions
,
as
if
they
were
the
most
execrable
persons
under
the
Cope
of
Heaven
?
What
is
the
reason
the
Seed
of
the
Serpent
hates
the
Seed
of
the
Woman
with
as
much
vehemency
as
the
holy
Angels
do
the
most
prodigious
Villanies
?
't
is
ordinary
for
prophane
men
to
look
upon
such
as
would
walk
before
God
unto
all
well
pleasing
,
as
strange
and
abominable
Monsters
.
1
Pet
.
4.4
.
Wherein
they
think
it
strange
,
that
you
run
not
with
them
to
the
same
excess
of
riot
;
speaking
evil
of
you
.
Speaking
evil
of
you
;
{αβγδ}
,
railing
,
libelling
the
whole
Profession
,
loading
them
with
many
opprobrious
Epithets
:
Because
they
will
not
be
as
diffusive
in
Sensuality
as
themselves
:
Because
they
run
not
,
{αβγδ}
;
thus
censuring
those
acts
of
theirs
,
which
are
pleasing
to
God
,
at
the
Bar
of
Prophaness
.
't
is
not
for
any
wrong
done
to
them
,
that
they
thus
hate
them
,
but
because
they
will
not
injure
God
,
and
transgress
his
Laws
so
much
as
themselves
do
.
How
clear
a
discovery
is
this
of
mens
natural
unwillingness
to
suffer
God
to
have
the
least
grain
of
Obedience
in
the
world
,
when
they
are
angry
that
any
bear
a
Veneration
to
his
Laws
,
and
that
others
will
not
run
into
the
same
Career
,
and
be
in
Arms
against
God
as
well
as
they
?
Hence
it
is
that
the
holiest
persons
have
been
most
persecuted
:
Among
the
Jews
,
Isaiah
sawed
to
death
,
Jeremiah
stoned
,
Zacharias
killed
at
the
Altar
,
Elias
put
to
flight
.
Among
the
Christians
,
all
the
Apostles
but
John
put
to
death
:
The
holiest
men
have
been
the
greatest
Sufferers
.
Among
the
Heathen
,
Socrates
condemned
to
Poison
.
And
the
reason
is
,
because
they
have
more
honourable
thoughts
of
God
,
and
would
maintain
the
interest
of
God
in
the
world
.
10thly
.
In
the
pleasure
we
take
to
see
his
Laws
broken
by
others
.
Sin
is
the
greatest
evil
that
can
happen
to
God
;
and
there
is
nothing
man
doth
more
caress
and
gratify
himself
in
,
than
to
see
a
Creature
be-mir'd
with
it
.
And
indeed
,
Sin
is
the
very
Essence
of
most
of
the
Mirth
in
the
world
.
Job
so
well
knew
it
,
that
he
rose
every
morning
to
make
an
Atonement
for
his
Sons
,
who
he
knew
could
not
be
without
many
Errata's
in
their
Jollities
.
This
Indictment
the
Apostle
brings
among
the
rest
against
the
Gentiles
,
Rom.
1.32
.
Not
only
do
the
same
,
but
have
pleasure
in
them
that
do
them
.
Do
not
men
often
make
that
the
Object
of
their
Laughter
,
which
is
the
Object
of
God's
Infinite
Hatred
?
Are
not
other
mens
Sins
the
subject
of
our
Sport
and
Mirth
,
which
should
be
the
subject
of
our
Pity
and
Sorrow
?
Pity
to
the
Sinner
,
and
Sorrow
for
the
Sin
.
What
is
this
,
but
an
evidence
of
a
rooted
hatred
of
God
in
our
nature
,
when
we
please
our selves
with
any
dishonour
done
to
him
by
others
?
For
it
is
put
among
the
noble
Attributes
of
Love
,
1
Cor
.
13.6
.
That
it
rejoiceth
not
in
iniquity
;
neither
its
own
Iniquity
,
nor
other
mens
.
To
rejoice
in
it
then
must
be
an
accursed
quality
belonging
to
Hatred
;
yet
how
many
are
there
in
the
world
,
that
cannot
see
others
dishonour
God
,
without
some
sort
of
satisfaction
;
they
are
displeased
with
his
Glory
,
and
pleas'd
with
his
Dishonour
.
2dly
.
We
are
Enemies
to
God's
Sovereignty
,
in
setting
up
other
Sovereigns
in
the
stead
of
God
.
If
we
did
dethrone
God
to
set
up
an
Angel
,
or
some
virtuous
man
,
it
would
be
a
lighter
Affront
;
but
to
place
the
basest
and
filthiest
things
in
his
Throne
,
is
intolerable
.
What
we
love
better
than
God
,
what
we
sacrifice
all
our
Industry
to
,
what
we
set
our
hearts
most
upon
,
what
we
grieve
most
for
,
when
we
miss
of
our
end
,
we
prefer
before
God
.
1st
.
Idols
.
Though
so
palpable
Idolatry
be
not
committed
by
us
,
yet
it
was
natural
to
mankind
;
since
we
know
all
Nations
were
over-run
with
it
,
Josh
.
24.2
.
Since
the
Father
of
the
Faithful
was
an
Idolater
before
he
was
a
Believer
.
And
his
Posterity
the
Jews
,
who
had
heard
God
himself
speak
to
them
from
Mount
Sinai
,
were
no
sooner
departed
from
the
foot
of
the
Mountain
,
but
they
adore
a
Golden
Calf
in
his
stead
;
and
this
sin
did
run
in
the
blood
of
all
their
Posterity
;
since
we
find
God
charging
them
with
it
through
the
whole
Old
Testament
;
and
was
not
rooted
out
till
the
Seventy
Years
Captivity
in
Babylon
.
And
that
the
naturalness
of
it
to
mankind
may
further
appear
,
consider
what
Incentives
against
it
the
Jews
had
.
They
had
the
greatest
Appearances
of
God
,
particular
marks
of
his
Favour
,
his
Judgments
and
Statutes
;
which
the
Psalmist
(
Psal
.
147.19
,
20.
)
sets
an
Emphasis
upon
,
That
he
had
not
dealt
so
with
every
Nation
,
no
,
not
with
any
Nation
.
They
had
the
visible
signs
of
his
Presence
,
the
Pillar
of
Fire
by
Night
,
and
the
Cloud
by
Day
;
they
were
more
particularly
under
his
indulgent
Care
;
he
had
alter'd
the
Course
of
Nature
,
and
wrought
Miracles
for
their
Deliverance
;
rain'd
Manna
from
Heaven
to
spread
their
Table
,
carried
them
in
his
Bosom
;
yet
those
Wretches
were
throwing
down
God
,
to
make
room
for
a
Calf
,
made
,
as
I
may
say
,
with
the
Gold
,
which
was
besmear'd
with
their
Ear-wax
,
daub'd
with
an
Excrement
.
This
Idolatry
is
as
absolute
a
degrading
and
vilifying
of
God
as
Hell
it self
could
invent
;
't
is
a
real
calling
him
by
the
names
of
all
those
filthy
,
loathsome
,
senseless
Creatures
,
so
odious
,
as
Images
of
him
.
As
if
God
were
no
better
than
a
Stone
,
a
piece
of
carved
Brass
or
Wood
,
of
no
greater
Excellency
than
an
Image
or
Puppet
:
This
is
a
denying
of
God
.
Job
speaking
,
that
he
had
not
kiss'd
his
hand
,
or
made
obeysance
to
Idols
;
for
then
,
saith
he
,
I
should
have
deni'd
the
God
that
is
above
,
Job
31.28
.
't
is
call'd
a
loathing
God
,
Ezek
.
16.45
.
who
is
the
Husband
of
Christians
;
a
loathing
of
all
his
Authority
over
them
.
The
giving
Adoration
to
an
Image
which
belongs
to
God
,
is
a
making
it
equal
to
him
,
if
not
above
him
;
for
by
such
a
Veneration
they
evidence
,
that
God
is
no
better
in
their
apprehension
than
the
Stock
they
worship
.
The
Heathen
World
is
at
this
day
drenched
in
this
kind
of
Idolatry
,
and
most
part
of
the
Christian
World
are
subject
to
the
Remains
of
this
Pagan
Sin
:
As
the
Papists
,
who
adore
for
their
Saviour
a
little
Wafer
,
which
perhaps
the
Mice
have
bitten
,
and
Flies
have
cast
their
Excrements
upon
.
2ly
.
We
are
Enemies
to
God's
Soveraignty
in
setting
up
Self
.
Man
imagin'd
at
first
,
that
by
Eating
the
forbidden
Fruit
,
he
should
have
a
knowledge
of
Good
and
Evil
,
as
to
be
independent
upon
God
,
and
bottom'd
upon
himself
,
and
his
own
Will
.
This
Self
in
us
is
properly
the
Old
Adam
,
the
true
Offspring
of
the
first
Corrupted
Man
.
This
is
the
great
Antichrist
,
the
great
Anti-god
in
us
,
which
sits
in
the
heart
,
the
Temple
of
God
,
and
would
be
ador'd
as
God
,
would
be
the
chiefest
,
as
the
highest
End.
This
is
the
great
Usurper
in
the
World
,
for
it
invades
the
Right
of
God
;
't
is
the
most
direct
compliance
,
and
likeness
to
the
Devil
,
whose
Actions
center
wholly
in
malicious
Self-will
:
In
this
respect
I
suppose
the
Devil
is
call'd
the
God
of
this
World
,
because
he
acts
so
,
as
if
the
World
should
only
serve
his
Ends.
Self
is
the
Center
of
many
men's
Religious
Actions
;
while
God
seems
to
be
the
Object
,
Self
is
the
End
,
Zech
.
7.5
.
Did
you
fast
unto
me
?
This
being
the
Motive
of
Hypocrisy
,
makes
it
more
Idolatry
,
and
so
more
odious
to
God
;
other
Sins
subject
only
the
Creature
to
Self
,
but
this
subjects
the
Soul
,
and
even
God
himself
to
corrupt
Self
.
Self-love
leads
the
Van
,
2
Tim
.
3.2
.
Men
shall
be
lovers
of
their
own
selves
;
To
that
black
Catalogue
he
seems
to
speak
of
that
black
Regiment
which
march
behind
it
,
and
is
concluded
with
a
form
of
Godliness
,
and
denying
the
power
of
it
;
and
a
denying
the
Power
of
Godliness
,
is
a
denying
the
Soveraignty
of
God
.
The
Righteousness
a
Man
would
establish
in
opposition
to
God
,
is
call'd
a
man's
own
;
a
Righteousness
of
his
own
framing
,
that
hath
its
Rise
only
from
himself
,
Rom.
10.3
.
Going
about
to
establish
their
own
Righteousness
.
Sin
and
Self
are
all
one
;
what
is
call'd
a
living
in
Sin
in
one
place
,
Rom.
6.2
.
is
a
living
to
Self
in
another
,
2
Cor
.
5.15
.
That
they
which
live
,
should
not
live
to
themselves
.
What
a
man
serves
,
and
directs
all
his
projects
,
and
the
whole
labour
of
his
life
to
,
that
is
his
God
and
Lord
,
and
that
is
Self
.
All
inferior
things
act
for
some
superior
as
their
immediate
End
:
this
Order
hath
Nature
constituted
;
the
lesser
Animals
are
design'd
for
the
greater
;
the
irrational
for
Man
,
and
Man
for
something
higher
and
nobler
than
himself
;
for
all
Beings
naturally
should
,
in
their
several
Stations
,
tend
to
the
Service
of
the
first
Being
.
Now
to
make
our selves
the
end
,
and
all
other
things
to
act
for
our selves
,
is
to
make
our selves
the
supreme
Being
,
to
deny
any
superior
as
the
Center
to
which
our
Actions
should
be
directed
,
and
usurp
God's
place
,
who
along
being
the
supreme
Being
,
can
be
his
own
End
:
For
if
there
were
any
thing
higher
and
better
than
God
,
his
own
Purity
and
Goodness
would
cause
him
to
act
for
that
as
more
noble
and
worthy
.
I
appeal
to
you
,
whether
you
have
not
sometimes
secret
Wishes
,
that
you
were
in
the
place
of
God
;
for
where
there
is
a
slavish
Fear
of
him
,
there
must
needs
be
such
Wishes
,
according
to
the
degrees
of
Fear
;
and
so
you
have
wished
God
undeified
,
that
you
might
be
advanced
to
the
Godhead
.
This
some
think
to
be
the
Sin
of
the
Devils
,
affecting
an
independency
on
God
by
a
proud
Reflection
upon
their
own
created
Excellency
,
and
at
least
a
delightful
Wish
,
if
not
an
Endeavour
to
make
themselves
the
ultimate
End
of
all
their
Actions
.
3ly
.
We
are
Enemies
to
God's
Soveraignty
in
setting
up
the
World
.
When
we
place
this
in
our
Heart
,
God's
proper
Seat
and
Chair
,
we
deprive
God
of
his
Propriety
,
and
do
him
the
greatest
wrong
,
in
giving
the
possession
of
his
Right
to
another
.
The
Apostle
gives
Covetousness
no
better
Title
than
that
of
Idolatry
,
Col.
3.5
.
And
the
Psalmist
puts
the
Atheist's
Cap
upon
the
Oppressor's
Head
,
Psal
.
14.4
.
Who
eat
up
my
people
as
they
eat
bread
,
and
call
not
upon
the
Lord
.
What
we
make
the
chief
Object
of
our
Desires
,
is
to
us
in
the
place
of
God
.
The
poor
Indians
made
a
very
natural
and
rational
Consequence
,
That
Gold
was
the
Spaniards
God
,
because
they
hunted
so
greedily
after
it
.
This
is
an
intolerable
dethroning
of
God
,
to
make
that
which
is
God's
Footstool
to
climb
up
into
his
Throne
;
To
bow
down
to
an
Atom
,
a
little
Dust
and
Mud
of
the
World
,
a
drop
out
of
the
Ocean
;
To
set
that
in
thy
Heart
,
which
God
hath
made
even
below
thy self
,
and
put
under
thy
feet
;
And
to
make
that
which
thou
tramplest
upon
,
to
tread
down
the
right
God
hath
to
thy
Heart
.
Alas
!
who
serves
God
with
that
Care
,
and
with
that
Spirit
that
he
serves
the
World
with
?
4ly
.
We
are
Enemies
to
God's
Soveraignty
in
setting
up
sensual
pleasures
.
Love
is
a
commanding
Affection
,
and
gives
the
Object
a
power
over
us
;
what
we
chiefly
love
,
we
readily
obey
.
Now
Men
are
said
to
be
{αβγδ}
;
2
Tim
,
3.4
.
A
Glutton's
belly
is
said
to
be
his
God
,
because
his
Projects
and
Affections
are
devoted
to
the
satisfaction
of
that
;
and
he
lays
in
not
for
the
Service
of
God
,
but
a
Magazine
for
Lust
.
If
you
preferr'd
some
honourable
thing
which
might
perfect
your
Natures
,
as
Learning
,
Wisdom
,
Moral
Virtues
;
though
this
were
an
indignity
to
be
censur'd
by
the
Judge
of
all
the
World
,
yet
it
would
be
more
tolerable
;
but
to
consecrate
your
Heart
and
Time
to
a
sordid
Voluptuousness
,
and
feed
it
with
the
Cream
of
your
Strength
,
this
is
an
inexcusable
Contempt
,
to
pay
a
quick
and
lively
Service
to
an
effeminate
Delight
,
which
is
only
due
to
the
supreme
Lord
.
Doth
not
that
Man
dethrone
God
,
and
hate
him
,
that
will
be
under
the
command
of
a
swinish
pleasure
;
and
make
that
the
supreme
End
of
his
Life
and
Actions
,
rather
than
to
be
under
the
righteous
Government
of
God
?
The
greatest
Excellency
in
the
World
is
infinitely
below
our
Creator
;
how
much
more
must
a
beastial
Delight
be
below
him
which
is
so
exceedingly
disgraceful
to
,
and
below
the
Nature
of
Man
?
If
we
should
love
all
the
Creatures
in
Heaven
and
Earth
above
God
,
it
were
more
excusable
than
to
degrade
him
in
our
Affections
beneath
a
brutish
Pleasure
.
Why
doth
any
man
court
an
ignoble
Sensuality
with
the
displeasure
of
God
,
Hell
and
Damnation
at
the
end
of
it
,
if
he
did
not
value
it
above
God
,
as
well
as
above
his
own
Soul
?
The
more
sordid
any
thing
is
that
we
set
up
in
the
place
of
God
,
the
greater
is
the
despite
done
to
him
.
Ezek
.
8.5
.
When
the
Prophet
saw
the
Image
of
Jealousy
at
the
gate
,
God
tells
him
there
were
greater
Abominations
than
that
,
which
are
describ'd
v.
10.
Creeping
things
,
and
abominable
beasts
,
viz.
the
Egyptian
Idols
.
The
viler
the
thing
is
which
possesses
our
Heart
,
the
greater
flight
is
put
upon
God
,
and
the
greater
the
Abomination
.
5ly
.
We
are
Enemies
to
God's
Soveraignty
in
setting
up
the
Devil
.
Every
Sin
is
an
Election
of
the
Devil
to
be
our
Lord
:
If
Sin
had
a
Voice
,
it
would
give
its
Suffrage
for
such
a
Lord
as
would
favour
its
interest
.
As
the
Spirit
dwells
in
a
Godly
Man
to
guide
him
,
Eph.
2.2
,
3.
so
doth
the
Devil
in
a
Natural
Man
,
to
direct
him
to
Evil
;
so
that
every
Sin
is
an
Effect
of
the
Devil's
Government
:
Therefore
Sins
are
call'd
his
Lusts
,
which
natural
Men
(
who
being
the
Devil's
Children
,
are
under
his
paternal
Government
)
fulfil
and
do
with
a
resolute
Obedience
,
Joh
.
8.44
.
His
lusts
you
will
do
.
If
we
divide
Sins
into
Spiritual
and
Carnal
,
which
division
comprehends
all
Sin
,
we
shall
find
that
in
both
;
we
own
the
Devil's
Authority
either
in
obeying
his
Commands
,
or
in
conforming
to
his
Example
.
Some
are
said
to
be
his
Lusts
subjectivè
,
as
he
commits
them
;
others
dispositivè
,
as
he
directs
them
.
In
Spiritual
he
is
an
Actor
,
in
Carnal
a
Tempter
.
In
Carnal
,
Men
obey
his
Commands
;
in
Spiritual
,
they
model
themselves
according
to
his
Pattern
:
In
the
one
they
are
his
Servants
,
to
do
his
work
;
in
the
other
his
Children
,
to
partake
of
his
Nature
.
In
the
one
we
acknowledge
him
as
our
Master
;
in
the
other
we
own
him
as
our
Copy
.
In
both
we
derogate
from
God's
Soveraignty
over
us
,
whom
we
are
bound
to
imitate
,
as
well
as
to
obey
.
Every
Sin
,
in
its
own
nature
,
is
a
Communion
or
Society
with
Belial
,
a
fighting
for
the
Devil
against
God
;
't
is
the
end
of
the
Act
,
though
it
be
not
the
intention
of
the
Agent
.
Every
Sin
is
the
Devil's
work
,
and
therefore
the
choice
of
it
is
a
preferring
his
Service
before
God's
.
The
Sin
of
Saul
,
though
in
a
small
matter
,
and
not
in
any
natural
,
but
positive
Command
,
is
equall'd
to
the
Sin
of
Witchcraft
,
which
,
you
know
,
is
a
Covenanting
with
the
Devil
to
yield
Obedience
to
him
,
1
Sam
.
15.23
.
What
a
monstrous
Baseness
is
this
,
to
advance
an
impure
Spirit
in
the
place
of
infinite
Purity
;
to
embrace
the
great
Ring-leader
of
Rebellion
,
above
the
Contriver
of
our
Reconciliation
;
the
only
Enemy
God
hath
in
the
World
,
who
drew
all
the
rest
into
the
Faction
against
him
,
before
him
who
is
ready
to
pardon
us
upon
our
revolt
from
his
Adversary
?
To
affect
that
Destroyer
above
our
Preserver
and
Benefactor
:
To
esteem
him
as
the
exactest
Pattern
,
and
the
greatest
Lord
,
as
though
he
had
created
us
,
provided
for
us
,
and
in
mercy
watched
over
us
all
our
days
.
What
a
prodigious
Enmity
is
this
,
to
offend
God
,
to
pleasure
the
Devil
,
and
injure
our
Creator
,
to
gratify
our
Adversary
.
Have
we
nothing
to
prefer
before
him
,
but
the
deadliest
Enemy
that
both
God
and
our
Souls
have
in
the
World
?
Must
we
side
with
our
Tormentor
against
our
Preserver
?
Shall
he
which
will
fire
us
for
ever
,
be
valu'd
above
him
,
who
would
wipe
all
Tears
from
our
Eyes
?
Oh
let
us
blush
,
if
any
spark
of
ingenuity
be
left
;
and
let
our
hatred
of
God
change
its
Object
,
and
boil
up
against
our selves
for
our
abominable
ingratitude
.
3ly
.
In
usurping
God's
Prerogative
,
and
exacting
those
observances
which
belong
to
God
.
We
destroy
his
Soveraignty
in
deifying
and
rewarding
Men
for
things
done
in
opposition
to
the
Law
of
God
,
in
putting
glorious
Titles
upon
the
vilest
Acts
,
naming
Ambition
Generousness
;
Murder
Valour
,
&c.
1st
.
In
challenging
Titles
and
Acts
of
Worship
due
only
to
God
.
What
Act
of
Worship
is
there
due
to
God
,
but
Man
hath
one
time
or
other
challeng'd
it
as
pertaining
to
him
?
Darius
for
Thirty
days
must
have
all
Petitions
put
up
to
him
,
as
though
he
could
supply
the
Wants
of
all
Creatures
,
Dan
.
6.7
,
8
,
9
Alexander
would
be
worshipped
as
God
;
after
him
Antiochus
,
whom
God
calls
a
vile
person
.
The
Pope
makes
up
the
number
in
the
Preface
the
Canonists
put
to
his
Decrees
:
Edictum
Domini
Deique
nostri
.
In
men's
equalling
themselves
to
God
.
The
first
Man
would
know
as
God
.
Babel
builders
would
dwell
as
God
.
Rabbins
tell
us
,
that
Eve
was
told
by
the
Devil
,
That
if
she
eat
the
forbidden
Fruit
,
she
should
make
a
World
as
God
.
The
Pope
will
sit
in
the
Temple
of
God
,
and
pardon
Sins
as
God
;
exalts
himself
above
all
that
is
call'd
God
,
shewing
himself
that
he
is
God
.
2ly
.
Usurping
God's
Prerogative
,
in
lording
over
the
Consciences
and
Reasons
of
others
.
Whence
else
springs
the
restless
desire
in
some
Men
,
to
model
all
Consciences
according
to
their
own
Wills
,
which
belongs
to
a
greater
Power
than
Man
is
capable
of
?
Ferdinand's
Speech
was
eminent
,
who
when
by
the
persuasion
of
others
,
with
much
reluctancy
on
his
part
he
had
passed
an
Edict
against
the
Protestants
,
&c.
said
,
I
expected
such
a
thing
,
when
I
would
take
upon
me
the
Prerogative
of
God
to
be
Lord
over
men's
Consciences
.
We
usurp
God's
Prerogative
,
when
we
are
angry
that
others
are
not
of
our
Minds
and
Judgments
;
when
they
will
not
be
blind
Servants
to
our
Opinion
,
in
endeavouring
to
have
our
own
fancies
,
yea
and
passions
,
though
never
so
boisterous
and
ridiculous
,
to
be
a
measure
to
others
.
When
we
are
pertinacious
in
any
doubtful
Opinion
,
and
assume
to
our selves
Infallibility
of
Judgment
,
as
if
our
Sentiments
were
as
firm
as
divine
Decrees
;
What
is
this
,
but
an
exalting
our selves
above
all
that
is
call'd
God
,
to
erect
an
unlimited
Power
over
other
men's
Reasons
and
Judgments
,
as
though
it
were
as
infallible
as
God
,
and
all
others
differing
from
us
under
Blindness
and
Error
.
3ly
.
Usurping
God's
Prerogative
,
in
prescribing
Rules
of
Worship
which
ought
only
to
be
appointed
by
God
.
In
putting
out
,
or
leaving
in
,
what
they
think
fit
to
be
the
Rule
of
Worship
;
in
prescribing
by
humane
Laws
,
what
they
judge
good
and
right
in
divine
.
All
the
reason
under
Heaven
could
not
have
inform'd
us
what
God
was
in
himself
,
or
what
Worship
he
expected
of
us
,
without
supernatural
Revelation
:
Therefore
,
when
God
hath
fixed
it
,
for
Men
to
be
making
alterations
in
it
,
and
additions
to
it
,
is
an
intolerable
invading
of
his
Right
,
at
least
it
is
an
equalling
our
own
fallible
Inventions
with
his
infallible
Oracles
,
imperiously
to
obtrude
upon
People
humane
Inventions
with
as
much
authority
as
if
they
had
been
sign'd
and
seal'd
in
Heaven
,
and
were
unquestionably
warranted
by
God
himself
.
The
prescribing
the
manner
of
Worship
,
is
a
part
of
God's
Soveraignty
;
therefore
in
the
two
last
Chapters
of
Exodus
,
where
the
erecting
of
the
Tabernacle
is
describ'd
,
those
words
,
As
the
Lord
commanded
,
are
seventeen
times
inserted
.
And
to
prescribe
any
thing
which
God
hath
not
commanded
(
though
he
hath
not
forbidden
it
)
is
such
an
invasion
of
his
Prerogative
,
that
he
hath
punish'd
it
by
a
remarkable
Judgment
.
Lev
.
10.1
.
When
Nadab
and
Abihu
took
strange
fire
,
i.e.
other
fire
than
what
was
upon
the
Altar
,
wherewith
to
kindle
their
Incense
,
though
God
had
given
no
Command
to
the
contrary
,
yet
because
he
had
not
commanded
the
Offering
with
strange
Fire
,
he
cut
them
off
by
a
terrible
Judgment
.
And
it
is
to
be
observ'd
,
that
none
are
more
irreconcilable
Enemies
to
the
true
Power
and
Spirit
of
Godliness
,
than
the
Usurpers
of
this
Prerogative
of
God
,
the
Lord
in
just
Judgment
leaving
them
to
the
dotages
of
their
own
Minds
,
and
the
enmity
of
their
Hearts
against
him
,
being
Successors
of
the
Pharisees
in
their
Judicial
Blindness
,
as
well
as
their
Usurpations
of
God's
Authority
.
4ly
.
In
subjecting
the
Truths
of
God
to
the
Trial
of
Reason
,
or
trying
God's
oracles
at
the
Tribunal
of
our
shallow
Reason
.
't
is
a
part
of
God's
Soveraignty
to
be
the
Interpreter
,
as
well
as
Maker
of
his
own
Laws
,
as
it
is
a
Right
inherent
in
the
Legislative
Power
among
Men
.
So
that
it
is
an
invasion
of
his
Right
to
fasten
a
sense
upon
his
declar'd
Will
,
which
doth
not
naturally
flow
from
the
words
:
for
to
put
any
interpretation
according
to
our
pleasure
upon
divine
as
well
as
humane
Laws
,
contrary
to
the
true
intent
,
is
a
virtual
Usurpation
of
this
Power
;
because
if
Laws
may
be
interpreted
according
to
our
humours
,
the
Power
of
the
Law
would
be
more
in
the
Interpreter
than
in
the
Legislator
.
And
it
is
the
worse
when
Men
try
the
Word
not
by
their
Reasons
,
but
by
their
Fancies
and
Humours
,
and
put
Allegories
,
the
Brats
of
crazy
or
humorous
Fancy
,
as
the
genuine
meaning
of
the
Word
of
God
.
5ly
.
In
judging
future
Events
,
as
if
we
had
been
of
God's
Privy-Council
when
he
first
undertook
any
great
Action
in
the
World
.
6thly
.
In
censuring
others
state
.
't
is
an
intruding
into
God's
Judicial
Authority
.
Who
hath
made
me
a
judge
?
Luk
.
12.14
.
was
Christ's
Plea
.
Who
art
thou
that
judgest
another's
state
,
as
though
thou
wert
Lord
of
the
heart
of
thy
Brother
,
and
God
had
given
over
his
jurisdiction
over
the
heart
to
thee
;
as
though
he
were
to
stand
or
fall
to
thy
Censure
?
2dly
.
Enmity
to
the
Holiness
of
God
.
This
hating
his
Holiness
,
is
a
virtual
depriving
him
of
his
Being
:
For
if
he
did
not
infinitely
hate
evil
,
he
would
not
be
infinitely
good
,
and
consequently
would
not
be
God
.
God
can
never
endure
sin
,
no
not
to
look
upon
it
;
and
to
cherish
that
,
which
is
so
contrary
to
his
purity
,
is
a
denial
of
his
Holiness
.
Hab.
1.13
.
Thou
art
of
purer
eyes
than
to
behold
evil
,
thou
canst
not
look
on
iniquity
.
First
,
In
sinning
under
a
pretence
of
Religion
.
Many
resolve
upon
some
ways
of
wickedness
,
and
then
rake
the
Scripture
to
find
out
,
at
least
Excuses
and
Evasions
for
it
,
if
not
a
justification
for
their
Crimes
.
This
was
the
Devil's
method
to
Christ
,
to
bring
Scripture
for
Self-murther
.
Saul
resolves
not
to
obey
God
,
but
would
preserve
the
Spoils
of
the
Amalekites
,
and
then
thinks
to
qualify
all
,
with
offering
a
few
Sacrifices
;
as
though
God's
Holiness
would
not
hate
Sin
,
that
had
a
religious
pretext
.
Many
that
have
wrung
Estates
from
the
tears
of
Widows
,
and
heart-blood
of
Orphans
,
think
to
wipe
off
all
their
oppression
by
some
charitable
Legacies
at
their
death
.
't
is
abominable
to
make
Charity
,
the
transcript
of
God's
goodness
,
a
covert
for
Sin
;
and
Religion
,
which
is
to
bring
us
near
to
God
,
to
patronize
our
Tyranny
.
When
men
will
speak
wickedly
,
and
talk
deceitfully
for
God
,
Job
13.7
.
i.e.
will
sin
for
God's
glory
,
and
make
the
honour
of
his
Service
a
stalking-Horse
to
the
affront
of
his
Holiness
.
2dly
.
In
charging
Sin
upon
God
.
Every
man
naturally
is
willing
to
find
the
inducement
to
sin
in
another
,
rather
than
in
himself
.
This
is
an
act
of
hatred
,
to
bespot
the
Reputation
of
others
by
imputing
our
Crimes
to
them
,
and
accusing
them
as
the
Authors
or
occasions
of
our
Transgressions
.
't
is
an
act
of
fear
,
which
is
the
companion
of
hatred
;
if
men
can
make
God
a
Sinner
against
his
own
Law
,
they
blemish
his
Holiness
,
they
think
they
are
secure
from
the
punishment
they
did
dread
.
Manton
on
James
,
p.
92.
For
we
fear
not
man
,
who
is
faulty
as
well
as
our selves
.
When
men
have
done
all
that
they
can
to
blot
out
a
sense
of
a
Deity
,
and
see
they
cannot
do
it
,
they
will
raze
out
the
reverence
of
it
.
And
if
we
find
a
way
to
lay
our
Sins
at
God's
door
,
when
he
chargeth
them
upon
us
,
we
think
then
to
escape
the
rigor
of
his
Justice
,
and
that
he
cannot
be
unrighteous
to
punish
us
for
those
Crimes
which
he
is
guilty
of
as
well
as
our selves
.
But
it
is
a
foolish
consideration
;
for
if
we
can
fancy
an
unholy
God
,
we
have
no
reason
to
think
him
a
righteous
God
.
That
you
may
see
that
this
very
thing
which
looks
so
horrible
,
runs
in
our
blood
,
take
notice
of
the
two
first
Discourses
God
had
with
Man
after
his
Fall
,
and
they
will
both
discover
this
.
When
God
examines
Adam
about
his
Transgression
,
he
excuseth
himself
by
laying
it
upon
God
,
Gen.
3.12
.
The
woman
whom
thou
gavest
me
to
be
with
me
,
she
gave
me
of
the
tree
,
and
I
did
eat
.
Hadst
thou
not
given
me
the
Woman
,
I
had
not
been
tempted
;
and
had
I
not
been
tempted
,
I
had
not
sinned
:
And
this
Sin
was
committed
presently
after
the
Woman
was
given
me
,
as
if
thou
hadst
given
me
this
Woman
to
be
my
immediate
Tempter
;
and
infus'd
such
a
love
in
my
heart
to
her
,
that
it
could
not
resist
her
Allurements
.
For
he
seems
by
the
Speech
to
intimate
,
that
God
gave
him
the
Woman
on
purpose
to
draw
him
into
sin
.
The
next
is
Cain
;
some
think
Cain
here
lays
the
fault
upon
God
,
Gen.
4.9
.
Am
I
my
brother's
keeper
?
as
if
he
should
have
said
,
Art
not
thou
the
Keeper
and
Governor
of
the
World
,
why
didst
not
thou
hinder
me
from
killing
my
Brother
?
David
,
a
holy
man
,
follows
him
in
those
steps
,
and
charges
a
Sin
of
his
own
contrivance
upon
the
Providence
of
God
;
when
the
news
of
Uriah's
death
was
brought
,
he
wipes
his
mouth
,
and
saith
,
The
sword
devours
one
as
well
as
another
.
He
fastens
that
solely
on
the
Divine
Providence
,
which
was
his
own
wicked
contrivance
,
2
Sam
.
11.25
.
3dly
.
In
hating
the
image
of
God's
holiness
in
others
.
The
more
holy
any
man
is
,
and
the
more
active
in
the
severest
Duties
of
Religion
,
the
more
is
he
the
Object
of
the
Scoffs
of
others
;
and
not
only
barkt
at
by
tipling
Drunkards
on
the
Ale-bench
,
but
by
formal
and
grave
Judges
on
the
Seat
of
Justice
.
David
,
though
a
King
,
whose
Example
might
have
been
powerful
to
have
brought
them
to
an
outward
pretended
love
to
holiness
,
was
spoke
against
by
them
that
sate
in
the
Gate
,
and
was
the
Song
of
the
Drunkards
,
and
that
when
he
wept
,
and
chastis'd
his
Soul
with
fasting
,
Psal
.
69.10
,
11
,
12.
Hence
nothing
is
so
burthensome
as
the
presence
of
a
sober
religious
Person
,
because
of
that
image
of
God's
holiness
shining
in
him
,
which
strikes
so
full
upon
his
Soul
,
and
sets
his
heart
on
work
in
checking
and
griping
reflections
.
Now
Holiness
being
the
glory
of
God
,
Exod
.
15.11
.
Joh
.
17.11
.
the
peculiar
title
of
the
Deity
,
and
from
him
deriv'd
upon
the
Soul
,
he
that
mocks
this
in
a
Person
,
derides
God
himself
.
He
that
hates
the
Picture
of
a
Prince
,
hates
the
Prince
also
,
and
much
more
were
he
in
his
power
.
He
that
hates
the
Stream
,
hates
the
Fountain
:
He
that
hates
the
Beams
,
hates
the
Sun.
The
holiness
of
a
Creature
is
but
a
beam
from
that
infinite
Sun
,
a
stream
from
that
eternal
Fountain
.
If
a
mixed
and
imperfect
holiness
be
more
the
subject
of
thy
scoffs
,
than
a
great
deal
of
sin
,
surely
thou
wouldest
more
roundly
scoff
at
God
himself
,
should
he
appear
in
the
unblemished
and
unspotted
holiness
of
his
Nature
,
which
infinitely
shines
in
him
:
For
thy
hatred
would
be
greater
,
because
thy
contrariety
is
so
much
more
against
the
perfection
of
holiness
,
than
where
it
is
with
a
mixture
.
Where
there
is
a
hatred
of
the
purity
and
perfection
of
any
Creature
,
there
is
a
greater
reflection
upon
God
,
who
is
the
Author
of
that
Purity
.
4thly
.
In
having
debasing
notions
of
the
holy
nature
of
God
.
We
invert
the
Creation
contrary
to
God's
order
in
it
;
God
made
Man
according
to
his
own
Image
,
and
we
make
God
according
to
ours
.
We
fashion
God
like
our selves
,
and
fasten
our
own
humours
upon
him
,
as
the
Lacedemonians
were
wont
to
dress
their
gods
after
the
fashion
of
their
Cities
.
Psal
.
40.21
.
Though
men
are
enemies
to
the
holy
Majesty
of
God
,
yet
they
can
please
themselves
well
enough
with
him
as
represented
by
that
Idea
their
corrupt
minds
have
fram'd
of
him
.
We
cannot
comprehend
God
;
if
we
could
,
we
should
be
infinite
,
not
finite
;
and
because
we
cannot
comprehend
him
,
we
set
up
in
our
fancies
strange
images
of
him
,
and
so
ungod
God
in
our
heart
and
affections
.
1.
This
is
an
higher
affront
to
God
than
we
imagine
.
Vulgi
opinionis
diis
applicare
prophanum
est
.
Epicurus
.
De
Deo
malè
sentirè
quàm
Deum
esse
negare
pejus
duco
.
't
is
worse
to
degrade
the
Nature
of
God
in
our
conceits
,
and
to
make
him
a
vicious
God
,
than
if
in
our
thoughts
we
did
quite
discard
any
such
Being
;
for
't
is
not
so
gross
a
Crime
to
deny
his
Being
,
as
to
fancy
him
otherwise
than
he
is
;
such
imaginations
strip
him
of
his
Perfections
,
and
make
him
a
God
of
Clouts
.
Plutarch
saith
,
he
should
account
himself
less
wrong'd
by
that
man
that
should
deny
there
ever
was
such
a
man
as
Plutarch
,
than
that
he
should
affirm
,
there
was
such
a
man
indeed
,
but
he
was
a
cholerick
Clown
,
a
decrepit
Fellow
,
a
debauch'd
Man
,
and
an
ignorant
Fool
.
This
was
the
general
Censure
of
the
Heathen
,
That
Superstition
was
far
worse
than
Atheism
,
by
how
much
the
less
evil
it
was
to
have
no
opinion
of
God
,
than
such
as
is
vile
,
wicked
,
derogatory
to
the
pure
and
holy
Nature
of
the
Divine
Majesty
.
2.
Carnal
imaginations
of
God
,
as
well
as
corporeal
images
,
are
Idolatry
.
't
is
a
question
,
which
Idolatry
is
the
greatest
,
to
worship
an
Image
of
Wood
or
Stone
,
or
to
entertain
monstrous
imaginations
of
God
.
It
provokes
a
man
when
we
liken
him
to
some
inferior
Creature
,
and
call
him
a
Dog
,
or
Toad
;
't
is
not
such
an
affront
to
a
man
to
call
him
a
Creature
of
such
a
low
Rank
and
Classis
,
as
to
square
and
model
the
Perfections
of
the
great
God
according
to
our
limited
Capacities
.
We
do
worse
than
the
Heathen
(
of
whom
the
Apostle
proclaim'd
)
did
in
their
Images
,
they
likened
the
glory
of
God
to
such
Creatures
as
were
of
the
lowest
form
in
the
Creation
.
We
liken
God
not
to
corruptible
man
,
but
to
corrupt
man
,
and
worse
yet
,
to
the
very
corruptions
of
men
,
and
worship
a
God
dressed
up
according
to
our
own
foolish
fancies
;
Rom.
1.23
.
And
chang'd
the
glory
of
the
incorruptible
God
into
an
image
made
like
to
corruptible
man
,
and
to
birds
,
and
four-footed
beasts
,
and
creeping
things
.
If
all
those
several
Conceptions
and
Ideas
men
have
of
God
,
were
uncas'd
,
and
discover'd
,
what
a
monstrous
thing
would
God
appear
to
be
,
according
to
the
modes
the
imaginative
Faculty
frames
them
in
?
5thly
.
In
our
unworthy
and
perfunctory
addresses
to
God
.
When
men
come
into
the
presence
of
God
with
lusts
wreaking
in
their
hearts
,
and
leap
from
sin
to
duty
.
God
is
so
holy
,
that
were
our
Services
the
most
refin'd
,
Josh
.
24.19
.
and
as
pure
as
those
of
the
Angels
,
yet
we
could
not
serve
him
suitably
to
his
holy
Nature
:
Therefore
we
deny
this
holiness
,
when
we
come
before
him
without
due
preparation
,
as
if
God
did
not
deserve
the
purest
thoughts
in
our
applications
to
him
;
or
as
if
a
blemished
and
polluted
Sacrifice
were
suitable
enough
to
his
Nature
.
When
we
excite
not
those
elevated
frames
of
spirit
,
which
are
due
to
his
greatness
,
and
fulness
,
and
think
to
put
him
off
with
cheap
and
spotted
Services
,
we
slight
the
holy
Majesty
of
God
,
and
are
guilty
of
a
higher
Presumption
than
is
fitting
for
us
in
our
access
to
an
Earthly
Prince
.
We
worship
him
not
according
to
the
excellent
Holiness
of
his
Nature
,
when
we
have
foolish
imaginations
creep
upon
us
in
the
very
act
of
Duty
,
which
makes
our
Services
erroneous
,
and
misguided
.
When
we
bring
our
worldly
,
carnal
,
debauch'd
thoughts
into
his
presence
,
worse
than
the
Dogs
or
dirty
Slaves
we
would
blush
to
be
attended
by
in
our
Visits
of
a
Great
Man
.
When
our
hearts
are
turned
from
God
in
any
Duty
;
while
we
are
speaking
with
our
Creator
,
to
be
in
our
hearts
conversing
with
our
sordid
Sensualities
;
't
is
as
if
we
should
be
raking
in
a
Dunghill
when
we
are
talking
with
a
King
.
We
do
here
but
defame
his
Holiness
while
we
pretend
to
honour
it
;
and
prophane
his
Name
,
while
we
are
praying
Hallow'd
be
thy
Name
.
It
would
argue
more
Modesty
,
though
less
Sincerity
,
to
say
to
our
Lusts
as
Abraham
to
his
Servant
,
Tarry
here
,
till
I
go
to
sacrifice
.
6thly
.
In
defacing
the
Image
of
God
in
our
own
souls
.
God
in
the
first
draught
of
Man
,
conformed
him
to
his
own
Image
;
because
we
find
that
in
Regeneration
this
Image
is
renew'd
,
Eph.
4.24
.
The
new
man
,
which
after
God
,
{αβγδ}
,
is
created
in
righteousness
and
true
holiness
.
He
did
not
take
Angels
for
his
Pattern
in
his
first
polishing
the
Soul
,
but
himself
.
In
defacing
this
Image
therefore
we
cast
dirt
upon
the
Holiness
of
God
,
which
was
his
Pattern
in
the
framing
of
us
:
And
rather
chuse
to
be
conform'd
to
Satan
,
who
is
God's
great
Enemy
,
and
to
have
God's
Image
wip'd
out
of
us
,
and
the
Devil
's
pictur'd
in
us
.
Therefore
natural
men
,
that
are
guilty
of
gross
sins
,
are
called
Devils
,
Joh
.
6.70
.
't
is
spoken
of
Judas
:
Christ
gave
it
to
Peter
too
,
Matth
.
16.23
.
And
if
he
give
this
Title
to
one
of
the
worst
of
men
,
and
one
of
the
best
of
men
,
it
will
be
no
wrong
to
give
it
to
all
men
.
Men
wallow
in
sin
,
which
is
directly
contrary
to
that
illustrious
Image
which
God
did
imprint
upon
them
;
and
perform
those
actions
which
are
odious
to
God
and
his
Righteousness
,
and
suitable
to
their
Corruption
.
Men
glory
in
that
which
is
their
shame
;
Phil
.
3.19
.
and
account
that
their
Ornament
which
is
the
greatest
Blot
upon
their
Nature
,
which
if
it
were
upon
God
would
make
him
cease
to
be
God
.
3dly
.
Enmity
to
the
Wisdom
of
God
.
Presumptuous
sins
are
called
a
Reproach
of
God
;
Numb
.
15.30
.
The
soul
that
doth
ought
presumptuously
,
the
same
reproaches
the
Lord
.
All
Reproaches
are
either
for
Natural
,
Moral
,
or
Intellectual
Defects
:
All
Reproaches
of
God
must
be
either
for
Wickedness
,
or
Weakness
;
if
for
Wickedness
,
his
Holiness
is
deni'd
;
if
for
Weakness
,
his
Wisdom
is
blemished
.
1.
In
slighting
the
Laws
of
God
.
Since
God
hath
no
defect
in
his
Understanding
,
his
Will
must
be
the
best
and
wisest
,
and
therefore
his
Laws
highly
rational
,
as
being
the
Orders
of
the
wisest
Agent
.
As
God's
Understanding
apprehends
all
things
in
their
true
reason
,
so
his
Will
enjoins
nothing
but
what
is
highly
good
,
and
makes
for
the
happiness
of
his
Creature
;
the
true
means
of
whose
happiness
he
understands
better
than
Men
or
Angels
can
do
.
All
Laws
,
though
they
are
enforced
by
Sovereignty
,
yet
they
are
,
or
ought
to
be
,
in
the
composing
of
them
,
founded
upon
Reason
,
and
are
indeed
Applications
of
the
Law
of
Nature
upon
this
or
that
particular
Emergency
.
The
Laws
of
God
then
,
who
is
summa
ratio
,
are
purely
founded
upon
the
truest
reason
,
though
every
one
of
them
may
not
be
so
clear
to
us
:
Therefore
they
that
make
alteration
in
his
Precepts
,
either
dogmatically
or
practically
,
controul
his
Wisdom
,
and
charge
him
with
Folly
.
When
men
will
observe
one
part
of
his
Law
,
and
not
another
;
pick
and
chuse
where
they
please
,
hence
it
is
that
Sinners
are
called
Fools
in
Scripture
.
't
is
certainly
inexcusable
Folly
,
to
contradict
undeniable
and
infallible
Wisdom
.
If
Infinite
Prudence
hath
framed
the
Law
,
why
is
not
every
part
of
it
observed
?
If
it
were
not
made
with
the
best
Wisdom
,
why
is
any
thing
of
it
observed
?
He
that
receives
the
Promises
of
God
,
and
the
Testimony
of
Christ
,
Joh
.
3.33
.
sets
to
his
seal
,
That
God
is
true
.
It
must
thence
undeniably
follow
,
that
he
that
refuseth
obedience
to
his
Law
,
sets
to
his
Seal
,
That
God
is
foolish
.
Men
live
as
though
the
Commands
of
God
were
made
in
Sport
,
not
by
Counsel
.
If
God
took
Counsel
in
the
making
man
,
there
is
as
much
need
of
Counsel
in
the
right
ordering
him
.
If
the
defacing
his
Image
by
any
Sin
is
a
defaming
his
Wisdom
in
the
Creation
,
the
breaking
his
Law
is
a
disgracing
his
Wisdom
in
the
Administration
.
Were
they
not
rational
,
God
would
not
enjoin
them
;
and
if
they
are
rational
,
we
are
enemies
to
Infinite
Wisdom
by
not
complying
with
them
.
2dly
.
In
defacing
the
wise
workmanship
of
God
.
Every
sin
is
a
defacing
our
own
souls
;
which
as
they
are
the
prime
Creatures
in
the
sensible
World
,
had
greater
Characters
of
God's
Wisdom
in
the
Fabrick
of
them
.
But
this
Image
of
God
is
ruin'd
and
broken
by
Sin
.
Though
the
spoiling
of
it
be
a
scorn
of
his
Holiness
,
it
's
also
an
affront
to
his
Wisdom
;
because
though
his
Power
was
the
cause
of
the
production
of
so
fair
a
Being
,
yet
his
Wisdom
was
the
guide
of
his
Power
,
as
well
as
his
Holiness
the
Exemplar
whereby
he
wrought
it
.
If
a
man
had
a
curious
Clock
or
Watch
,
which
had
cost
him
many
years
pains
,
and
the
strength
of
his
skill
to
frame
;
for
a
man
after
he
had
seen
and
considered
it
,
to
cut
,
slash
,
and
break
all
,
would
argue
a
contempt
of
the
Workman's
skill
.
God
hath
shown
Infinite
Art
in
the
Creation
of
man
,
but
sin
unbeautifies
man
,
and
bereaves
him
of
his
Excellency
.
3dly
.
Censuring
his
ways
.
What
is
our
impatience
at
any
passages
of
his
Providence
,
but
a
censuring
his
dealing
with
us
as
unjust
or
unwise
;
as
if
we
would
presume
to
instruct
him
better
in
the
management
of
human
Affairs
.
't
is
to
take
upon
us
to
be
God's
Judges
,
to
cite
him
to
our
Tribunal
to
give
an
account
of
his
administration
of
things
.
't
is
a
reviling
him
because
he
doth
manage
things
according
to
his
own
Will
,
and
not
according
to
ours
:
't
is
a
striving
with
God
,
and
a
summoning
him
to
the
Bar
of
our
Reason
,
Isa
.
45.9
,
10.
Wo
to
him
that
strives
with
his
Maker
:
Shall
the
clay
say
to
him
that
fashion'd
it
,
What
makest
thou
?
To
quarrel
with
him
,
and
examine
him
about
his
works
,
why
he
made
them
thus
,
and
not
thus
;
't
is
a
reproaching
of
God
,
a
contending
with
him
,
to
instruct
him
.
Job
40.2
Shall
he
that
contendeth
with
the
Almighty
instruct
him
?
he
that
reproves
God
,
let
him
answer
it
.
A
Reproof
argues
a
Superiority
in
Authority
,
Knowledge
,
or
Goodness
.
't
is
a
playing
Absalom's
game
;
Oh
that
I
were
King
in
Israel
,
I
would
do
this
and
that
man
Justice
:
So
that
it
is
a
virtual
wishing
,
Oh
that
I
were
King
of
the
World
,
the
Governor
of
all
Creatures
,
things
should
be
dispos'd
more
wisely
,
and
more
justly
.
4thly
.
Prescribing
Rules
and
Methods
to
God
.
We
presume
to
be
God's
Tutors
,
and
would
sway
him
according
to
the
dictates
of
our
Wisdom
;
When
we
would
have
a
Mercy
in
this
Method
which
God
designs
to
convey
through
another
Channel
;
When
we
would
have
him
take
his
measures
from
our
humours
:
This
was
the
ground
of
Jonah's
Argument
with
God
,
Jonah
3.10
.
Jonah
4.1
.
It
displeased
Jonah
exceedingly
;
and
he
was
very
angry
.
When
we
make
Vows
to
flatter
God
into
a
compliance
with
our
designs
;
when
we
pray
imperiously
for
any
thing
without
a
due
Submission
to
God's
Will
;
as
if
we
were
his
Counsellors
,
and
he
were
bound
to
follow
our
humours
.
Thus
would
the
most
glorious
of
Virgins
and
Mothers
prescribe
to
Christ
a
Rule
for
his
miraculous
action
,
Luke
2.48
.
His
Mother
said
unto
him
,
Son
,
why
hast
thou
thus
dealt
with
us
?
So
John
2.3
,
4.
The
Jews
who
nail'd
him
to
the
Cross
,
offer'd
to
believe
on
him
,
if
he
would
submit
to
their
terms
,
and
gratify
their
curiosity
in
descending
from
the
Cross
they
had
fixed
him
to
.
Are
not
most
men
Jews
in
this
,
to
prescribe
terms
to
God
,
upon
the
grant
whereof
he
shall
have
our
service
of
believing
in
him
.
As
if
a
Child
should
appoint
Rules
for
his
Father
,
or
a
crazy
headed
Patient
to
his
Physician
;
would
it
not
be
an
injury
to
their
prudence
and
skill
?
This
presumptuous
humour
is
a
hellish
offence
.
Abraham
asserts
the
way
of
God's
appointment
by
Moses
and
the
Prophets
,
to
be
the
best
way
for
bringing
men
to
Repentance
and
Salvation
,
but
the
Rich
man
prefers
his
own
Judgment
,
and
would
have
him
send
one
from
the
dead
to
preach
to
them
.
Luke
16.27
,
28
,
29
,
30.
Abraham
saith
unto
him
,
They
have
Moses
and
the
Prophets
;
and
he
said
,
Nay
,
father
Abraham
.
We
deal
often
thus
with
God
,
as
though
we
were
his
Counsellors
,
not
his
Subjects
.
4thly
.
Enmity
to
the
Sufficiency
of
God
.
The
preferring
any
sin
before
God
,
is
a
denial
of
the
fulness
of
Content
to
be
had
in
the
enjoyment
of
God
;
as
though
God
were
inferior
to
a
base
Lust
,
and
that
a
vile
Pleasure
had
a
better
relish
than
the
Communications
of
God
to
the
Soul
.
For
when
God
describes
what
pleasure
and
peace
there
is
in
his
ways
,
what
fulness
of
joy
in
his
Presence
;
what
is
the
refusal
of
it
but
equivalent
to
this
language
of
the
sinner
;
No
,
I
will
believe
no
such
thing
;
there
is
more
happiness
to
be
had
in
Sin
than
in
God
?
and
so
he
values
a
Vapour
,
an
empty
Bubble
,
more
than
Infinite
Fulness
.
The
greater
is
the
Scorn
of
God's
Sufficiency
,
by
how
much
the
more
ignoble
,
brutish
,
and
contemptible
the
Pleasure
is
we
prefer
before
him
.
1st
.
In
secret
thoughts
of
meriting
by
any
Religious
Act.
As
though
God
could
be
indebted
to
us
,
and
obliged
by
us
.
As
though
our
Devotions
could
bring
a
blessedness
to
God
more
than
he
essentially
hath
;
when
indeed
our
goodness
extends
not
to
him
,
Psal
.
16.2
.
Our
Services
of
God
are
rather
services
to
our selves
,
and
bring
a
happiness
to
us
,
not
to
God
.
This
secret
opinion
of
Merit
(
though
disputed
against
the
Papists
,
yet
)
is
natural
to
man
;
and
this
secret
self-pleasing
,
when
we
have
performed
any
duty
,
and
upon
that
account
expect
some
fair
compensation
from
God
,
as
having
been
profitable
to
him
.
God
intimates
this
,
Psal
.
50.11
,
12.
The
wild
beasts
of
the
field
are
mine
;
if
I
were
hungry
I
would
not
tell
thee
;
for
the
world
is
mine
,
and
the
fulness
thereof
.
He
implies
,
that
they
wrong'd
his
Infinite
Fulness
,
by
thinking
that
he
stood
in
need
of
their
Sacrifices
and
Services
,
and
that
he
was
beholden
to
them
for
their
Adoration
of
him
.
All
Merit
implies
a
moral
or
natural
Insufficiency
in
the
Person
of
whom
we
merit
,
and
our
doing
something
for
him
,
which
he
could
not
,
or
at
least
so
well
do
for
himself
.
't
is
implied
in
our
murmuring
at
God's
dealing
with
us
in
a
course
of
cross
Providences
,
wherein
men
think
they
have
deserv'd
better
at
the
hands
of
God
by
their
service
,
than
to
be
so
.
cast
aside
and
degraded
by
him
.
In
our
Prosperity
we
are
apt
to
have
secret
thoughts
that
our
Enjoyments
were
the
Debts
God
owed
us
,
rather
than
Gifts
freely
bestow'd
upon
us
.
Hence
it
is
that
men
are
more
unwilling
to
part
with
their
Righteousness
than
with
their
Sins
,
and
are
apt
to
challenge
Salvation
as
a
Due
,
rather
than
beg
it
as
an
Act
of
Grace
.
2dly
.
Trying
all
ways
of
helping
our selves
,
before
we
come
to
God
.
Having
hopes
to
find
That
in
Creatures
,
which
is
only
to
be
found
in
an
All-sufficient
God
.
When
we
rather
seek
an
Alms
from
the
World
than
God
,
as
though
there
were
some
hidden
Excellency
in
the
World
,
which
over-topp'd
the
Excellency
of
God
.
When
we
would
rather
drink
of
Cisterns
than
of
the
Fountain
;
as
though
the
Waters
in
the
Cistern
were
fresher
and
sweeter
than
those
in
the
Spring
.
Hence
it
is
that
upon
any
Emergency
we
set
our
own
Reason
on
work
,
before
we
crave
the
Assistance
of
God's
Power
;
and
scarce
seek
him
,
till
we
have
modell'd
the
whole
Contrivance
in
our
own
Brains
,
and
resolv'd
upon
the
methods
of
performance
;
as
though
there
were
not
a
fulness
of
reason
in
God
to
guide
us
in
our
Resolves
,
as
well
as
power
to
breathe
success
upon
them
,
Prov.
20.25
.
After
vows
to
make
enquiry
,
after
Resolutions
to
beg
direction
in
our
business
.
Sometimes
men
seek
out
unlawful
ways
for
their
delivery
,
as
though
there
were
more
sufficiency
of
help
in
Sin
,
than
in
God
.
Did
we
believe
,
and
love
the
Sufficiency
of
God
,
that
is
able
to
supply
our
wants
,
we
should
not
upon
every
strait
be
turn'd
from
him
,
and
beg
help
at
the
door
of
Creatures
.
3dly
.
In
our
Apostacies
from
God
.
When
after
fair
Pretences
and
devout
Applications
,
we
grow
cold
,
and
thrust
him
from
us
,
it
implies
,
that
God
hath
not
that
fulness
in
him
which
we
expected
.
Backsliding
testifies
,
that
there
is
not
that
sweetness
,
and
satisfactoriness
in
God
,
which
we
expected
upon
our
first
approach
to
him
.
All
apostacy
is
a
denial
of
God
;
for
it
denies
him
either
to
be
a
fountain
of
all
good
,
or
else
that
he
is
not
true
to
his
Promises
,
but
deceives
us
in
our
just
expectations
of
good
from
him
.
It
either
speaks
him
evil
,
or
deceitful
;
't
is
a
greater
affront
to
deny
him
after
an
experience
of
his
sweetness
,
and
assistance
,
than
to
deny
him
before
any
dealing
with
him
,
or
trial
of
him
.
Now
though
all
apostacy
begins
in
a
neglect
,
yet
it
quickly
ripens
into
a
hatred
.
4thly
.
In
joining
some
thing
with
God
to
make
up
our
happiness
.
Though
men
are
willing
to
have
the
enjoyment
of
God
,
yet
they
are
not
content
with
him
alone
,
but
would
have
something
else
to
eke
him
out
;
as
though
God
,
who
accounts
the
enjoyment
of
himself
the
greatest
blessedness
,
had
not
also
in
himself
a
sufficient
blessedness
for
his
Creatures
,
without
the
addition
of
any
thing
else
.
The
Young
man
in
the
Gospel
went
away
sorrowful
,
because
he
could
not
enjoy
God
and
the
World
both
togegether
,
Matth
.
19.21
,
22.
If
we
would
light
up
Candles
in
a
clear
day
,
when
the
Sun
shines
in
its
full
brightness
,
what
do
we
imply
,
but
that
the
Sun
hath
not
light
enough
in
it self
to
make
it
day
?
And
when
we
labour
for
other
things
with
as
much
strength
and
eagerness
,
as
we
labour
for
the
enjoyment
of
God
,
what
is
it
,
but
to
deny
that
there
is
enough
in
him
without
the
concurrence
of
some
other
good
?
5thly
.
Against
the
Omniscience
of
God
.
Men
hate
God's
Omniscience
,
and
could
willingly
have
him
stript
of
this
Eminency
.
For
men
naturally
love
not
those
that
dive
into
their
Purposes
,
and
canvass
their
Thoughts
;
so
neither
can
men
love
this
Attribute
of
God
,
whereby
he
enters
into
the
secret
closets
of
their
heart
,
and
takes
an
exact
measure
of
every
wicked
and
subtile
Contrivance
.
The
first
Speech
that
Adam
spake
in
Paradise
after
his
Fall
,
infring'd
God's
Omniscience
,
Gen.
3.10
.
I
heard
thy
voice
in
the
garden
,
and
I
hid
my
,
self
.
As
if
the
Trees
could
shelter
him
from
that
Eye
that
saw
the
minutest
part
of
the
whole
Earth
.
The
next
Speech
recorded
of
the
second
man
,
Cain
,
is
to
the
same
purpose
;
when
God
put
the
question
to
him
,
Where
is
thy
brother
?
Gen.
4.9
.
I
know
not
;
thinking
thereby
to
delude
God's
Omnisciency
.
He
that
practically
denies
God's
Omnisciency
,
denies
his
Godhead
:
For
a
man
may
as
well
deny
that
there
is
a
Sun
,
as
deny
that
it
shines
,
and
disperseth
its
light
and
influence
into
every
corner
.
See
more
of
this
in
the
Discourse
of
God's
Omnipresence
.
This
appears
,
1.
When
we
commit
sin
upon
the
ground
of
secresy
.
If
all
hearts
,
surely
then
all
places
are
open
to
God's
Eye
;
no
private
Bench
for
a
Drunkard
,
or
secret
Stew
for
an
Adulterer
,
but
is
obvious
to
him
.
Common
Modesty
before
man
,
is
not
practised
before
God
:
Men
are
ashamed
to
have
their
actions
seen
by
man's
eye
,
but
not
by
God's
.
Maxima
debetur
pueris
reverentia
.
Filthy
actions
cannot
endure
the
presence
of
a
Child's
eye
,
much
less
of
man's
.
Shall
the
presence
of
a
Child
have
more
power
over
us
than
the
presence
of
God
;
and
mens
observing
,
more
than
God's
censuring
Eye
?
Is
not
this
a
denial
of
him
,
when
the
Eye
of
God
is
of
less
force
to
restrain
thee
,
than
the
eye
of
man
;
as
if
men
only
could
see
,
and
God
were
blind
?
All
the
sin
thou
committest
before
the
eye
of
the
holiest
man
in
the
world
,
cannot
make
him
hate
thee
so
much
as
God
hates
thee
;
because
his
Holiness
is
infinitely
short
of
God's
Holiness
,
and
consequently
his
Hatred
is
infinitely
short
of
God's
't
is
an
aggravation
of
a
man's
sin
,
to
be
committed
in
the
presence
of
God
.
Gen.
10.9
.
A
mighty
Hunter
before
the
Lord
.
As
it
was
of
Haman's
Offence
,
when
he
lay
upon
Esther's
Bed
,
That
he
would
force
the
Queen
before
the
King's
face
.
It
seems
to
be
David's
conceit
in
his
Sin
,
That
God
would
not
see
him
,
both
by
Nathan's
charge
,
2
Sam
.
2.19
.
Wherefore
hast
thou
despised
the
Commandment
of
the
Lord
,
to
do
evil
in
his
sight
?
and
by
his
own
confession
,
Psal
.
51.4
.
This
evil
have
I
done
in
thy
sight
.
Every
Penitent
takes
notice
of
the
Wrong
he
doth
to
God's
All-seeing
Eye
.
It
's
a
high
provocation
for
a
Servant
to
do
ill
when
his
Master's
Eye
is
upon
him
,
or
a
Thief
to
cut
a
Purse
before
the
Judge's
face
.
God
observes
all
Wickedness
;
Wickedness
under
Lock
and
Key
.
If
he
doth
register
all
thy
Members
in
his
Book
,
he
will
also
register
the
sins
of
those
Members
,
what
use
thou
puttest
them
to
,
whether
to
his
Service
,
or
the
Devil's
Drudgery
;
whether
thy
Eye
rove
about
in
wanton
Glances
,
or
thy
Tongue
be
let
loose
in
prophane
Language
,
or
thy
Ear
open
to
ungodly
Discourse
,
or
thy
Feet
more
swift
to
carry
thee
to
an
Alehouse
than
a
Sermon
.
It
was
once
a
Check
a
Young
man
gave
to
a
Harlot
,
who
had
enticed
him
,
and
carried
him
from
one
Room
to
another
for
secresy
;
Oh
,
saith
he
,
can
none
see
us
here
?
Can
we
be
hid
from
God's
Eye
?
Yet
sinners
in
their
practice
make
their
boast
,
as
they
,
Job
22.14
.
in
express
words
,
Thick
clouds
are
a
covering
to
him
,
that
he
sees
not
,
and
he
walks
in
the
circuit
of
heaven
:
As
though
God's
Eye
could
not
pierce
the
thick
Clouds
;
as
though
his
Cares
were
confin'd
only
to
Celestial
things
,
and
Earth
were
too
low
an
Orb
for
his
Eyes
to
roul
about
.
If
we
think
a
word
in
the
presence
of
a
grave
religious
man
may
disgrace
us
,
we
are
troubled
in
our
minds
;
but
we
regard
not
an
Injury
done
to
God
.
We
are
more
cast
down
,
if
a
foolish
action
of
ours
comes
to
the
knowledge
of
men
,
than
to
the
knowledge
of
God
.
2dly
.
When
men
give
liberty
to
inward
sins
.
God
doth
often
set
forth
himself
by
that
expression
,
That
he
trieth
the
heart
,
and
searcheth
the
reins
.
The
heart
hath
man
Valves
and
Ventricles
,
but
God
searches
all
the
Valves
,
which
cannot
be
espied
and
discerned
but
by
a
curious
eye
.
God
sees
all
the
Contrivances
of
it
.
The
Reins
are
partly
hid
,
most
inward
,
surrounded
with
Fat
.
The
most
inward
thoughts
cannot
be
hid
from
God's
piercing
Eye
,
for
all
is
open
before
him
,
like
dissected
Sacrifices
when
the
Bowels
are
ript
up
,
and
all
the
Inwards
discovered
.
God
is
more
within
the
Soul
of
a
Creature
,
than
any
one
hidden
thought
can
be
,
and
knows
it
before
the
heart
that
mints
it
hath
a
full
discovery
of
it
.
What
do
the
actings
of
Sin
in
our
Fancies
import
,
but
as
though
God's
eye
could
not
pierce
into
the
remoteness
and
darkness
of
our
minds
?
2
Kings
21.4
.
Manasseh
is
blam'd
for
setting
up
strange
Altars
in
the
House
of
God
;
much
more
may
we
for
setting
up
strange
Imaginations
in
the
heart
,
which
should
belong
to
God
.
Rom.
2.16
.
This
is
to
deny
God's
Judicial
Prerogative
;
this
is
the
Attribute
which
speaks
him
fit
to
be
a
Judge
,
and
yet
men
can
possess
their
hearts
with
this
,
That
he
is
defective
in
this
Attribute
,
and
so
make
him
uncapable
of
judging
the
World
.
Hypocrisy
is
a
plain
denial
of
this
Omnisciency
.
When
men
have
a
Religious
Lip
,
and
a
black
Soul
;
an
outside
swept
and
garnished
,
and
a
Legion
of
Devils
garison'd
within
.
This
derogates
from
God
,
as
though
his
Eye
were
as
easily
deceived
as
mens
,
and
an
outward
appearance
limited
God's
Observation
.
Are
we
not
more
slight
in
the
performance
of
private
Devotions
before
God
,
than
we
are
in
our
Attendances
in
publick
in
the
sight
of
men
.
3dly
.
When
men
give
way
to
diversions
in
a
Duty
,
it
is
a
denial
of
God's
Omniscience
.
Love
is
the
cause
of
fixedness
.
The
Angels
have
a
pure
affection
to
God
,
and
therefore
they
have
an
uninterrupted
attention
in
his
Presence
.
If
thou
thinkest
God
doth
not
mind
thee
,
why
dost
thou
pray
at
all
?
If
thou
thinkest
he
doth
mind
thee
,
why
dost
thou
not
pray
more
fervently
,
fixedly
,
and
hear
more
attentively
?
This
attention
doth
consist
in
the
frame
of
the
Soul
;
for
bodily
Exercise
is
requir'd
for
our
sakes
,
not
for
God's
.
Gesture
and
Speech
are
to
quicken
our
affections
.
Christ
hath
given
us
a
short
Pattern
of
Prayer
,
and
can
our
hearts
be
steady
upon
God
in
the
repetition
of
it
?
Duties
are
Visits
we
pay
to
God
;
would
it
not
be
an
Affront
,
if
when
we
were
to
visit
a
Prince
,
we
should
send
a
noysom
rotten
Carkass
in
our
stead
?
Do
we
not
deal
so
with
God
,
when
we
come
without
our
heart
,
as
though
God
were
ignorant
,
and
could
be
put
off
with
any
thing
,
the
worst
in
our
Flocks
,
as
well
as
the
best
.
It
wrongs
the
Majesty
of
God's
Presence
,
that
when
he
speaks
to
us
,
we
will
not
give
him
so
much
Respect
as
to
regard
him
;
and
when
we
speak
to
him
,
we
do
not
regard
our selves
.
What
a
vain
thing
is
it
,
to
be
speaking
to
a
Scullion
when
the
King
is
in
presence
?
Every
careless
diversion
to
a
vain
Object
,
is
a
denial
of
God's
presence
in
the
place
.
't
is
a
wrong
to
God's
Excellency
,
that
when
we
come
to
God
for
what
we
count
sweet
and
desirable
,
we
presently
turn
our
backs
,
as
though
our
address
were
an
act
of
imprudence
and
folly
;
as
much
as
to
say
,
There
is
no
sweetness
in
him
,
no
beauty
that
we
should
desire
him
.
6thly
.
Enmity
to
the
Mercy
of
God
.
God
is
not
wronged
more
in
any
Attribute
by
Devils
and
Men
,
than
in
his
Mercy
.
Man
would
deprive
God
of
the
honour
of
his
own
Bowels
;
of
the
Objects
of
Mercy
;
when
God's
Mercy
to
others
comes
in
competition
with
his
Self-love
and
Credit
.
Jonas
his
Pride
would
null
the
Goodness
of
God
.
With
what
an
unreasonable
Passion
doth
he
fly
in
the
face
of
God
,
for
reprieving
the
humbled
Ninivites
?
he
would
rather
have
had
his
own
Credit
preserv'd
in
the
destruction
of
them
according
to
his
Prediction
,
than
God's
tenderness
magnified
in
their
Preservation
.
Some
fancy
a
God
made
up
altogether
of
Mercy
,
a
Childish
Mercy
;
as
if
his
Mercy
had
nothing
else
to
do
,
but
to
wrong
all
his
other
Perfections
;
to
make
him
bely
his
Truth
,
extinguish
his
Justice
,
discard
his
Wisdom
,
and
enslave
his
Power
.
This
appears
,
1.
In
the
severe
and
jealous
thoughts
men
have
of
God
.
Men
are
apt
to
charge
God
with
Tyranny
,
whereby
they
strip
him
of
the
Riches
of
his
glorious
Mercy
.
The
Devil's
design
at
first
was
to
bely
God
to
man
,
that
he
might
have
hard
and
contracted
thoughts
of
God
,
to
think
him
strait-handed
towards
his
Creature
.
Therefore
he
is
call'd
a
Liar
from
the
beginning
,
Joh
.
8.44
.
in
urging
man
to
misbelieve
his
Creator
to
be
an
unjust
,
hard
,
and
cruel
Master
,
and
that
envied
him
Comforts
necessary
for
him
;
which
frightful
thoughts
of
the
Deity
have
haunted
man
ever
since
.
If
man
in
Creation
was
so
ready
to
entertain
Jealousies
of
God
,
man
in
Corruption
,
with
the
load
of
Guilt
upon
him
,
is
much
more
prone
.
The
Heathens
(
by
the
Devil's
instigation
)
,
as
the
Indians
,
have
their
Notions
,
That
Mercy
flows
not
naturally
from
God
,
but
must
be
wrested
by
a
multitude
of
Services
;
that
he
will
do
nothing
without
the
Bribe
of
a
Sacrifice
;
which
they
offer
,
lest
he
should
hurt
them
.
As
if
God
only
created
men
,
to
make
sport
with
their
misery
:
As
if
God
had
no
other
design
in
the
Creation
,
than
to
load
his
Creatures
with
Chains
,
and
govern
that
World
by
Tyranny
,
which
he
made
by
an
Efflux
of
powerful
Goodness
.
The
Worship
of
many
men
is
founded
upon
this
conceit
,
whereby
they
are
frighted
into
some
actions
of
Adoration
,
not
sweetly
drawn
.
This
representation
of
God
doth
debase
the
Soul
,
and
fills
it
with
that
tyranical
passion
of
Fear
,
which
is
alway
accompanied
with
Hatred
;
for
we
hate
what
we
fear
.
Thus
the
Devil
accuseth
God
to
troubled
Consciences
,
persuading
them
that
his
Bowels
are
strait
,
that
he
hath
no
Mercy
for
them
,
that
so
he
may
drive
them
to
despair
.
This
he
attain'd
in
Cain
,
who
cries
in
despair
,
My
punishment
is
greater
than
I
can
bear
;
i.e.
my
sin
is
greater
than
can
be
pardon'd
,
Gen.
4.13
.
When
any
Soul
is
like
to
be
snatcht
out
of
Satan's
hands
,
he
makes
it
interpret
those
acts
wherein
God
means
favour
,
to
be
acts
of
Enmity
.
So
that
the
main
work
God
hath
to
do
after
Conviction
,
is
to
persuade
the
Soul
to
have
good
thoughts
of
him
.
Hence
doth
arise
that
unwillingness
in
the
Soul
to
come
to
God
.
How
can
we
approach
to
him
,
of
whom
we
have
such
narrow
thoughts
,
and
judge
of
according
to
our
own
revengeful
humours
?
How
can
we
do
otherwise
but
hate
him
,
when
we
represent
him
as
one
easily
angry
,
hardly
appeas'd
,
of
a
cruel
nature
;
a
Minos
,
a
Rhadamanthus
,
or
Phalary
,
rather
than
an
Infinite
Mirror
of
Sweetness
and
Love
.
If
we
do
not
think
him
so
,
why
do
we
stand
off
from
him
?
Hence
ariseth
our
wrong
constructions
of
Providence
,
and
sinister
interpretations
of
God's
acts
;
when
we
attribute
to
God
such
ends
as
have
no
other
foundation
but
our
own
foolish
Fancy
.
Thus
Manoah
interprets
the
Angel's
coming
,
which
was
an
act
of
God's
kindness
to
him
,
to
be
an
ill-meant
Providence
,
Judg
.
13.22
.
Now
as
it
is
the
quality
of
Love
to
think
no
evil
,
so
it
is
the
property
of
Hatred
to
think
all
evil
.
And
as
when
a
man
hates
Sin
,
he
cannot
endure
any
varnish
of
an
Excuse
to
be
put
upon
it
,
and
cannot
speak
or
think
too
bad
of
it
;
so
when
a
man
hates
God
,
he
cannot
endure
to
have
a
good
gloss
put
upon
his
actions
.
2dly
.
Slighting
his
Mercy
,
and
robbing
him
of
the
end
of
it
.
The
wilful
breaking
of
a
Prince's
Laws
,
upon
the
observance
whereof
great
Rewards
are
promised
,
is
not
only
a
despising
his
Sovereignty
,
but
a
slighting
his
Goodness
,
in
the
Rewards
proffer'd
to
the
Observers
.
Rebels
that
stand
it
out
against
Proclamations
of
Pardon
,
do
what
in
them
lies
to
deprive
the
Prince
of
any
Objects
to
show
his
Clemency
on
.
So
obstinate
Sinners
against
Mercy
would
as
far
as
they
are
able
,
deprive
God
of
any
subject
to
magnify
his
Mercy
on
,
especially
when
they
do
not
only
stand
it
out
against
so
gracious
Proffers
of
God
,
but
draw
in
others
to
take
up
Arms
against
him
:
Every
sin
in
this
respect
is
a
stealing
the
glory
of
this
Attribute
from
God
,
in
denying
him
that
Tribute
of
Obedience
which
is
due
to
him
for
it
.
Often
this
Enmity
riseth
higher
;
and
whereas
men
should
fear
him
,
because
he
is
ready
to
forgive
,
Psal
.
130.4
.
they
rather
slight
him
,
and
presume
to
sin
,
because
he
hath
mercy
to
pardon
.
And
so
make
that
which
should
cherish
their
Obedience
,
to
be
a
Spur
to
their
Rebellion
;
and
encourage
their
future
Offences
by
that
Goodness
which
should
excite
a
Fear
and
holy
Awe
of
him
in
their
Souls
.
Because
God
is
gracious
,
men
will
be
more
vicious
;
hence
they
are
said
to
despise
his
goodness
,
Rom.
2.4
.
And
that
Patience
which
should
teach
them
Repentance
,
inflames
their
Hatred
,
and
in
this
humour
they
turn
Grace
it self
into
Wantonness
.
Eccl.
8.11
.
7thly
.
Enmity
to
the
Justice
of
God
.
When
men
wish
there
were
no
God
,
they
wish
this
at
least
,
that
God
were
uncloath'd
of
those
Perfections
which
are
averse
and
dreadful
to
their
guilty
Consciences
:
Scarce
a
man
but
hath
flattering
Fancies
,
that
God
is
not
so
terrible
as
he
is
represented
.
This
appears
,
1.
In
not
fearing
it
,
but
running
under
the
lash
of
it
.
Sin
is
an
act
of
Rebellion
,
and
Rebels
fear
not
the
Justice
,
or
else
hope
to
overcome
the
Power
of
their
Superior
.
Would
not
men
be
afraid
to
spit
in
the
face
of
Heaven
,
did
they
really
believe
there
was
a
God
who
was
just
and
righteous
,
and
would
not
let
any
sin
go
unpunished
?
The
Prophet
speaks
of
some
that
had
wearied
God
with
their
Sins
,
and
made
him
serve
with
their
Iniquities
,
Isa
.
43.24
.
as
if
God
were
bound
to
endure
their
evil
Carriage
against
him
with
patience
,
and
never
to
unsheath
the
Sword
of
his
Justice
.
How
often
are
men
upon
this
account
said
to
have
a
rocky
Heart
,
and
iron
Sinews
,
that
will
neither
be
broken
,
nor
bent
?
Are
not
the
Belshazzars
of
the
World
merry
,
though
the
hand-writing
be
upon
the
Wall
against
them
.
Thus
men
commit
sin
with
greediness
,
and
are
past
feeling
,
Eph.
4.19
.
daring
the
Justice
of
God
,
and
without
any
sense
of
revenge
due
to
sin
;
and
say
,
To
morrow
shall
be
as
this
day
,
and
much
more
abundant
.
Nay
,
I
dare
aver
,
that
if
a
man
who
had
been
scorcht
in
Hell
,
should
again
enjoy
his
wonted
Pleasures
,
and
have
all
the
while
a
fresh
remembrance
of
his
late
Torments
,
were
not
his
Will
chang'd
by
a
powerful
grace
,
he
would
stand
it
out
as
stiffly
against
God
as
ever
,
notwithstanding
those
terrible
marks
of
Wrath
,
and
be
without
a
holy
fear
of
that
Justice
which
he
had
felt
.
2dly
.
Sinning
under
the
strokes
of
Justice
.
Men
will
not
turn
to
God
that
smites
them
,
though
they
have
hypocritical
howlings
upon
their
Beds
under
God's
stroke
,
Hos
.
7.13
,
14.
Isa
.
9.13
.
They
will
roar
under
the
stroke
,
but
not
submit
to
the
Striker
.
't
is
the
Witch
of
Endor
,
or
the
God
of
Ekron
shall
have
their
Addresses
,
and
not
the
God
of
Heaven
.
3dly
.
In
hoping
easily
to
evade
it
.
There
are
sometimes
secret
thoughts
,
that
a
man
is
able
to
maintain
himself
against
all
the
force
God
can
use
;
which
the
Apostle
implies
,
1
Cor
.
10.22
.
Are
we
stronger
than
he
?
Do
we
think
to
try
it
out
at
Arms
length
with
God
?
Sin
implies
a
mastering
God's
all-powerful
Justice
.
Sometimes
men
will
argue
for
Impiety
from
their
present
impunity
;
and
because
he
keeps
silence
,
think
that
he
will
not
publish
a
condemning
Sentence
,
Psal
.
50.21
.
And
because
God
forbears
,
think
that
he
hath
forgotten
to
punish
,
Psal
.
10.11
.
God
hath
forgotten
.
Sometimes
we
fancy
God
like
to
our selves
,
mutable
with
every
Wind
,
as
soon
appeas'd
as
angry
;
either
unable
to
resist
the
force
of
our
Prayers
,
or
easily
enticed
by
our
good
words
and
praises
of
him
,
as
though
he
were
to
be
flatter'd
out
of
his
just
Anger
,
his
holy
and
righteous
Nature
,
Psal
78.36
.
They
flatter'd
him
with
their
mouth
.
As
if
he
needed
our
Trifles
,
and
Rattles
,
as
Children
do
,
to
appease
them
.
Or
might
be
wrought
upon
as
the
poor
Indians
,
to
give
the
Gold
of
Heaven
for
a
few
Beads
.
They
fancy
him
a
God
of
Wax
,
whom
they
can
bend
at
their
pleasure
;
either
so
weak
,
that
he
cannot
,
or
of
so
soft
a
disposition
,
that
he
will
not
be
reveng'd
of
Sin
;
and
that
a
few
sighs
will
blow
away
a
storm
of
Wrath
.
Hence
men
invent
ways
of
pleasing
God
after
they
have
offended
him
;
and
think
to
expiate
the
sin
of
their
Soul
,
by
the
offering
their
Substance
,
or
presenting
some
melancholy
Devotions
,
or
inflicting
some
Self-chastisements
.
As
if
God
were
to
be
brib'd
by
the
Blood
of
a
Lamb
,
or
Goat
,
or
by
some
superstitious
and
formal
Services
,
to
change
his
provoked
Justice
into
an
easy
Clemency
.
8thly
.
Enmity
to
the
truth
of
God
.
Most
men
live
upon
trust
for
their
knowledge
,
and
know
far
more
by
the
relation
,
and
upon
the
credit
of
others
,
than
upon
certain
demonstrations
;
as
that
there
are
such
Places
as
China
,
Peru
,
Mexico
.
And
why
are
men
so
backward
in
believing
God
,
speaking
in
his
Word
?
't
is
clear
hereby
,
that
men
have
not
so
great
an
enmity
against
one
another
,
as
they
have
against
God
.
This
appears
,
1.
In
not
believing
his
Threatnings
.
Men
believe
not
either
the
matter
,
or
sudden
execution
of
them
.
Our
Faith
is
more
operative
upon
Reports
from
Men
,
than
Revelations
from
God
.
Men
will
believe
Stories
of
Danger
,
so
as
to
avoid
the
Places
wherein
they
may
be
liable
to
it
.
Yet
though
God
tells
them
what
the
issue
of
Sin
will
be
,
how
certainly
it
will
destroy
them
,
they
will
walk
on
in
their
own
way
.
Men
look
upon
Hell
as
a
painted
Fire
,
upon
the
Threatnings
as
Scarecrows
,
without
a
Sting
,
and
are
not
so
much
affected
with
them
,
as
at
the
reading
of
a
Tragedy
.
Would
men
be
so
stupid
,
as
not
to
stir
out
of
the
fire
,
if
they
did
really
believe
God
were
true
?
they
are
apt
to
fear
others
that
threaten
inferior
punishments
,
and
not
to
fear
God
who
threatens
everlasting
Woe
.
But
think
to
find
mercy
in
the
way
of
Sin
,
though
God
assures
them
to
the
contrary
.
How
soon
did
the
Israelites
lose
the
sense
of
the
Thunder
,
which
terrified
them
when
the
Law
was
given
?
Like
those
Spunges
that
Thunder
will
pass
through
.
Such
are
secure
Persons
through
whom
the
thunder
of
God's
Threatnings
will
pass
,
without
doing
any
hurt
.
Isa
.
66.2
.
A
contrite
heart
trembles
at
the
Word
,
because
he
acknowledges
it
to
be
true
;
whereas
a
proud
heart
is
like
an
unmoved
Rock
,
that
is
not
daunted
at
God's
Threatnings
,
as
imagining
them
to
be
false
.
If
a
man
doth
at
first
believe
them
,
yet
if
God
delays
the
execution
of
them
,
he
thinks
they
were
in
jest
with
him
,
and
takes
delays
for
denials
,
Luke
12.45
.
My
Master
delays
his
coming
.
This
temper
is
call'd
a
belying
of
God
,
Jer
.
5.12
.
't
is
not
he
,
this
evil
shall
not
come
upon
us
.
2dly
.
His
Promises
.
Man
is
more
prone
to
believe
God's
Promises
,
than
Threatnings
,
because
men
are
naturally
credulous
of
that
which
makes
for
their
interest
;
therefore
God
made
the
Jews
to
say
Amen
to
the
Curses
,
Deut.
27.26
.
Not
to
the
Blessings
,
Deut.
28.
because
they
were
ready
to
slight
Threatnings
,
and
snatch
at
Promises
.
But
yet
even
his
words
of
Grace
are
not
credited
by
men
;
hence
it
is
,
that
they
are
not
allur'd
by
his
gracious
Proffers
,
which
would
work
upon
men
,
if
they
really
believ'd
that
God
intended
as
he
spake
.
All
the
unbelief
in
the
World
gives
God
the
lie
;
the
greatest
indignity
among
the
Sons
of
Men
,
1
Joh
.
5.10
.
He
that
believes
not
God
,
hath
made
him
a
liar
.
We
believe
the
Promises
of
a
Man
,
that
is
a
lie
,
as
the
Psalmist
speaks
,
and
hath
deceiv'd
us
;
and
rely
upon
a
vain
Creature
that
fails
,
rather
than
upon
the
true
and
living
God
.
Like
the
foolish
Indians
,
part
with
the
Gold
of
God's
Promises
for
Glass
and
Ribbons
,
brittle
and
gaudy
things
.
Present
things
do
more
affect
us
,
than
future
.
It
was
the
present
World
Demas
lov'd
more
than
a
future
Crown
,
2
Tim
.
4.10
.
Sensible
Trifles
are
esteemed
more
valuable
than
invisible
and
eternal
Excellency
.
Men
look
upon
Heaven
as
a
Poet's
Elizium
,
a
Dream
and
Fancy
,
and
the
promise
of
Christ's
coming
to
be
the
greatest
falshood
,
2
Pet
.
3
,
4.
Where
is
the
promise
of
his
coming
?
't
is
an
undervaluing
God's
Veracity
,
to
be
led
by
Sense
,
a
brutish
Principle
;
rather
than
by
God
,
who
is
Truth
it self
.
Our
following
the
Dictates
of
Natural
Reason
against
Revelation
,
is
not
so
derogatory
,
as
the
making
Sense
our
Guide
.
9thly
.
Enmity
to
his
Providence
.
By
denying
his
Truth
,
we
deny
his
Providence
:
For
as
the
crediting
the
truth
of
one
another
,
keeps
up
commerce
in
the
World
;
so
the
Veracity
of
God
on
his
part
,
and
the
Sincerity
of
Man
,
keep
up
an
entercourse
between
God
and
the
World
.
Some
have
thought
God
a
sleepy
God
,
as
though
he
never
cared
how
the
World
moved
,
so
he
might
rest
,
Zeph
.
1.12
.
Some
thought
it
below
God's
Majesty
to
mind
sublunary
things
,
as
though
it
were
more
unworthy
for
God
to
govern
them
,
than
it
was
to
create
them
.
This
appears
,
1.
In
ascribing
his
Works
to
second
Causes
.
When
we
look
upon
second
Causes
as
the
Authors
of
Benefits
we
enjoy
,
and
attribute
to
them
what
is
due
to
God
,
and
ascribe
them
to
blind
Chance
,
or
to
the
dexterity
of
our
own
Wit
,
and
thither
return
our
Thank-offerings
,
Hab
.
1.16
.
They
sacrifice
unto
their
net
,
and
burn
incense
to
their
drag
.
Deifying
the
Creature
,
the
Instrument
,
without
any
,
or
a
formal
regard
to
the
chief
Actor
.
In
Chastisements
we
look
not
upon
Sin
as
the
meritorious
,
or
God
as
the
efficient
Cause
.
Thus
Balaam
spurr'd
on
his
Ass
,
and
never
consider'd
the
Angel
that
stood
in
the
way
.
Many
regard
Instruments
,
and
never
consider
God
,
who
doth
all
the
Evil
in
the
City
;
and
thus
rob
God
both
of
the
honour
of
his
Mercies
,
and
the
Obedience
requir'd
both
by
him
and
his
Chastisements
.
2dly
.
In
the
offence
we
take
,
and
the
resistance
we
make
to
his
Providences
if
they
cross
our
will
.
Sometimes
men
will
charge
the
Providence
of
God
in
times
of
Affliction
,
That
he
is
unjust
towards
them
,
and
inflicts
Punishments
when
they
deserve
Rewards
;
therefore
the
Spirit
of
God
gives
it
as
the
commendation
of
Job
,
that
in
all
this
,
i.e.
in
those
many
Afflictions
,
he
did
not
charge
God
foolishly
,
Job
1.22
.
a
praise
scarce
to
be
given
to
any
man
in
the
World
.
We
are
apt
to
murmur
,
as
if
God
were
bound
to
take
care
of
us
,
and
act
all
for
our
good
,
and
neglect
the
whole
World
besides
;
or
as
though
it
were
fitter
for
him
to
govern
according
to
our
foolish
Wills
,
than
his
own
wise
and
righteous
Will
.
Sometimes
men
will
oppose
the
Designs
of
his
Providence
.
The
Gadarenes
are
so
startled
at
the
loss
of
▪
their
Swine
,
Mat
.
8.31
.
that
with
a
joint
consent
they
desire
Christ
to
depart
from
their
Coasts
,
having
no
mind
to
entertain
his
Person
or
his
Doctrine
,
when
they
should
rather
have
been
moved
by
his
miraculous
Power
and
his
Preaching
,
to
have
enquired
into
the
Gospel
which
he
preached
.
When
the
carnal
Interest
of
mens
Grandeur
is
struck
at
,
they
will
quarrel
at
the
powerful
ways
of
God
,
Acts
5.16
,
17.
The
High
Priests
and
Sadduces
were
fill'd
with
indignation
at
the
Apostles
Miracles
,
which
had
reason
enough
to
convince
them
,
had
they
not
had
too
much
malice
to
withstand
them
.
Instead
of
submitting
to
the
Rod
,
we
rage
against
God
,
when
he
is
correcting
us
;
and
like
Chaff
,
flye
in
the
face
of
him
that
fans
us
.
Not
like
Children
,
submitting
to
a
Father
;
but
like
Rebels
,
denying
his
Superiority
over
us
.
3dly
.
In
our
misinterpretations
of
Providence
.
Shimei
misinterpreted
the
Providence
of
God
,
when
David
fled
from
Jerusalem
upon
his
Son
Absalom's
Rebellion
.
Oh
,
saith
he
,
now
God
will
revenge
the
House
of
Saul
,
2
Sam
.
16.7
,
8.
We
will
put
interpretations
upon
God's
Acts
according
to
our
Fancies
,
Humours
and
Wishes
;
therefore
the
Spirit
of
God
takes
particular
notice
,
that
Shimei
was
of
the
House
of
Saul
,
and
therefore
according
to
his
own
humour
accounted
this
a
punishment
,
for
his
outing
the
House
of
Saul
from
the
Government
.
This
is
a
high
usurpation
of
God's
Prerogative
,
who
is
the
best
Interpreter
of
his
own
Acts
,
as
well
as
his
Laws
.
10thly
.
Enmity
to
his
Content
and
Pleasure
.
1.
In
his
Nature
.
Such
an
enmity
there
is
in
Sin
,
that
it
strives
to
make
a
confusion
in
God
himself
,
a
war
in
his
very
Nature
:
For
Sin
put
God
to
his
infinite
Wisdom
to
satisfy
all
the
Perfections
of
his
Nature
.
If
he
spar'd
the
Sinner
,
how
could
he
be
just
?
if
he
destroy'd
him
,
how
could
he
be
merciful
?
What
Wit
of
Men
or
Angels
could
contrive
a
way
to
compose
those
Attributes
,
and
make
Truth
and
Righteousness
,
Mercy
and
Justice
,
to
kiss
each
other
,
and
still
those
Jars
which
Sin
endeavour'd
to
make
betwen
them
?
If
Justice
should
have
its
full
due
,
what
would
become
of
the
Creature
?
If
Mercy
should
only
act
its
part
,
what
would
become
of
the
Righteousness
of
God's
Nature
?
If
the
Creature
should
be
damn'd
by
the
Severity
of
Justice
,
Mercy
might
sit
weeping
for
want
of
Objects
,
unless
new
ones
were
created
.
If
Mercy
should
have
its
contentment
in
the
impunity
of
the
Sinner
,
Righteousness
and
Truth
might
bewail
the
want
of
a
due
Satisfaction
.
The
heart
of
Mercy
would
be
broken
,
if
Sin
were
punished
;
and
the
cry
of
Justice
would
be
perpetual
,
unless
the
Sinner
fell
under
his
own
demerits
.
That
surely
is
the
greatest
Enemy
,
that
endeavours
to
set
division
in
a
man's
own
Family
,
and
Nature
.
2dly
.
In
his
Works
.
Men
endeavour
to
disappoint
God
of
his
Glory
,
the
end
of
his
Creation
,
and
the
tenderest
Jewel
he
reserves
for
his
own
use
,
and
will
not
impart
to
another
.
God
created
all
things
for
himself
,
and
Man
by
turning
them
to
another
use
,
evidenceth
,
that
he
would
not
let
God
have
the
pleasure
of
his
own
Works
,
or
the
Rent
due
to
him
for
them
.
Sin
made
him
repent
that
ever
he
put
his
hand
to
the
framing
that
World
,
which
after
the
Creation
he
had
pronounced
good
;
Gen
6.6
,
7.
and
made
God
be
griev'd
at
his
own
Creatures
,
which
with
so
much
Wisdom
he
made
,
and
so
much
delight
acquiesced
in
.
God
requires
no
more
of
Man
for
all
his
Benefits
,
but
a
Service
,
and
they
deny
him
this
,
and
endeavour
to
make
him
weary
of
his
life
,
as
if
we
studied
how
we
could
most
vex
and
disquiet
him
,
Ezek
.
16.43
.
Thou
hast
fretted
me
in
all
those
things
.
God
created
the
World
to
have
a
Service
from
his
rational
Creatures
,
and
yet
their
Services
naturally
,
as
well
as
their
Sins
,
are
a
trouble
to
him
,
and
tire
him
,
that
he
is
ready
to
shake
the
World
in
pieces
,
Isa
.
1.14
.
Your
appointed
feasts
my
soul
hateth
,
I
am
weary
to
bear
them
,
they
are
a
trouble
to
me
;
so
that
he
can
have
no
ease
but
in
the
Acts
of
Vengeance
,
V.
24.
Ah
,
I
will
ease
me
of
my
adversaries
,
and
avenge
me
of
my
enemies
.
God
created
the
World
,
not
for
any
need
he
had
of
it
,
but
to
communicate
his
own
goodness
,
and
made
Man
as
a
choice
Vessel
to
receive
it
;
but
Man
shrinks
his
Soul
,
that
goodness
cannot
enter
upon
him
,
and
so
endeavours
to
frustrate
God
of
this
End.
Can
there
be
a
greater
contempt
,
than
to
deny
God
the
satisfaction
of
his
own
Works
?
Now
to
sum
up
all
that
hath
been
said
.
Suppose
,
if
it
were
possible
,
that
there
were
another
God
to
judge
,
or
an
indifferent
Person
to
judge
between
God
and
Men
of
this
World
,
and
had
a
Copy
of
all
the
Laws
and
Promises
,
Records
of
all
God's
dealings
,
would
he
not
judge
by
the
practice
of
Men
,
that
God
was
some
cruel
Pharoah
,
that
notwithstanding
all
his
fair
words
and
promises
,
minded
nothing
but
the
destruction
of
his
Creature
;
and
that
Man
had
some
high
provocations
from
God
,
to
act
so
against
the
Laws
of
Goodness
,
and
Proposals
of
eminent
Rewards
?
That
God
had
no
Excellency
to
make
him
desirable
,
but
that
he
were
the
most
despicable
,
contemptible
,
unworthy
Being
in
the
whole
World
.
All
the
Actions
and
Practices
of
Men
testify
thus
much
,
that
he
is
a
weak
,
impure
,
cruel
,
false
,
empty
,
shallow
,
inconsiderable
Being
,
and
one
that
hath
no
Authority
over
him
;
a
Pattern
not
fit
to
be
imitated
,
one
that
hath
been
injurious
to
him
,
&c.
An
indifferent
Person
,
that
had
no
knowledge
of
God
,
viewing
his
Laws
,
would
have
a
high
opinion
of
him
;
but
again
considering
the
Practices
of
his
Creatures
,
he
could
not
but
think
that
some
great
provocation
was
offer'd
by
God
to
Men
;
that
he
was
full
of
dissimulation
;
he
could
not
otherwise
think
that
there
should
be
so
general
a
defection
from
him
.
But
to
declare
this
Enmity
further
,
it
will
be
evident
,
by
considering
what
enmity
there
is
against
all
that
comes
from
him
;
both
the
Truths
he
reveals
,
and
the
Duties
he
enjoins
.
1.
Enmity
against
his
Truths
.
Hating
Instruction
is
a
part
of
Atheism
,
Psal
.
50.17
.
Seeing
thou
hatest
instruction
,
and
castest
my
words
behind
thee
.
God
complains
in
Hos
.
8.12
.
that
the
most
excellent
things
were
accounted
as
a
strange
thing
.
God
had
given
them
the
great
things
of
his
Law
,
and
they
esteemed
them
not
.
1.
In
mens
loathness
to
believe
any
Divine
Truth
;
or
to
meditate
upon
it
.
Men
shun
the
thoughts
of
what
they
do
not
love
;
if
we
will
not
let
Truth
in
,
which
is
a
Message
from
Heaven
,
it
is
a
sign
we
care
not
for
the
Person
from
whom
it
comes
.
1.
't
is
hard
to
believe
Moral
or
Divine
Truths
.
Because
they
are
against
the
interests
of
our
Lusts
,
and
would
eject
those
Principles
which
have
got
so
firm
footing
in
our
Minds
and
Affections
,
and
would
bring
them
into
such
a
reform'd
Course
,
which
our
Minds
by
ass'd
by
such
Principles
,
do
exceedingly
hate
:
Whereas
Natural
or
Mathematical
Verities
are
readily
credited
,
and
kindly
entertain'd
,
because
they
thwart
not
our
Principles
,
as
the
others
do
.
The
more
divine
and
spiritual
the
Object
is
,
the
more
unwilling
we
are
to
close
with
it
:
And
by
how
much
the
nearer
any
notion
of
truth
is
to
God
,
and
the
more
clearly
representing
him
,
the
more
averse
are
we
from
it
.
And
if
men
are
enemies
to
that
truth
which
doth
most
clearly
discover
God
,
and
his
mind
,
and
cannot
endure
the
thoughts
of
it
,
much
less
can
they
endure
the
thoughts
of
God
himself
.
They
are
loth
to
entertain
any
thing
that
may
disquiet
them
.
Christ
describes
this
Humour
,
as
it
was
in
Noah's
time
,
and
as
it
will
be
towards
the
end
of
the
World
:
Matth
.
24.38
,
39.
They
were
eating
and
drinking
,
as
though
the
World
were
their
own
,
and
loth
to
think
of
a
Deluge
;
and
at
the
latter
end
men
will
as
hardly
believe
the
burning
,
as
they
did
then
the
drowning
of
the
World
.
The
Pharisees
derided
the
soundest
Doctrine
,
Luke
16.14
.
They
derided
him
,
subsannarunt
;
{αβγδ}
,
they
blew
their
Noses
at
him
in
contempt
,
when
he
declaim'd
against
their
Covetousness
.
2dly
.
If
the
Word
lays
hold
upon
a
man
,
he
endeavours
to
shake
it
off
,
as
a
Man
would
a
Serjeant
,
which
comes
to
arrest
him
.
Men
like
not
to
retain
God
in
their
knowledge
,
Rom.
1.28
.
If
any
Truth
presseth
in
upon
them
,
they
turn
it
away
,
as
Men
do
importunate
Beggars
;
We
have
nothing
for
you
;
Do
not
trouble
us
,
we
have
no
Alms
to
bestow
upon
you
:
And
the
reason
is
,
because
Men
having
abortivated
and
deadned
all
those
reliques
and
natural
infusions
of
God
in
their
Soul
,
any
lively
Truth
and
Apprehensions
of
him
proves
most
unsavoury
:
As
Wine
and
Strong
waters
,
which
have
lost
their
natural
Spirit
,
become
most
ungrateful
and
unpleasant
to
the
Stomach
;
so
those
innate
impressions
of
God
which
are
so
refreshing
to
a
good
Man
,
they
do
what
they
can
to
shake
off
or
taint
them
,
by
mingling
with
them
their
own
corrupt
Notions
;
and
when
they
cannot
,
they
are
fill'd
with
an
irreligious
rancour
against
God
.
Men
keep
the
Truths
that
rise
up
in
themselves
for
conviction
and
instruction
,
in
unrighteousness
,
and
quench
the
motions
of
the
Blessed
Spirit
,
killing
them
in
the
Womb
.
Have
not
Men
often
had
secret
Wishes
,
that
the
Scripture
had
never
mention'd
some
Truths
,
or
that
they
were
blotted
out
of
the
Bible
,
because
they
face
their
Consciences
,
damp
their
Pleasures
,
and
cool
their
boiling
Lusts
,
which
else
they
would
with
eagerness
and
delight
pursue
.
3ly
.
When
Men
cannot
shake
off
a
Truth
,
but
it
sticks
fast
in
them
,
yet
they
have
no
pleasure
in
the
consideration
of
it
.
Which
would
be
if
there
were
a
love
to
God
:
for
Men
love
to
read
over
the
Letters
which
are
sent
by
them
to
whom
they
have
an
affection
,
and
stick
them
up
,
or
peruse
them
afterwards
at
their
leisure
.
And
it
was
an
unclean
Beast
that
did
not
chew
the
Cud
under
the
Law
;
so
it
is
a
corrupt
Heart
that
doth
not
chew
Truth
by
Meditation
.
Hence
a
natural
Man
is
said
not
to
know
the
Things
of
God
;
for
while
he
is
inclin'd
to
a
sensual
life
,
he
can
have
no
delight
in
spiritual
things
,
for
Sensuality
hinders
the
Operations
of
his
Soul
about
the
choicest
Objects
.
Natural
Men
may
indeed
meditate
on
a
Truth
,
but
they
do
not
delight
in
it
;
or
if
they
do
,
it
is
only
as
it
is
Knowledge
:
for
we
delight
in
nothing
that
we
desire
,
but
upon
the
same
account
that
we
desire
it
.
Now
Natural
Men
desire
to
know
God
,
and
some
Truths
;
not
out
of
a
sense
of
his
Excellency
,
but
from
a
natural
thirst
after
Knowledge
;
so
that
they
rejoice
in
the
Act
,
not
in
the
Object
;
not
to
quicken
their
Affections
,
as
idle
Boys
strike
fire
;
not
to
kindle
any
thing
,
but
please
themselves
with
the
Sparks
:
Whereas
a
gracious
Soul
accounts
not
only
his
Meditation
,
or
the
Operation
of
his
Soul
about
a
thing
to
be
sweet
,
but
he
hath
a
Spiritual
Joy
in
the
Object
of
that
Meditation
.
Many
have
the
Knowledge
of
God
,
who
have
no
delight
in
it
;
as
Owls
and
Batts
have
Eyes
to
perceive
the
Light
,
but
by
reason
of
the
Weakness
of
their
Sight
have
no
delight
in
it
to
look
cheerfully
upon
it
;
so
neither
can
a
Man
by
his
natural
or
acquir'd
Knowledge
delight
in
God
,
or
love
to
look
upon
him
,
because
of
his
Corruption
.
2ly
.
In
their
Opposition
to
it
.
1.
External
.
In
the
first
dawning
of
the
Gospel
,
what
Opposition
did
the
Apostles
meet
with
?
What
Persecutions
were
rais'd
against
them
?
How
did
the
Carnal
World
,
like
Dogs
,
bark
at
the
shining
of
the
Moon
?
't
is
as
natural
for
Man
to
persecute
the
Truth
,
which
is
against
the
grain
,
as
it
is
for
them
to
breathe
.
When
Socrates
upon
Natural
Principles
did
confute
the
Heathen
Idolatry
,
and
asserted
the
Unity
of
God
,
the
whole
Cry
of
Athens
,
a
learn'd
University
,
is
against
him
;
and
because
he
oppos'd
the
publick
receiv'd
Religion
,
he
must
die
,
Acts
13.45
.
Contradicting
and
Blaspheming
are
put
together
;
Disputes
against
the
Word
many
times
ends
in
Blasphemies
.
2.
Internal
.
God's
Truths
cast
against
a
hard
Heart
,
are
like
Balls
thrown
against
a
Stone-wall
,
which
rebound
the
further
from
it
;
such
a
resistance
there
is
in
Man
,
to
beat
back
all
the
Tenders
of
Grace
.
Where
the
Grace
of
God
comes
in
any
power
,
it
doth
accidentally
stir
up
Sin
in
the
Heart
;
as
when
the
Sun
shines
upon
a
noisom
Dunghil
,
it
stinks
the
worse
;
not
that
the
Sun
communicates
any
filthiness
or
pollution
to
the
Dunghil
,
but
by
accident
in
warming
it
,
it
makes
the
stench
break
forth
.
Sin
,
as
a
Garison
in
a
City
,
is
up
in
Arms
upon
any
alarm
from
its
Adversary
.
A
Word
of
God
against
the
great
Diana
of
a
man's
Lust
,
sets
the
whole
Soul
in
an
uproar
;
Sin
follows
the
steps
of
its
Father
the
Devil
,
and
endeavours
to
bruise
the
Heel
of
Truth
,
which
would
break
the
Head
of
Lust
.
Men
hate
the
Truths
of
God
,
when
they
begin
to
search
and
tent
their
belov'd
Corruptions
.
So
Ahab
,
1
Kings
22.8
.
I
hate
him
,
for
he
doth
not
prophecy
good
concerning
me
,
but
evil
.
John
3.19
,
20.
Lest
their
deeds
should
be
reproved
.
As
Apes
are
reported
to
break
the
Glass
,
because
they
would
not
see
their
own
deformity
.
The
Light
of
Speculation
may
be
pleasant
,
but
the
Light
of
Conviction
is
grievous
;
The
Light
strikes
too
strongly
upon
their
sore
Eyes
,
and
makes
them
smart
.
3ly
.
If
Men
do
entertain
Truth
,
't
is
not
for
Truth's
sake
,
but
for
some
other
by
end
.
Truth
is
scarcely
receiv'd
as
Truth
;
there
is
more
of
Hypocrisy
than
Sincerity
in
the
Pale
of
the
Church
:
The
Dowry
makes
it
more
desirable
than
the
Beauty
.
Judas
follows
Christ
for
the
Bag
.
Sometimes
Men
entertain
Truth
to
satisfy
their
own
Passions
,
rather
than
upon
God's
account
.
The
Religion
of
many
is
not
the
Judgment
of
the
Man
,
but
the
Passion
of
the
Brute
.
Many
rather
entertain
the
Doctrine
for
the
Person
's
sake
,
than
the
Person
for
the
Doctrine
,
and
believe
any
thing
that
comes
from
a
Man
they
esteem
and
affect
,
as
if
his
Lips
were
as
Canonical
as
Scripture
,
1
Thess.
2.13
.
You
receiv'd
it
not
as
the
Word
of
Men
,
but
as
it
is
in
truth
the
Word
of
God
.
So
that
many
times
the
very
same
Truth
deliver'd
by
another
,
is
disregarded
;
which
when
coming
from
the
fancy
and
mouth
of
their
own
Idol
,
is
cried
up
for
an
Oracle
;
whenas
,
alas
!
it
was
the
Truth
of
God
in
the
Ass's
,
as
well
as
in
the
Angel's
mouth
.
And
thus
they
have
the
Word
of
God
with
respect
of
persons
,
and
receive
it
not
for
the
sake
of
the
Fountain
,
but
of
the
Channel
;
and
though
they
entertain
the
Truth
of
God
materially
,
yet
not
formally
as
his
Truth
,
James
2.1
Have
not
the
faith
of
Christ
with
respect
of
persons
.
4ly
.
If
Men
do
entertain
Truth
,
't
is
with
unsetled
affections
,
and
much
mixture
.
If
Men
let
in
some
good
Notions
of
God
,
they
let
in
also
much
of
Corruption
and
Error
,
like
Spunges
that
can
suck
up
the
foulest
Water
,
as
well
as
the
sweetest
Wine
;
they
have
the
unclean
Beasts
enter
into
the
Ark
of
their
Souls
,
as
well
as
the
clean
.
There
is
a
great
Levity
in
the
Heart
of
Man
.
The
Jews
cry
Hosanna
to
Christ
one
day
,
and
Crucify
him
the
next
.
They
have
their
Heart
open
one
day
for
Truth
,
and
the
next
turn
it
out
of
doors
.
Those
Truths
which
are
easy
to
be
understood
,
are
hard
to
be
impress'd
:
Our
Affections
will
as
soon
lose
them
,
as
our
Understandings
embrace
them
.
Some
were
willing
to
rejoice
in
John's
Light
,
which
gave
a
Lustre
to
their
Minds
,
not
in
his
Heat
,
which
would
have
given
Warmth
to
their
Affections
;
for
John
was
a
burning
and
a
shining
Light
,
and
they
would
rejoice
in
his
Light
,
but
not
in
his
Heat
,
and
in
that
too
but
for
a
season
.
We
begin
in
the
Spirit
,
and
end
in
the
flesh
.
We
go
from
God
with
affections
,
and
quickly
grow
cold
again
.
Our
hearts
are
like
Lute-strings
,
chang'd
with
every
change
of
Weather
,
with
every
Temptation
;
and
scarce
one
motion
of
God
in
a
thousand
can
prevail
upon
us
.
5thly
.
In
a
carnal
Improvement
of
Truth
.
Some
endeavour
to
make
Truth
subservient
to
Lust
,
and
like
Spiders
draw
cursed
Poyson
out
of
the
sweetest
Flowers
.
As
when
men
hear
of
God's
willingness
to
pardon
and
receive
repenting
Sinners
,
they
will
argue
from
hence
,
for
deferring
their
Repentance
till
they
come
to
dye
.
So
Psal
.
94.7
.
God's
Patience
is
made
a
Topick
whence
to
argue
against
his
Providence
.
Wicked
men
father
their
sins
upon
God's
Word
.
A
Lyar
will
find
his
Refuge
in
the
Rewards
God
gave
the
Midwives
that
lied
to
Pharaoh
,
for
the
Preservation
of
the
Israelites
Children
;
and
Rahab's
lye
for
preserving
the
Spies
:
Though
God
rewarded
their
Fidelity
,
yet
we
read
not
that
he
approved
their
Sin
.
Some
will
venture
into
all
kind
of
wicked
Company
,
from
Christ's
Example
,
who
conversed
with
Sinners
;
when
Christ
companied
with
Sinners
,
as
a
Physician
with
diseased
Persons
,
to
cure
them
,
not
to
approve
them
;
but
these
with
persons
not
to
communicate
Holiness
to
them
,
but
receive
Infection
from
them
.
Thus
,
like
the
Devil
,
we
have
Scripture
at
our
fingers
ends
to
plead
for
our
Lusts
.
As
the
Sea
turns
fresh
Water
into
salt
,
so
a
carnal
heart
turns
Divine
things
to
carnal
ends
.
As
man
subjects
the
Precepts
of
God
to
carnal
interest
,
so
they
subject
the
Truths
of
God
to
carnal
Fancies
.
Make
a
humorous
and
crazy
Fancy
the
Interpreter
of
Divine
Oracles
,
and
not
the
Spirit
speaking
in
the
Word
;
this
is
to
rifle
Truth
of
its
true
mind
and
intent
;
as
it
's
more
to
rob
a
man
of
his
Reason
,
the
essential
constitutive
part
of
man
,
than
of
his
Estate
.
2dly
.
Enmity
against
the
Duties
God
doth
enjoin
,
as
well
as
against
the
Truths
he
doth
reveal
.
We
are
not
willing
to
come
to
God
in
Duty
;
which
strangeness
took
date
from
the
beginning
of
our
nature
.
We
were
estranged
from
the
womb
,
Psal
.
58.3
.
I
shall
instance
in
Prayer
,
which
is
one
of
the
greatest
Duties
,
and
is
an
immediate
speaking
to
God
.
And
in
that
Duty
wherein
there
is
the
greatest
intimacy
with
God
,
there
is
the
greatest
Aversion
,
and
consequently
an
Enmity
against
God
.
1.
Unwillingness
to
it
.
Men
cannot
endure
to
give
God
a
Visit
;
if
they
do
,
it
is
with
such
a
dulness
of
spirit
,
as
if
they
wished
themselves
out
of
his
Company
;
which
testifies
that
men
care
not
for
any
Correspondence
or
Friendship
between
God
and
their
Souls
.
Man
having
an
Enmity
to
true
Holiness
,
hath
from
thence
an
Enmity
to
Prayer
,
because
Holiness
must
at
least
be
pretended
in
Prayer
,
because
in
that
Duty
there
is
a
real
speaking
to
God
,
and
a
Communion
with
him
,
unto
which
Holiness
is
required
.
Now
as
wicked
men
hate
the
Truth
of
Holiness
,
because
it
is
unsuitable
to
them
,
so
they
are
not
Friends
to
the
pretence
of
it
in
that
duty
,
because
they
must
for
some
space
be
diverted
from
the
thoughts
of
their
beloved
Lusts
.
I
appeal
to
you
,
whether
you
are
not
more
unwilling
to
practice
Prayer
in
your
Closets
,
than
to
join
with
others
,
as
if
it
were
a
going
to
the
Rack
,
and
rather
your
Penance
than
Privilege
.
If
men
do
come
to
God
,
it
is
a
constrained
Act
,
to
satisfy
Conscience
;
and
such
are
rather
servile
,
than
Son-like
Performances
,
and
spring
from
bondage
more
than
affection
.
If
Conscience
like
a
Taskmaster
did
not
lash
them
to
duty
,
they
would
never
perform
it
.
If
we
do
come
willingly
,
it
is
for
our
own
ends
,
to
have
some
deliverance
from
some
trouble
.
Isa
.
26.16
.
In
trouble
have
they
visited
thee
;
they
poured
out
a
prayer
when
thy
chastning
was
upon
them
.
In
trouble
they
will
visit
God
;
in
prosperity
he
shall
scarce
hear
of
them
.
In
affliction
he
finds
them
kneeling
,
and
in
prosperity
he
finds
them
kicking
.
They
can
pour
out
a
Prayer
in
distress
,
and
scarce
drop
a
Prayer
when
they
are
delivered
.
This
unwillingness
to
address
to
God
,
what
slight
and
low
thoughts
doth
it
imply
?
't
is
a
wrong
to
his
Providence
,
as
tho
we
stood
not
in
need
of
his
assistance
,
but
that
we
can
do
all
our
business
our selves
.
't
is
a
wrong
to
his
Excellency
,
as
though
there
were
no
amiableness
in
him
to
make
his
company
desirable
.
This
Enmity
is
the
greater
,
by
how
much
God's
Condescention
is
the
greater
to
admit
us
into
his
presence
.
It
was
a
part
of
the
Devils
hatred
;
they
were
loth
to
have
Christ
present
with
them
.
Matth
.
8.29
.
What
have
we
to
do
with
thee
,
Jesus
,
thou
Son
of
God
?
Men
excuse
their
neglect
of
private
Prayer
,
by
their
want
of
opportunity
;
but
indeed
they
want
hearts
.
We
may
sooner
step
up
to
Heaven
with
a
holy
Ejaculation
,
than
step
over
the
Threshold
about
our
business
.
We
naturally
desire
acquaintance
with
the
greatest
Persons
that
may
advance
our
Interest
;
but
we
are
ready
to
bury
our
Interest
,
rather
than
be
acquainted
with
God
.
2dly
.
Slightness
in
the
Duty
.
We
are
loth
to
come
into
God's
presence
,
and
when
we
are
come
,
we
are
loth
to
keep
with
him
.
When
men
do
not
their
Duty
heartily
as
to
the
Lord
,
they
look
not
upon
him
as
their
Master
,
whose
Work
they
ought
to
do
,
and
whose
Honour
they
ought
to
aim
at
.
1.
In
respect
of
time
.
Our
dullest
and
deadest
time
we
think
fittest
for
God
:
When
sleep
is
ready
to
close
our
eyes
,
we
think
it
a
fit
time
to
open
our
hearts
.
How
few
Morning
Sacrifices
hath
God
from
men
?
They
leap
out
of
their
Beds
to
their
Pleasures
or
Worldly
Employments
,
without
asking
Counsel
at
God's
mouth
.
As
men
reserve
the
dregs
of
their
life
,
their
Old
Age
,
to
offer
up
their
Souls
to
God
;
so
they
reserve
the
dregs
of
the
day
,
their
sleepy
times
,
for
the
offering
their
Service
to
God
.
2dly
.
In
respect
of
frame
.
We
think
any
frame
will
serve
God's
turn
;
which
certainly
speaks
our
Enmity
,
and
slight
thoughts
we
have
of
him
.
Man
naturally
performs
duty
with
an
unholy
heart
,
whereby
it
becomes
an
abomination
to
God
;
Prov.
28.9
.
He
that
turns
away
his
ear
from
hearing
the
Law
,
even
his
prayer
shall
be
an
abomination
.
God
calls
for
our
best
Sacrifices
,
and
we
give
him
the
worst
,
such
which
he
hates
.
Amos
5.21
.
I
hate
,
I
despise
your
feast-days
,
and
I
will
not
smell
in
your
solemn
assemblies
.
They
were
Duties
which
God
commanded
,
but
he
hated
them
for
their
evil
frames
,
or
corrupt
ends
.
God
requires
Works
of
Grace
,
and
we
present
him
not
with
so
much
as
the
Work
of
Nature
,
but
the
Work
of
Corruption
.
There
is
not
that
natural
Vigor
which
we
have
in
Worldly
Business
:
You
may
often
observe
a
liveliness
in
man
as
to
that
;
but
change
the
scene
into
a
motion
towards
God
,
and
how
suddenly
doth
this
Vigor
shrink
,
and
their
hearts
become
sluggish
,
freeze
with
coldness
.
Many
times
we
pray
as
coldly
as
if
we
were
loth
that
God
should
hear
us
,
and
take
away
that
Lust
which
Conscience
forceth
us
to
pray
against
.
How
flitting
are
we
in
Divine
Meditations
,
how
sleepy
in
Spiritual
Exercises
?
This
proceeds
from
the
aversion
of
the
Soul
,
and
its
estrangedness
from
God
.
But
in
other
Exercises
we
are
active
.
The
Soul
doth
not
awaken
it self
,
and
stir
up
those
Animal
Spirits
in
Religious
Duties
,
which
it
will
in
Bodily
Recreations
and
Sports
;
whereby
it
is
evident
we
prefer
the
latter
before
any
Service
to
God
.
Since
there
is
a
fulness
of
Animal
Spirits
in
us
,
why
might
they
not
be
excited
in
Holy
Duties
,
as
well
as
in
Corporal
Operations
,
but
that
there
is
a
Reluctancy
in
the
Soul
to
exercise
its
Supremacy
over
them
in
this
case
?
3dly
.
Weariness
in
it
.
We
are
not
weary
with
that
dulness
,
but
in
the
Duty
it self
:
Our
deadness
shows
a
disaffection
,
our
weariness
shows
a
greater
:
We
are
loth
that
God
should
have
so
much
as
a
day's
service
from
us
,
or
any
thing
that
looks
like
a
service
.
How
tired
are
we
in
the
performance
of
Spiritual
Duties
,
when
in
the
vain
triflings
of
time
we
have
a
perpetual
motion
?
How
will
many
force
themselves
to
dance
and
revel
a
whole
Night
,
when
their
hearts
will
flag
and
jade
at
the
first
entrance
into
a
Religious
Service
.
Some
in
the
Prophet
wished
the
Sabbath
over
,
Mal
.
1.13
.
Ye
said
also
,
Behold
what
a
weariness
it
is
.
Attendance
on
him
is
a
weariness
;
God
had
but
a
poor
polluted
Service
from
them
,
and
they
were
weary
of
that
little
they
gave
him
,
they
grudg'd
him
that
.
This
unwieldiness
in
duty
is
a
sign
we
receive
little
Satisfaction
in
God's
company
,
and
that
there
is
a
great
unsuitableness
between
him
and
us
.
When
our
Joy
begins
when
the
Duty
ends
,
it
evidenceth
that
there
was
no
affectionate
motion
to
God
,
but
a
tir'd
and
yawning
Service
.
Unwilling
Servants
stay
not
long
at
their
Masters
work
,
neither
are
cheerful
in
it
.
If
we
did
love
God
,
it
would
be
with
us
as
with
the
Needle
towards
the
Loadstone
,
there
would
be
a
speedy
motion
,
and
a
fixed
Union
.
Saints
in
Heaven
,
whose
Affections
and
Judgments
are
perfect
,
behold
the
Face
of
God
Five
or
Six
thousand
Years
together
without
weariness
;
but
we
naturally
are
neither
willing
to
come
,
nor
come
to
stay
in
his
presence
.
Obj.
Natural
men
had
best
not
pray
,
or
meditate
at
all
,
if
even
their
Prayers
are
acts
of
Enmity
.
Ans.
Their
Prayers
are
not
acts
of
Enmity
,
though
the
natural
Enmity
be
discover'd
in
them
.
In
the
Male-performance
of
the
Duty
,
there
is
a
denial
of
his
Holiness
,
but
in
the
total
Omission
there
is
a
denial
of
his
Sovereignty
,
who
commands
it
as
a
natural
duty
;
or
his
Providence
,
who
orders
human
Affairs
;
of
his
Holiness
too
,
and
Righteousness
in
his
Law
which
enjoins
it
.
4thly
.
Neglect
of
expecting
Answers
.
Men
naturally
care
not
for
having
the
Spiritual
Mercy
they
pray
for
of
course
from
God
,
though
they
are
desirous
of
any
Temporal
;
for
the
latter
they
will
endeavour
,
but
leave
the
other
wholly
upon
God's
hands
,
as
if
they
were
careless
whether
they
had
them
or
no
.
They
care
not
whether
their
Letters
come
to
God's
hands
or
no
,
and
therefore
care
not
much
for
any
returns
from
him
:
Whereas
if
we
have
any
love
to
a
person
we
send
to
,
or
value
of
a
thing
we
send
for
,
we
should
expect
an
Answer
every
Post
.
The
Creature
in
its
Natural
Instinct
goes
beyond
such
persons
;
for
there
is
an
{αβγδ}
;
Rom.
8.19
.
For
the
earnest
expectation
of
the
creature
waits
for
the
manifestation
,
&c.
Every
Creature
is
in
a
more
waiting
posture
than
a
natural
man
.
't
is
a
sign
we
do
not
own
God
for
our
Master
,
or
our selves
for
his
Servants
,
if
we
do
not
wait
upon
him
till
he
shew
mercy
to
us
.
Psal
.
123.2
.
As
the
eyes
of
servants
look
unto
the
hands
of
their
master
,
so
our
eyes
wait
upon
the
Lord
our
God
,
till
he
have
mercy
on
us
.
It
implies
that
we
think
God
will
not
hear
,
or
cannot
hear
,
or
that
we
have
no
need
of
him
,
and
can
do
well
enough
without
him
;
or
that
Prayer
is
no
effectual
means
to
procure
Blessings
:
If
so
,
why
dost
thou
pray
at
all
?
If
it
be
otherwise
,
why
dost
thou
not
wait
for
an
Answer
?
So
that
there
is
a
disaffection
in
man
to
the
Duty
it self
,
and
to
God
the
Object
of
it
;
or
to
the
Subject
of
it
,
the
thing
pray'd
for
.
Whereas
those
that
love
God
,
and
love
the
Spiritual
Mercy
they
pray
for
,
watch
thereunto
with
Thanksgiving
.
Col.
4.2
.
Continue
in
prayer
,
and
watch
in
the
same
with
thanksgiving
.
They
watch
for
occasion
of
Praise
.
As
we
are
to
be
in
a
praying
posture
,
to
desire
a
Blessing
,
so
in
a
waiting
posture
to
meet
with
it
.
But
a
natural
man
doth
not
love
to
be
beholden
to
God
if
he
can
help
it
;
and
if
he
doth
praise
God
after
any
common
Mercy
received
,
it
may
proceed
from
a
natural
Ingenuity
,
or
present
sense
of
the
Mercy
it self
,
not
from
any
Affection
to
the
Donor
:
But
as
for
any
Spiritual
Mercy
,
as
the
stirrings
of
his
Affections
by
any
Truth
,
he
is
so
far
from
praising
God
for
them
,
that
he
is
troubled
at
them
,
and
quickly
quencheth
them
.
5thly
.
Desertion
of
the
Duty
.
If
God
doth
not
answer
us
,
naturally
we
cast
off
the
Duty
,
and
say
with
those
in
Job
,
Job
21.15
.
What
is
the
Almighty
,
that
we
should
serve
him
?
and
what
profit
should
we
have
,
if
we
pray
to
him
?
They
pray
not
out
of
Conscience
of
the
Command
,
but
merely
for
the
Profit
;
and
if
God
makes
them
wait
for
it
,
they
will
not
wait
his
leisure
,
but
sollicite
him
no
longer
.
There
are
two
things
express'd
;
That
God
was
not
worthy
of
their
Service
;
and
,
That
the
serving
of
him
would
not
bring
them
in
a
good
Revenue
,
or
an
advantage
of
that
kind
they
expected
.
't
is
Interest
draws
men
on
to
Prayer
;
and
when
that
is
not
advanc'd
,
they
will
beg
no
more
;
like
some
Beggars
,
if
you
give
them
not
presently
upon
their
asking
,
from
blessing
they
turn
to
cursing
:
So
do
men
secretly
do
that
which
Job's
Wife
advised
him
to
do
upon
his
Affliction
,
Job
2.9
.
Dost
thou
still
retain
thy
integrity
?
Curse
God
,
and
dye
.
What
a
stir
,
and
puling
,
and
waiting
,
and
caring
is
here
?
Cast
off
all
service
,
be
at
Daggers-drawing
with
God
.
So
Mal
.
3.14
.
't
is
vain
to
serve
God
,
and
what
profit
is
it
that
we
have
kept
his
ordinances
,
or
that
we
have
walked
mournfully
before
the
Lord
of
host
.
If
they
have
not
the
benefits
they
beg
,
they
think
God
unrighteous
,
and
doth
them
wrong
to
withhold
from
them
the
favours
they
imagine
they
have
deserv'd
;
and
if
they
have
not
that
recompence
when
they
would
,
they
leave
off
the
serving
God
any
more
,
as
a
vain
and
unprofitable
thing
.
Whereas
Love
moves
upon
a
sense
of
Duty
,
a
Natural
man
that
hath
an
aversion
,
moves
upon
a
sense
of
Interest
.
Love
is
encouraged
by
Answer
,
but
is
not
dissolv'd
by
Silence
;
but
a
Natural
man
would
have
God
at
his
beck
,
and
steers
his
course
in
duty
by
the
outward
profit
,
not
by
the
inward
pleasure
.
This
Enmity
might
further
be
evidenc'd
by
,
1.
Our
Enmity
against
Christ
.
Many
that
are
his
own
,
receive
him
not
,
John
1.11
.
His
own
by
Privileges
,
to
whom
he
gives
Ordinances
,
and
spiritual
meat
from
his
Table
;
his
own
by
Profession
,
who
profess
they
have
made
a
Covenant
with
him
,
and
yet
underhand
keep
up
their
ancient
Agreement
with
Hell
.
Professions
of
Christ
are
no
demonstrations
of
love
to
him
.
We
may
commend
another
for
his
parts
and
perfections
,
and
yet
have
a
secret
grudge
against
him
.
All
the
pretended
Love
unrenewed
men
have
to
Christ
,
hath
no
better
ground
than
the
Turks
love
to
Mahomet
;
for
it
hath
no
higher
spring
than
Education
;
and
had
their
Lot
been
to
be
born
among
them
,
they
would
have
loved
Mahomet
with
as
warm
a
Devotion
as
now
they
pretend
to
love
Christ
;
for
they
love
him
not
formally
,
but
they
love
that
which
they
were
brought
up
in
the
profession
of
,
let
it
be
what
it
will
.
This
Enmity
against
Christ
reflects
upon
God
himself
.
Christ
tells
us
often
,
He
was
sent
by
God
:
An
Affront
to
an
Ambassador
,
is
an
injury
to
the
Majesty
he
represents
.
Despising
the
Embassy
of
an
Angel
,
is
an
act
of
Enmity
against
God
;
much
more
the
despising
the
Embassy
of
his
own
Son
.
This
is
evident
in
the
practices
of
men
.
1.
't
is
hard
to
convince
men
of
the
necessity
of
Christ
.
You
see
what
little
fruit
Christ
himself
had
by
all
his
preaching
among
the
Jews
.
2dly
.
When
men
are
convinc'd
,
they
endeavour
to
stifle
those
Convictions
.
We
are
as
untam'd
and
unruly
Heifers
,
that
will
not
endure
the
Yoke
:
They
will
break
those
Cords
as
if
they
were
the
most
formidable
evils
,
and
shake
them
off
from
them
,
as
if
they
were
Vipers
upon
their
hands
.
3dly
.
When
men
cannot
stifle
their
Convictions
,
yet
they
are
loth
to
come
to
Christ
.
John
5.40
.
You
will
not
come
to
me
.
They
would
bring
something
of
their
own
to
him
,
for
they
grudge
him
the
Glory
of
being
an
entire
Saviour
;
Or
if
they
do
come
to
Christ
,
it
is
for
Ease
,
not
for
Holiness
:
for
when
their
Troubles
are
ceas'd
,
they
return
to
their
Vomit
.
4ly
.
If
men
do
come
,
it
is
a
restrain'd
Act.
Men
are
therefore
said
to
be
drawn
,
and
it
is
the
mighty
Power
of
God
to
bring
them
.
Did
not
God
overpower
the
Hearts
of
his
People
,
but
leave
them
to
themselves
,
they
would
still
stand
it
out
in
Rebellion
against
God
.
2ly
.
Enmity
to
the
Saints
.
When
the
Devil
found
God
above
his
reach
,
he
sets
himself
against
the
Creatures
that
were
design'd
more
peculiarly
for
his
Service
.
Just
after
we
read
of
Enmity
to
God
in
Adam
,
we
read
of
Enmity
to
the
Godly
in
Cain
.
The
Italians
,
when
they
say
un
Christiano
,
commonly
mean
a
Blockhead
;
and
our
common
Speech
,
a
silly
Abraham
imports
no
better
:
It
will
be
so
to
the
World's
end
.
Despisers
of
those
that
are
good
,
are
rank'd
with
those
that
are
Enemies
to
God
,
2
Tim
.
3.3
.
It
ariseth
from
a
hatred
of
Holiness
it self
.
And
it
is
Enmity
to
God
;
for
he
that
would
not
suffer
him
to
have
a
holy
Servant
,
would
not
suffer
him
to
have
a
holy
Throne
,
a
holy
Scepter
,
a
holy
Crown
,
a
holy
Kingdom
.
If
men
hate
the
Children
of
Light
,
they
do
by
consequence
hate
the
Father
of
Lights
.
Mr.
Cotton
was
convinc'd
of
his
Enmity
against
God
by
his
Enmity
to
the
Servants
of
God
.
There
are
several
Causes
of
this
Enmity
.
1.
Dissimilitude
between
God
and
a
natural
Man
.
As
Likeness
in
Nature
and
Inclinations
is
a
Cause
of
Love
,
so
Dissimilitude
and
Unsutableness
is
a
Cause
of
Hatred
.
Distance
of
Manners
breeds
Alienation
of
Affection
.
This
Dissimilitude
depends
also
upon
the
Opposition
between
the
Law
,
and
the
Nature
of
a
Sinner
,
Rom.
7.14
.
The
Law
is
spiritual
,
but
I
am
carnal
.
Hence
proceeds
all
that
acting
against
it
;
for
the
Apostle
saith
v.
15
,
16.
I
consent
to
the
law
,
that
it
is
good
;
but
my
Flesh
,
which
hath
a
repugnancy
to
it
,
will
not
comply
with
it
;
the
Spiritual
Law
and
the
Carnal
Heart
do
quarrel
with
one
and
other
.
Dissimilitude
between
God
and
a
natural
Man
is
the
greatest
,
1.
In
respect
of
Nature
.
God
is
infinitely
holy
,
Man
corrupt
and
filthy
.
Darkness
and
Light
,
Heaven
and
Hell
are
directly
contrary
;
so
is
Christ
and
Belial
.
Let
Engagements
be
what
they
will
,
so
long
as
Men
are
of
different
Spirits
,
they
cannot
agree
.
As
in
regenerate
Men
this
dissimilitude
works
an
abhorrency
of
themselves
,
as
in
Job
;
so
in
natural
Men
it
engenders
a
disaffection
to
God
.
2ly
.
In
respect
of
Ends.
There
are
in
God
and
Men
different
Ends.
Man's
End
is
to
please
himself
,
and
satisfy
the
Desires
of
the
Flesh
;
God's
End
is
to
vindicate
his
Law
,
and
show
himself
the
Righteous
Governor
of
the
World
,
which
cannot
be
attained
without
a
direct
Contrariety
to
the
corrupt
End
of
Man
.
The
remedy
then
will
be
,
to
get
a
renew'd
Nature
,
the
Image
of
God
new-form'd
in
the
Soul
.
2.
Guilt
.
Men
fly
from
God
out
of
shame
;
they
consider
the
Debts
they
owe
God
are
great
;
and
naturally
Debtors
fly
from
their
Creditors
,
for
fear
they
should
exact
or
demand
any
thing
of
them
,
Adam's
Guilt
was
rather
attended
with
a
flight
from
him
,
than
with
an
approach
to
him
.
Those
Israelites
that
desir'd
God
no
more
to
speak
to
them
but
by
Moses
,
were
afraid
of
his
Presence
too
,
when
his
Face
shone
with
an
heavenly
Splendor
.
Terror
is
essential
to
Guilt
,
and
Hatred
to
a
perpetual
Terror
.
Their
Guilt
made
them
fly
from
that
Moses
whom
they
knew
to
be
their
friend
,
when
God
had
set
a
signal
mark
upon
him
.
When
Men
cannot
discharge
their
Judgments
of
the
belief
of
a
strict
account
,
and
dreadful
Hell
,
and
perpetual
Immortality
,
their
Hearts
are
pierc'd
with
their
Sins
like
so
many
Darts
.
As
they
have
a
thousand
Sins
,
so
they
have
a
thousand
Stings
;
all
pointed
with
God's
Wrath
,
and
return'd
back
with
their
own
Hatred
,
though
it
is
but
the
just
fruit
of
their
own
doings
.
The
frequency
of
iniquity
contracts
the
more
implacable
Contrariety
to
God
,
and
makes
them
as
uncapable
of
any
Union
to
God
,
as
of
Repose
in
themselves
.
The
Remedy
then
is
,
to
labour
for
Justification
by
the
Blood
of
Christ
,
which
is
only
able
to
remove
that
Guilt
which
engenders
our
Hatred
.
3ly
.
God's
crossing
the
desires
and
interests
of
the
Flesh
.
Natural
qualities
encrease
with
the
resistance
of
their
Contraries
;
so
doth
Sin
.
The
Duties
God
doth
principally
love
,
do
most
of
all
cross
our
Corruptions
;
and
those
are
the
Duties
we
hate
most
.
Sodomites
show
most
disaffection
to
Lot
,
when
he
opposeth
them
in
the
Prosecution
of
their
Lusts
with
the
Angels
,
Gen.
19.9
.
We
will
deal
worse
with
thee
than
with
them
.
Had
God
(
as
well
as
Micajah
to
Ahab
)
spoke
good
to
natural
Men
in
their
own
Esteem
,
and
held
them
up
in
their
Lust
;
his
Truth
would
not
be
so
much
imprison'd
in
unrighteousness
,
but
be
highly
ador'd
with
men's
choicest
Affections
;
but
his
commanding
things
according
to
his
own
holy
Nature
,
brings
into
act
that
habitual
Hatred
which
was
before
in
the
Heart
.
All
Hatred
doth
arise
from
an
opinion
of
destructiveness
in
the
Object
hated
.
Why
do
we
loath
a
thing
,
but
because
we
imagine
it
inconsistent
with
our
Happiness
and
Wishes
?
And
a
Sinner
being
possess'd
that
his
darling
Sin
is
inconsistent
with
the
Holiness
of
God's
Law
,
hates
God
for
being
of
a
Nature
so
contrary
to
that
which
he
loves
.
The
disappointment
our
corrupt
Principles
find
by
any
Truth
of
God
,
exasperates
the
Heart
.
The
Jews
expecting
an
Earthly
Grandeur
by
the
M
ssiah
,
and
that
they
should
be
made
Lords
paramount
of
the
World
,
was
the
Cause
that
they
were
the
more
desperate
Enemies
to
Christ
when
they
found
his
design
to
be
short
of
their
Expectations
,
and
that
his
Humility
favour'd
not
their
Pride
,
and
his
Meekness
was
not
like
to
raise
him
from
the
Footstool
of
the
Roman
Empire
to
the
Throne
of
the
World
.
The
Remedy
then
is
,
To
have
a
high
Esteem
of
the
Holiness
and
Wisdom
of
the
Law
of
God
,
and
the
Advantages
he
aims
at
for
our
good
in
the
enjoyning
of
it
.
To
account
it
better
than
thousands
of
Gold
and
Silver
.
To
look
upon
his
Commands
as
not
grievous
,
1
John
5.3
.
4ly
.
Love
of
Sin
.
The
greater
the
Love
of
Sin
,
the
more
must
be
our
Hatred
of
God
;
because
the
more
we
love
that
which
hath
an
Essential
Enmity
against
God
,
the
more
we
signify
that
it
is
our
chief
Good
and
Happiness
,
and
consequently
we
must
hate
that
which
is
most
contrary
to
it
,
and
would
hinder
our
enjoyment
of
it
:
and
therefore
our
hatred
of
God's
Holiness
grows
up
equally
with
our
fondness
of
Sin
.
When
by
frequent
Acts
the
habitual
Nature
is
strengthen'd
,
all
the
Powers
of
doing
contrary
is
swallow'd
up
in
that
habit
.
Hence
it
is
said
,
the
carnal
mind
is
enmity
to
God
,
i.e.
the
sensual
mind
,
when
Sensuality
hath
got
the
mastery
of
the
mind
,
and
planted
sensual
habits
,
there
is
Enmity
to
God
;
and
it
cannot
be
subject
to
the
Law
of
God
,
because
that
habit
wholly
acts
the
mind
.
Men's
Reasons
side
with
the
Precepts
of
God
,
and
conclude
them
to
be
the
way
to
felicity
;
but
the
Law
of
the
Mind
is
too
weak
for
the
powerful
and
pleasing
Charms
of
the
Flesh
,
whereby
they
are
drawn
into
an
imaginary
Paradise
,
but
a
real
Captivity
.
The
hating
all
the
Dictates
of
God
our
Saviour
is
put
upon
this
score
.
Light
must
be
odious
,
when
Darkness
is
lovely
:
God
must
needs
be
hated
,
when
his
Enemy
is
most
caress'd
.
As
the
Love
of
God
in
the
Godly
is
the
Cause
that
they
hate
Sin
,
so
the
Love
of
Sin
in
the
Wicked
is
the
Cause
that
they
hate
God
.
Every
Sin
being
an
aversion
from
God
in
its
own
Nature
,
and
a
conversion
to
the
Creature
,
according
to
the
multiplying
the
Acts
of
Sin
,
this
aversion
from
God
,
and
conversion
to
the
Creature
,
must
needs
be
encreas'd
;
and
by
how
much
the
more
Love
we
have
to
the
Creature
,
so
much
the
more
Love
is
taken
from
God
.
The
Remedy
then
is
,
To
endeavour
for
as
great
a
Hatred
of
Sin
as
thou
hast
of
God
;
to
look
upon
Sin
as
the
greatest
Evil
in
it self
,
the
greatest
disadvantage
to
thy
Happiness
.
5ly
.
Injury
we
do
to
God
.
It
is
proper
to
Men
Odisse
quos
laeserint
;
whereas
the
person
injur'd
might
rather
hate
,
yet
the
person
injuring
hath
often
the
greatest
disaffection
.
Joseph's
Mistress
first
wrong'd
him
,
and
then
hated
him
.
Saul
first
injur'd
David
,
and
then
persecuted
him
;
as
if
David
had
been
the
Malefactor
,
and
Saul
the
Innocent
.
Italians
have
a
Proverb
to
this
purpose
;
Chifa
injuria
ne
pardonna
mai
.
The
Reason
is
,
because
they
think
the
injur'd
person
must
needs
hate
him
;
and
Love
is
not
an
affection
due
to
an
Enemy
.
We
have
also
suspicious
thoughts
of
the
person
we
have
provok'd
to
be
our
Enemy
.
We
wrong
God
,
and
then
we
hate
him
;
measuring
his
Affections
by
humane
Passions
;
and
thinking
,
that
because
we
have
wrong'd
him
,
he
must
needs
lay
aside
all
the
Goodness
and
Patience
of
his
own
Nature
,
and
watch
the
first
Opportunity
of
Revenge
.
Every
Sin
and
Act
of
it
being
Enmity
to
God
,
the
more
the
habit
of
any
Sin
is
encreas'd
by
frequent
Acts
,
the
more
also
is
the
habitual
Enmity
in
the
Heart
increas'd
:
For
as
every
Sin
hath
an
immediate
tendency
to
the
supply
of
some
Lust
,
so
it
hath
a
remote
and
principal
tendency
to
the
encrease
of
that
Enmity
.
Cain
first
affronts
God
in
his
Omniscience
and
Providence
,
and
then
departs
from
his
Presence
;
turns
his
back
upon
him
,
and
becomes
the
head
of
the
prophane
part
of
the
World
,
Gen.
4.16
.
The
presence
of
the
Lord
,
i.e.
from
all
the
Ordinances
of
God
,
and
Communion
with
him
in
Worship
.
The
Remedy
then
is
,
To
endeavour
a
Conformity
to
God's
holy
Will
;
to
think
with
thy self
every
Morning
,
What
shall
I
do
this
day
to
please
God
?
what
Duty
doth
he
require
of
me
?
The
more
thou
dost
obey
his
Will
,
the
more
thou
will
love
his
Holiness
.
6ly
.
Slavish
fear
of
God
.
Men
are
apt
to
fear
a
just
Recompence
for
an
injury
done
to
another
,
that
he
will
do
him
one
ill
turn
for
another
;
and
Fear
is
the
Mother
of
Hatred
.
God
being
Man's
superior
,
and
wrong'd
by
him
,
there
follows
necessarily
a
slavish
Fear
of
him
,
and
his
Power
;
and
such
a
Fear
makes
wrathful
and
imbitter'd
Thoughts
of
God
,
while
he
considers
God
arm'd
with
an
unconquerable
and
irresistible
Power
to
punish
him
.
't
is
as
natural
for
a
man
to
hate
that
which
he
conceives
to
be
against
him
,
as
for
any
Animal
to
hate
that
whose
Acts
it
fears
do
tend
to
a
dissolution
of
its
Being
.
The
Devils
tremble
,
James
2.19
.
{αβγδ}
;
they
have
a
great
Horror
,
and
their
Enmity
is
as
great
as
their
Fear
;
nay
,
heightned
by
their
Fear
,
because
they
have
no
hopes
of
pardon
;
they
do
their
utmost
to
oppose
God
,
and
have
Companions
in
Misery
:
't
is
impossible
a
man
should
love
God
,
while
he
is
apprehended
as
an
irreconcilable
Adversary
.
The
stronger
the
Impressions
of
Fear
,
the
quicker
the
Inclinations
to
Hatred
.
But
when
the
Evil
fear'd
begins
to
strike
,
it
makes
the
Hatred
shoot
out
in
Vollies
of
Curses
and
Blasphemies
,
which
is
evident
in
the
damn'd
.
God
consider'd
as
a
Judge
,
is
the
Object
not
of
comforting
,
but
terrifying
Faith
;
No
man
can
naturally
love
that
Judge
which
he
thinks
will
condemn
him
.
A
fear
of
God
as
an
inexorable
Judge
,
that
we
have
highly
wrong'd
,
will
nourish
an
enmity
against
him
.
The
Remedy
then
is
,
Be
much
in
Communion
with
God
;
strangeness
is
the
Mother
of
Fear
;
we
dread
Men
sometimes
,
because
we
know
not
their
disposition
.
The
Beasts
themselves
delight
in
the
Company
of
Man
,
when
being
familiariz'd
to
him
;
they
fancy
his
disposition
,
and
taste
his
kindness
to
them
,
which
when
they
were
unacquainted
with
,
they
would
fly
from
his
Presence
with
the
greatest
speed
.
Study
the
reconciling-Love
of
God
in
the
Gospel
;
Consider
much
the
loveliness
and
amiableness
of
his
Nature
,
his
ardent
Desire
thou
wouldest
be
his
friend
more
than
his
enemy
.
A
Cause
of
our
hating
God
,
is
our
ignorance
of
him
;
for
if
we
did
but
know
how
good
he
is
,
how
merciful
to
Man
,
and
to
us
;
if
we
would
but
leave
our
Sin
,
we
could
not
possibly
hate
him
.
7ly
.
Pride
.
Self-denial
is
absolutely
against
the
Pride
of
Reason
;
and
this
is
the
first
Lesson
God
teacheth
us
.
't
is
the
first
Letter
in
the
Alphabet
of
the
Gospel
of
Peace
,
and
therefore
we
are
against
him
.
Men
lift
up
the
Pride
of
Reason
against
the
Truth
of
God
,
and
the
Pride
of
Heart
against
the
Will
of
God
.
Hence
it
appears
,
that
Self
is
the
great
Incendiary
of
the
Soul
against
God
.
The
Enmity
of
Tyre
against
God
is
charg'd
upon
this
foot
of
account
,
Ezek
.
28.2
.
Thy
heart
is
lifted
up
in
the
midst
of
the
sea
;
thou
hast
set
thy
heart
as
the
heart
of
God
.
She
would
rather
have
her
Wisdom
admir'd
by
God
,
than
God's
Wisdom
admir'd
by
her
.
The
sharpest
Enmities
in
the
World
are
founded
upon
this
Vice
.
This
makes
the
greatest
Combustions
in
Commonwealths
.
Men
fear
to
be
overtopp'd
by
one
another
.
All
other
Vices
desire
Companions
.
A
Drunkard
loves
his
Good-fellows
;
he
cares
not
to
swill
alone
.
An
unclean
person
must
have
his
Mate
.
Swearers
hate
those
that
come
not
up
to
their
own
pitch
;
but
a
proud
Man
would
have
none
keep
an
equal
pace
with
him
:
He
cannot
endure
a
Companion
,
but
would
have
all
others
under
his
feet
.
Pride
is
naturally
against
God
;
and
therefore
Sin
is
often
call'd
a
lifting
up
of
the
Heart
against
God
,
a
hardening
the
Heart
against
him
.
The
Remedy
then
is
,
To
endeavour
after
Humility
.
Study
the
Humility
of
God
,
who
is
more
humble
to
us
than
we
can
be
to
him
.
Reflect
more
upon
thy
Vileness
than
thy
Worth
.
8ly
.
Love
of
the
World
.
The
greater
dearness
of
sensual
pleasures
,
the
further
our
divorce
from
God
.
The
Love
of
the
World
is
inconsistent
with
the
Love
of
God
,
1
John
2.15
.
If
any
man
love
the
World
,
the
love
of
the
Father
is
not
in
him
.
It
puts
us
under
an
impossibility
while
that
Love
remains
,
to
entertain
the
Spirit
of
Truth
,
Joh
.
14.17
.
The
spirit
of
truth
whom
the
World
cannot
receive
.
Whosoever
will
be
a
friend
of
the
World
,
is
an
enemy
to
God
.
The
Friendship
of
the
World
is
enmity
with
God
,
Jam
.
4.4
.
Ye
adulterers
,
know
you
not
that
the
friendship
of
the
world
is
enmity
with
God
?
Know
you
not
:
't
is
an
unquestionable
Truth
,
your
own
Consciences
cannot
be
strangers
to
it
.
Indulgence
to
Carnal
interests
and
pleasures
mounts
up
to
a
fierceness
against
God
,
Deut
.
32.15
.
Jesurun
waxed
fat
,
and
kick'd
.
The
Wisdom
of
the
Flesh
is
first
earthly
,
then
sensual
,
then
devilish
;
When
once
the
Mind
is
possess'd
by
an
earthly
and
sensual
Temper
,
it
will
not
be
long
before
it
grows
up
to
devilishness
,
and
you
know
that
can
be
no
friend
of
God
.
What
begins
in
Earthliness
,
Earthly
Principles
and
Ends
,
and
proceeds
on
to
Sensuality
,
will
end
in
Devilishness
both
principle
and
practice
.
Whosoever
loves
his
own
Pleasure
and
Voluptuousness
,
must
needs
hate
whatsoever
is
contrary
to
it
,
and
would
destroy
it
:
This
is
the
great
Root
of
Anger
,
revenge
in
Man
,
and
our
contempt
of
God
.
The
Remedy
then
is
,
To
look
upon
the
World
with
scorn
,
to
think
the
Soul
above
it
;
and
that
the
Contentments
and
Pleasures
of
the
World
are
fitter
for
Beasts
,
and
at
best
but
Accommodations
for
thee
as
a
Traveller
,
not
a
fit
Pillow
to
repose
thy
Soul
on
.
Despise
the
World
,
and
the
Devil
hath
scarce
any
bait
and
argument
left
to
move
thee
to
an
estrangedness
from
,
and
an
enmity
against
God
.
Now
if
all
the
Saints
that
ever
were
should
meet
together
in
a
Synod
,
to
consult
of
the
truth
of
this
Proposition
,
That
the
heart
of
Man
is
enmity
against
God
,
they
would
all
bear
witness
to
it
Nemine
contradicente
;
and
he
that
denies
it
,
I
may
confidently
affirm
,
did
never
seriously
read
the
Scripture
,
or
cast
one
practical
glance
upon
his
own
heart
.
USE
.
1
Information
.
1.
How
desperate
is
the
Atheism
in
every
man's
heart
by
Nature
?
What
a
Mass
of
Villany
is
in
the
heart
of
Man
?
What!
to
make
God
no
God
?
set
up
our
Wills
against
the
Will
of
God
?
When
we
say
an
enemy
to
God
,
we
must
conceive
all
that
may
denominate
a
man
base
and
abominable
.
What
more
can
be
added
,
than
to
say
,
Such
a
man
is
an
enemy
to
Love
it self
?
Sin
and
God
are
at
direct
odds
.
To
harbour
a
Traytor
in
a
house
after
Proclamation
,
is
a
Capital
Crime
,
and
comes
under
the
Charge
of
High-Treason
.
What
then
is
the
harbouring
of
Sin
against
God
,
but
involving
thy self
in
the
same
Rebellion
which
every
Sin
includes
in
its
own
nature
?
This
Enmity
to
God
hath
this
aggravation
in
it
,
That
it
cannot
upon
any
account
whatsoever
be
just
.
God
himself
cannot
command
a
Creature
not
to
love
him
;
before
he
can
command
this
,
he
must
change
his
Nature
,
cashier
his
Loveliness
,
cease
to
be
the
chief
Good
.
God
cannot
command
any
thing
unjust
;
but
this
is
intrinsically
unjust
,
eternally
unjust
,
Not
to
love
that
which
is
infinitely
amiable
.
It
had
been
unjust
to
command
an
Act
of
the
highest
disingenuity
and
ingratitude
,
to
hate
the
Author
of
our
Mercies
.
It
had
been
against
the
Original
Nature
of
a
rational
Creature
,
to
be
an
enemy
to
that
which
is
its
chiefest
Good
.
Our
loving
God
doth
not
arise
meerly
from
the
Command
of
God
enjoyning
it
,
but
from
the
Nature
of
God
,
and
the
Creatures
relation
to
him
.
None
but
will
confess
,
that
had
God
never
commanded
us
to
love
him
,
it
had
been
highly
abominable
for
a
Creature
to
hate
his
Maker
and
Benefactor
:
Therefore
in
the
Moral
Law
or
Decalogue
,
the
Love
of
God
is
not
explicitly
commanded
,
but
suppos'd
as
a
fundamental
and
indispensable
Principle
;
from
whence
all
other
Commands
are
necessary
Consequences
:
So
that
this
Enmity
against
God
is
not
only
against
his
Command
,
but
against
his
very
Nature
,
and
against
the
fundamental
and
indispensable
Principle
of
all
God's
Commands
,
and
all
the
Duties
which
as
rational
Creatures
we
owe
to
God
.
The
desperateness
of
this
Natural
Enmity
will
appear
,
1.
In
that
't
is
as
bad
,
and
in
some
respects
worse
than
Atheism
.
We
complain
much
,
and
not
without
Cause
of
the
growing
Atheism
of
the
times
;
but
we
shall
find
as
bad
and
worse
than
we
complain
of
in
our
own
Nature
,
and
the
practices
of
Men
.
Mirandula
saith
,
a
Speculative
Atheist
is
the
most
prodigious
Monster
in
the
World
,
but
a
Practical
.
An
Atheist
that
denies
the
Being
of
God
,
doth
not
so
much
affront
him
,
as
a
natural
Man
that
owns
his
Being
,
but
walks
as
if
there
were
no
God
;
as
if
he
were
not
a
just
and
righteous
God
;
as
if
he
made
use
of
his
Soveraign
Power
to
make
Laws
for
the
prejudice
of
his
Creature
.
1.
The
Atheist
barely
denies
God's
Being
,
the
other
mocks
him
,
Jer
.
32.33
.
They
have
turn'd
to
me
the
back
,
and
not
the
face
.
This
puts
a
slight
upon
him
,
turning
the
back
upon
him
,
which
is
an
act
of
disdain
,
as
if
God
were
the
most
contemptible
Being
in
the
World
.
Thou
that
turnest
thy
face
to
thy
Dog
,
thy
Beast
,
the
Devil
,
usest
God
with
more
contempt
than
thou
dost
thy
Dog
,
thy
Swine
,
thy
Ox
,
thy
Ass
,
yea
the
Devil
himself
.
The
Atheist
that
denies
God's
Being
,
and
yet
walks
according
to
Moral
Principles
,
is
like
the
Son
in
the
Gospel
,
that
told
his
Father
he
would
not
go
,
and
yet
did
;
which
Christ
commends
above
the
other
,
which
acknowledged
his
Father's
authority
to
command
him
,
and
pretended
a
readiness
to
obey
,
but
answer'd
not
his
Acknowledgments
by
the
performance
of
his
Duty
.
A
prophane
Man
,
or
a
Hypocrite
,
is
more
an
Atheist
than
one
that
professeth
himself
so
,
in
as
much
as
Actions
,
and
a
continual
Succession
and
Circle
of
them
,
makes
a
greater
discovery
of
the
Principles
of
the
Heart
,
than
the
Motions
of
the
Tongue
.
Would
not
that
man
,
who
in
his
belief
of
a
Deity
,
doth
things
which
fall
under
the
Censure
of
God's
Justice
,
and
contrary
to
his
Law
,
and
odious
among
Men
,
though
not
punishable
by
Man
,
do
things
far
worse
,
did
not
the
fear
of
Laws
,
the
anger
of
his
Prince
,
the
pain
and
disgrace
of
Punishment
restrain
him
?
Surely
he
would
:
For
that
Principle
which
carries
him
against
his
Reason
and
profess'd
Religion
in
his
practices
against
God
,
would
hurry
him
further
,
were
there
not
some
powerful
Limits
set
to
him
by
human
Laws
.
Now
what
doth
this
evince
,
but
that
he
honours
Man
more
than
God
,
fears
Man
more
than
God
,
obeys
Man
more
than
God
,
owns
the
Power
of
Man
more
than
the
Power
of
God
,
which
he
pretends
to
acknowledge
and
believe
.
2ly
.
The
Atheist
denies
God's
Being
,
the
other
his
Authority
.
And
in
denying
his
Authority
,
vertually
denies
his
Being
:
for
it
is
a
contradiction
to
be
God
,
and
not
to
be
Soveraign
.
Doth
not
Man
imply
,
by
the
breaking
God's
Laws
,
that
he
would
not
have
God
act
as
a
Soveraign
;
that
he
would
have
him
but
a
careless
God
,
an
unholy
and
unrighteous
God
in
giving
him
the
Reins
,
and
not
prohibiting
by
holy
Laws
any
Wickedness
his
heart
is
inclin'd
unto
?
What
then
would
become
of
God's
Being
?
His
Deity
cannot
outlive
the
life
of
his
Authority
and
Righteousness
.
If
he
ceas'd
to
be
a
righteous
Lawgiver
,
and
a
holy
Maintainer
of
his
Laws
,
he
would
cease
to
be
a
God
.
So
that
every
Breach
of
the
Law
is
a
virtual
deposing
him
from
his
supreme
Government
,
and
consequently
a
virtual
deposing
him
from
his
Deity
.
2ly
.
This
Enmity
is
of
the
same
nature
with
the
Devil's
Enmity
.
't
is
not
indeed
in
the
present
state
wherein
Man
is
so
intense
,
because
his
is
direct
,
Man's
implicit
.
But
yet
,
1.
Natural
Men
have
a
Diabolical
Nature
.
There
are
but
two
Seeds
,
the
Seed
of
the
Woman
,
and
that
of
the
Serpent
;
two
Natures
,
the
Divine
and
Diabolical
.
Satan
is
the
Father
of
Wicked
Men
,
and
Fathers
derive
their
Nature
to
their
Children
.
He
is
not
their
Father
by
Creation
,
nor
by
Generation
,
but
by
a
diffusion
of
his
Principles
into
them
,
Joh
.
8.44
.
You
are
of
your
Father
the
Devil
.
God
made
Man
in
Creation
according
to
his
own
Image
;
and
the
Devil
quickly
by
Corruption
brings
him
into
his
own
Likeness
.
In
Scripture
is
not
meant
by
the
Devil
only
a
particular
Person
,
but
a
Nature
:
So
Christ
intimates
in
his
Rebuke
to
Peter
,
Matth
.
16.23
.
Get
thee
behind
me
,
Satan
.
Peter
,
an
eminent
Apostle
,
who
had
a
little
before
,
v.
16
,
17.
made
an
illustrious
profession
of
Christ
being
the
Son
of
God
,
is
now
call'd
Devil
;
not
because
he
was
really
the
person
of
the
Devil
,
but
the
Devil's
nature
did
then
exert
it self
in
him
:
for
that
advice
proceeded
not
from
a
divine
,
but
diabolical
Disposition
;
for
it
made
directly
for
the
serving
the
Devil's
Kingdom
,
which
was
only
to
be
overthrown
by
the
death
of
Christ
.
Hell
it self
could
not
produce
a
more
devilish
result
of
its
deepest
Counsels
,
than
the
advice
which
Peter
now
gave
,
which
would
highly
have
promoted
the
interest
of
Hell
.
And
do
but
observe
the
reason
why
Christ
calls
him
Satan
,
v.
23.
Thou
savourest
not
the
things
which
be
of
God
,
&c.
The
things
of
God
,
and
the
things
of
Man
,
and
savouring
the
things
of
God
,
and
the
things
of
Man
,
are
set
in
opposition
;
and
a
man
that
savours
not
the
things
of
God
,
but
the
things
of
Man
,
such
a
man
and
Satan
are
all
one
and
the
same
in
the
account
of
Christ
.
So
by
Christ
sometimes
is
not
meant
a
particular
Person
,
but
a
Nature
,
Col.
1.27
.
Christ
in
you
the
hope
of
glory
.
What
in
one
place
is
call'd
the
divine
Nature
,
is
by
Paul
call'd
Christ
;
not
the
Person
of
Christ
,
but
the
Nature
of
Christ
;
i.e.
that
spiritual
Principle
of
Grace
or
new
Nature
,
which
is
an
Earnest
of
your
future
Inheritance
,
and
so
a
ground
of
Hope
.
A
natural
man
is
wholly
Carnal
,
Rom.
7.18
.
There
is
no
good
thing
dwells
in
him
,
no
good
Principle
;
it
may
lodge
a
while
,
but
it
hath
no
setled
abode
;
and
what
is
not
good
,
is
of
the
Devil
.
As
God
is
the
author
of
all
Good
,
so
is
the
Devil
of
all
Moral
Evil
.
So
that
a
natural
Man
is
wholly
Diabolical
.
2dly
.
Every
natural
Man
is
a
Friend
to
the
Devil
.
There
are
but
Two
Soveraigns
in
the
World
,
One
Rightful
,
and
the
other
Usurping
.
If
we
are
Enemies
to
the
right
Soveraign
,
we
must
be
Friends
to
the
Usurper
;
if
Enemies
to
God
,
Friends
to
the
Devil
.
He
works
in
the
Children
of
Disobedience
,
Eph.
2.2
,
3.
Not
by
force
,
but
by
consent
:
For
he
works
in
them
according
to
the
desires
of
the
Flesh
,
which
the
Apostle
implies
v.
3.
Fulfilling
the
desires
of
the
Flesh
.
If
the
love
of
the
World
be
enmity
to
God
,
Jam
.
4.4
.
The
Friendship
of
the
World
is
Enmity
with
God
,
then
Enmity
to
God
must
needs
be
a
love
of
the
Devil
;
Enmity
to
God
implying
a
Friendship
with
every
thing
that
hath
the
same
disposition
against
him
.
The
love
of
the
World
,
i.e.
of
the
Sin
and
Unrighteousness
of
the
World
,
doth
necessarily
include
virtually
love
of
the
God
of
the
World
,
which
is
the
Devil's
Title
,
2
Cor
.
4.4
.
And
so
a
Man
adores
Satan
as
a
God
,
in
loving
that
World
the
Devil
is
the
God
of
;
that
wickedness
the
Devil
is
the
Head
of
,
above
God
.
Rebellion
against
God
is
called
a
Covenant
with
Death
,
and
an
Agreement
with
Hell
,
Isa
.
28.18
.
(
not
with
the
punishments
,
but
principles
of
Hell
)
;
And
being
a
Friend
to
the
Devil
,
he
must
needs
be
a
Friend
to
the
grand
design
of
the
Devil
.
14.
Isa
.
12
,
13
,
14
,
and
v.
4.
was
spoke
of
the
King
of
Babylon
.
The
knot
of
Friendship
in
the
World
is
some
particular
Man's
design
,
which
both
Friends
agree
in
,
and
drive
on
.
Now
his
design
seems
to
be
affecting
the
Throne
and
Authority
of
God
:
for
God
threatning
the
King
of
Babylon
,
and
in
him
,
as
the
Type
,
the
great
Antichrist
,
compares
him
to
Lucifer
,
who
was
not
content
with
his
station
as
a
Subject
,
but
would
mount
into
the
Chair
of
the
Supreme
Power
.
3dly
.
Thy
Enmity
against
God
is
in
some
respect
as
much
,
in
regard
of
the
actual
effects
of
it
,
as
the
Devils
is
,
though
not
in
regard
of
disposition
.
We
declare
our
Enmity
as
far
as
we
can
:
We
cannot
pull
God
out
of
Heaven
;
we
cannot
nail
Christ
to
the
Cross
again
,
and
pierce
his
Heart
;
we
cannot
rail
at
him
to
his
Face
as
the
Jews
did
;
but
the
despising
his
Laws
,
disowning
his
Power
granted
by
Heaven
over
us
,
is
the
only
thing
we
can
do
against
him
;
and
this
we
do
as
much
as
we
can
,
as
much
as
the
gripes
of
Conscience
and
our
interest
in
the
World
will
give
us
leave
.
We
virtually
deprive
him
of
that
which
was
the
reward
of
his
Sufferings
,
viz.
his
Power
,
of
the
design
of
his
Sufferings
,
viz.
the
Propagation
of
his
Evangelical
Law
in
our
Heart
.
And
he
that
would
destroy
the
dearest
things
God
and
Christ
have
left
in
the
World
,
and
that
which
he
gave
the
greatest
charge
for
the
preservation
of
,
would
act
all
the
Villanies
against
the
person
of
Christ
as
well
as
against
what
he
had
in
the
world
,
and
against
the
Essence
of
God
,
were
it
in
his
power
;
Thou
dost
as
much
in
this
,
as
the
Devil
can
do
.
The
being
of
God
and
the
Person
of
Christ
are
above
his
reach
as
well
as
ours
.
All
that
he
can
do
is
to
trample
upon
his
Laws
,
and
list
others
in
rebellion
against
God
,
and
in
this
thou
dost
comply
with
him
.
He
can
do
no
more
,
and
thou
dost
as
much
.
4thly
.
't
is
a
worse
Enmity
than
is
in
Hell
.
This
Enmity
is
more
disingenuous
then
that
in
Hell
.
Our
hatred
of
God
is
worse
than
that
of
the
Damned
,
they
despairingly
hate
him
under
the
inevitable
and
unavoidable
strokes
of
Justice
,
thou
hatest
him
while
thou
art
hedged
in
with
the
expressions
of
his
Goodness
.
They
hate
him
under
vials
of
Wrath
,
and
we
under
showers
of
Mercy
;
they
in
terrour
of
Damnation
,
and
we
under
the
sense
of
Kindness
.
They
hate
him
because
he
inflicts
what
is
Hurtful
,
and
we
because
he
commands
what
is
Profitable
and
Holy
.
Our
hatred
of
God
is
worse
than
the
Devil's
hatred
of
him
.
We
hate
God
,
who
contrived
our
Redemption
,
and
sent
his
Son
to
accomplish
it
;
The
Devils
had
not
those
obligations
laid
upon
them
.
Christ
came
not
for
them
,
nor
shed
his
Blood
for
their
recovery
.
They
hate
their
Creator
,
but
we
our
Creator
and
Redeemer
too
.
The
Devils
hate
him
that
came
to
torment
them
and
destroy
their
Works
,
we
hate
him
that
came
to
Bless
us
,
and
save
our
Souls
.
2
Information
.
God
is
the
greatest
Evil
in
the
account
of
every
natural
Man
.
If
there
be
in
us
a
greater
enmity
to
God
and
his
Law
than
to
any
thing
else
,
it
implies
that
we
think
him
the
greatest
Evil
,
and
the
worst
of
Beings
.
Evil
,
and
not
Good
,
is
the
object
of
Hatred
.
As
Love
is
the
propension
of
the
mind
to
some
thing
as
good
,
so
Hatred
is
an
an
alienation
of
the
mind
from
some
thing
as
evil
,
either
really
,
or
supposedly
Plutarch's
Morals
,
p.
536
,
537.
.
We
cannot
possibly
hate
good
as
good
,
as
we
cannot
possibly
love
evil
as
evil
.
Now
nothing
but
Sin
is
absolutely
evil
,
and
therefore
nothing
but
Sin
should
be
the
absolute
object
of
our
hatred
.
But
seeing
that
Love
which
should
be
set
upon
God
,
is
set
upon
Sin
,
and
that
Hatred
which
should
have
only
Sin
for
its
object
,
pitches
upon
God
as
its
object
,
't
is
hence
clear
,
that
we
account
Sin
the
highest
Good
,
and
God
the
greatest
Evil
.
Though
a
Man
doth
not
hate
God
as
God
,
yet
there
being
more
of
his
hatred
spent
against
God
than
against
any
thing
else
,
it
is
most
certain
that
God
is
virtually
accounted
by
us
the
most
detestable
being
.
Do
we
offend
any
so
much
as
we
do
God
?
Do
we
love
the
Prosecution
of
any
thing
which
is
distasteful
to
Man
,
as
we
do
that
which
is
an
abomination
to
God
?
Is
there
any
thing
in
the
World
we
do
more
rejoice
in
,
than
that
whereby
God
is
prejudiced
?
Is
there
any
thing
we
do
love
and
pursue
with
greater
Violence
,
than
that
which
is
hateful
and
injurious
to
him
?
Are
we
so
absolutely
contrary
to
any
Man
,
any
Creature
in
our
natural
inclinations
,
dispositions
,
affections
,
and
desires
,
as
unto
God
?
Is
it
not
clearly
manifest
by
our
inward
and
outward
Carriage
,
that
we
imply
,
that
God
is
the
greatest
Evil
,
and
we
rank
him
who
is
unchangeably
good
,
in
the
place
of
Sin
,
which
is
unchangeably
bad
.
As
Love
is
carried
out
in
desire
for
the
object
Beloved
,
so
Hatred
is
a
flight
from
it
.
As
Love
is
accompanied
with
joy
at
the
presence
of
a
beloved
Object
,
so
is
Hatred
attended
with
a
Detestation
.
Are
we
not
naturally
more
desirous
of
opportunities
of
Sin
,
than
opportunities
of
Service
to
our
Maker
?
Are
we
ever
so
chearful
in
the
presence
of
God
,
and
Communion
with
him
in
Religious
Services
,
as
in
our
Sports
,
Recreations
,
and
Sinful
Practises
?
What
then
hath
most
of
our
Love
,
what
do
we
account
our
supreme
Happiness
,
and
our
worst
Misery
?
3.
Information
.
It
justifies
God
in
his
Acts
of
punitive
justice
.
1st
.
In
his
severest
judgments
in
the
World
.
Who
can
blame
God
for
his
severities
against
those
that
hate
him
,
especially
after
riches
of
forbearance
?
Consider
Man
as
his
desperate
Enemy
,
and
you
may
more
admire
his
Clemency
,
than
accuse
his
Justce
.
You
may
wonder
that
he
doth
not
destroy
the
whole
stock
of
Mankind
,
as
well
as
send
some
few
drops
and
Hailstones
of
Judgment
upon
the
World
.
We
may
rather
stand
amazed
at
his
Patience
that
he
suffers
such
creatures
to
live
,
than
murmur
at
his
Judgments
,
for
not
a
day
but
we
commit
many
acts
which
manifest
this
Hatred
.
For
as
all
actions
truly
good
partake
of
the
nature
of
Love
to
the
chiefest
good
;
so
all
unworthy
actions
which
are
at
a
distance
from
God
the
chief
end
,
are
marshall'd
by
,
and
tinctured
with
that
enmity
which
lurks
in
the
Soul
.
't
is
equal
God
should
be
a
Judge
to
condemn
,
where
he
is
rejected
as
a
Soveraign
to
rule
.
2dly
.
It
Justifies
God
in
his
Judgments
upon
Infants
.
Indeed
we
call
Infants
Innocent
,
and
we
are
startled
at
the
pain
and
sufferings
of
Babes
;
but
this
Doctrine
is
a
sufficient
Curb
to
any
Accusations
of
God
in
such
Proceedings
.
Do
we
not
kill
Vipers
and
noxious
Creatures
in
the
Nest
?
Infants
are
endued
with
an
Inimical
and
Hostile
Nature
against
God
,
though
they
exert
it
not
by
reason
of
the
weakness
of
their
Organs
.
If
Death
reign'd
over
them
that
had
not
sinned
after
the
similitude
of
Adam's
Transgression
,
Rom.
5.14
.
Enmity
surely
reigned
over
them
.
The
Frost
which
by
Congealing
a
Viper
,
suspends
its
motion
,
doth
not
expel
its
natural
Venom
,
(
which
it
hath
in
as
great
a
quantity
as
the
liveliest
)
tho'
at
present
it
binds
up
the
activity
of
it
,
which
will
shew
it self
when
outward
impediments
are
removed
by
Heat
.
Neither
doth
the
inability
of
Infants
exercising
this
Enmity
,
discharge
their
Nature
from
an
unconceivable
mass
of
it
;
nay
,
you
may
perceive
some
starts
of
it
even
in
them
;
Did
you
never
see
Envy
,
Passion
,
Sensuality
in
an
Infant
?
We
may
more
wonder
that
God
doth
not
dash
them
in
pieces
at
their
first
appearance
in
the
World
,
as
we
do
young
Wolves
and
Ravenous
Creatures
,
than
that
he
should
use
his
right
over
them
for
their
Original
Pravity
,
and
take
them
out
of
the
World
.
3dly
.
It
justifies
the
eternity
of
Punishment
.
Who
can
charge
God
with
Injustice
,
for
punishing
eternally
a
creature
who
doth
eternally
hate
him
;
to
keep
that
person
in
being
to
his
everlasting
damage
,
that
doth
wish
,
and
if
it
were
in
his
power
,
would
accomplish
the
destruction
of
God
himself
?
Can
any
Punishment
be
too
hard
,
any
duration
of
it
too
long
for
him
that
is
an
Enemy
to
the
best
of
beings
?
to
one
infinitely
Good
,
and
therefore
disingenuous
;
to
one
infinitely
Powerful
,
and
therefore
intolerably
foolish
.
4.
Information
.
What
an
admirable
prospect
may
we
take
here
of
God's
Patience
?
With
what
astonishment
may
we
review
all
the
former
as
well
as
the
present
Age
of
God's
forbearance
towards
Men
!
That
he
should
preserve
such
a
crew
of
disingenuous
Monsters
,
as
we
all
naturally
are
!
Rom
2.4
Or
despisest
thou
the
riches
of
his
goodness
,
and
forbearance
,
and
long-suffering
?
Had
he
not
had
riches
of
goodness
,
forbearance
,
and
long-suffering
,
and
infinite
Riches
too
,
the
Enmity
of
Man
against
him
had
exhausted
all
before
this
time
;
and
being
the
riches
of
goodness
as
well
as
long-suffering
,
it
makes
our
Enmity
appear
the
blacker
.
A
Grain
of
goodness
is
no
fit
object
for
hatred
,
much
less
riches
of
it
.
How
many
Millions
of
such
haters
of
him
,
breathe
every
day
in
his
air
,
are
maintained
by
his
bounty
,
have
their
tables
spread
,
and
their
cups
filled
to
the
brim
,
and
that
in
the
maddest
of
their
reiterated
belchings
out
of
this
Enmity
against
him
,
under
sufficient
provocations
,
to
the
highest
indignation
?
5.
Information
.
Hence
we
see
the
root
of
all
Sin
in
the
World
.
What
is
the
reason
Men
Row
against
the
Stream
of
their
own
Consciences
?
What
is
the
reason
Men
of
sublimated
Reason
,
and
clear
natural
Wisdom
,
are
voluntary
Slaves
to
their
own
Lusts
,
which
they
serve
with
as
delightful
,
as
disgraceful
a
Drudgery
against
the
light
of
their
own
Minds
?
't
is
from
this
contrariety
to
God
,
seated
in
theit
very
Nature
,
they
could
never
else
so
earnestly
,
so
chearfully
do
the
Devil's
Work
before
God's
.
They
could
never
else
be
deaf
to
the
loud
Voice
of
God
,
and
have
their
Ears
open
to
the
least
whisper
of
Satan
.
Whence
proceeds
our
Stupidity
,
the
folly
of
our
Thoughts
,
the
levity
of
our
Minds
,
the
deadness
of
our
Affections
,
the
sleepiness
of
our
Souls
,
our
inexcusable
carelesness
in
Holy
Duties
more
than
any
thing
of
a
Temporal
Concern
,
but
from
this
Aversion
from
God!
't
is
this
Enmity
dulls
our
Heart
in
any
Service
.
Though
Conscience
which
is
in
us
,
to
keep
up
the
interest
of
God's
Law
,
spurs
us
on
to
Duty
,
yet
Sin
that
is
within
us
,
that
keeps
up
the
quarrel
against
Heaven
,
hinders
us
from
it
,
or
diverts
us
in
it
.
6.
Information
.
Hence
follows
the
Necessity
of
Regeneration
.
This
division
between
God
and
his
Creature
will
not
admit
of
any
union
without
a
change
of
Nature
.
The
carnal
mind
,
as
such
,
can
never
be
reconciled
to
God
before
this
be
wrought
.
The
old
frame
must
be
demolished
,
and
a
new
one
reared
:
for
a
change
of
State
cannot
be
without
a
change
of
Nature
.
't
is
impossible
that
this
Nature
,
so
corrupt
and
contrary
,
can
ever
be
reconcil'd
to
the
pure
and
holy
Nature
of
God
;
what
communion
hath
Light
with
Darkness
?
We
must
be
God's
Friends
,
before
we
can
be
Sin's
Enemies
;
the
root
of
bitterness
must
be
taken
away
,
habitual
Corruption
remov'd
,
the
Heart
will
never
else
stand
right
as
a
Compass
towards
Heaven
.
Who
can
ever
fight
against
his
Nature
?
No
Man
will
ever
resist
the
Devil
without
a
change
;
we
cannot
without
the
rooting
out
this
Enmity
,
make
a
profitable
approach
to
God
.
What
expectation
canst
thou
have
of
a
good
look
from
him
,
when
thou
comest
to
him
with
all
thy
natural
Hatred
of
him
?
How
canst
thou
dare
to
come
to
him
,
who
knows
every
circumstance
of
thy
Enmity
better
than
thou
dost
thy
Name
,
and
is
so
well
acquainted
with
thy
Heart
?
What
hopes
can
you
have
of
any
answer
from
him
?
If
we
bring
our
wickednesses
with
us
to
Gilgal
,
the
place
of
Worship
,
even
there
in
the
solemnest
Duties
will
God
hate
us
,
Hos
.
9.15
.
All
their
wickedness
is
in
Gilgal
,
for
there
I
hated
them
.
If
the
mind
be
fill'd
with
hostile
principles
against
the
purity
of
God's
commands
,
it
must
be
unexperienced
and
unactive
to
every
good
work
,
Tit
.
1.
ult
.
To
every
good
work
reprobate
.
If
the
Head
be
sick
,
needs
must
the
Heart
be
faint
.
If
the
counselling-faculty
be
false
,
cursed
must
be
all
its
advice
.
7.
Information
.
That
is
not
Grace
which
doth
not
alter
Nature
.
Morality
therefore
is
not
Grace
,
because
it
doth
not
change
Nature
;
if
it
did
,
many
of
the
Heathens
were
as
near
to
God
as
the
best
of
Christians
;
whatsoever
may
be
done
by
the
strength
of
Nature
,
cannot
alter
it
:
for
no
Nature
can
change
it self
.
Poyson
may
be
great
within
the
Skin
,
like
to
a
Viper's
,
be
we
never
so
speckled
with
a
Reformation
.
Freedom
from
gross
Sins
argues
not
a
friendship
to
God
.
None
were
so
great
Enemies
to
Christ
as
the
Pharisees
,
to
whom
Christ
gives
no
better
a
Title
,
than
that
of
the
Devil's
Children
,
and
charges
them
with
the
hatred
both
of
himself
and
his
Father
,
Joh
.
15.24
.
The
Enmity
may
be
the
greater
under
a
zealous
and
devout
Morality
.
The
poor
Publicans
crowded
in
to
Christ
,
while
the
self-righteous
Jews
derided
him
,
and
rejected
the
counsel
of
God
,
Luk
.
7.30
.
Act.
13
46.
and
put
the
word
of
God
from
them
.
't
is
a
foolish
thing
for
men
to
boast
of
their
own
Heart
,
or
outward
conformity
;
thou
canst
not
tell
how
soon
that
heart
thou
braggest
of
,
may
boil
out
its
Enmity
.
The
Plant
which
is
pleasant
to
the
Eye
,
may
be
poyson
to
the
Stomach
.
Boast
not
therefore
of
thy
glossy
Morality
,
thy
checquered
Skin
,
so
long
as
there
is
a
venom
in
thy
Nature
.
Whatsoever
excellencies
a
Natural
Man
hath
,
are
all
tainted
with
this
poison
,
his
Wisdom
,
Learning
,
Moral
Virtue
,
and
are
rather
aggravations
than
excuses
.
8.
Information
.
Hence
follows
the
Necessity
of
applying
thy self
to
Christ
.
As
there
is
a
necessity
of
a
change
of
Nature
in
us
,
because
our
Enmity
to
God
is
a
Moral
Enmity
;
so
there
is
a
necessity
of
a
compensation
and
satisfaction
to
God
for
the
preservation
of
God's
honour
,
because
it
is
an
unjust
Enmity
,
not
rising
from
any
injury
that
ever
God
did
to
us
;
And
because
his
Enmity
to
us
,
provoked
by
our
disaffection
to
him
,
is
a
legal
Enmity
,
his
Law
violated
must
be
satisfied
.
Our
Enmity
is
unjust
,
and
therefore
must
be
parted
with
;
God's
Enmity
against
us
is
just
,
and
therefore
must
be
removed
by
a
Satisfaction
.
And
since
we
are
unable
to
give
God
a
compensation
for
our
Wrongs
,
we
must
have
recourse
by
Faith
to
that
Blood
which
hath
given
him
a
compleat
satisfaction
.
't
is
Christ
only
that
satisfies
God
for
us
,
by
the
shedding
of
his
Blood
,
and
removes
our
Enmity
by
the
operation
of
his
Spirit
.
9.
Information
.
See
hence
the
reason
of
the
difficulty
of
Conversion
,
and
the
little
success
the
Gospel
hath
.
All
the
Words
in
the
World
will
not
change
Nature
;
Men
strive
against
the
Spirit
,
and
will
not
come
under
the
power
of
it
if
they
might
have
their
own
will
.
Can
you
by
Exhortations
ever
reconcile
a
Wolf
and
a
Lamb
?
Can
you
by
rational
Arguments
new-mould
the
nature
of
a
fierce
Lion
,
or
by
moral
discourses
stop
the
Tide
of
the
Sea
?
Though
Man
be
a
rational
Creature
,
yet
corrupt
Habits
in
him
answer
to
meer
Nature
in
them
,
and
sway
,
and
Tide
us
as
much
against
God
.
Grave
discourses
can
never
set
a
Man
straight
that
is
born
crooked
.
't
is
no
easy
thing
for
the
Heart
of
Man
,
possessed
so
long
by
this
cursed
principle
,
to
surrender
it self
upon
God's
Summons
;
Men
are
not
so
easily
reconciled
,
when
the
hatred
hath
been
hereditary
in
the
Family
;
this
hath
been
of
as
long
a
standing
,
within
a
few
Hours
,
as
Adam
himself
.
To
turn
to
God
in
ways
of
Righteousness
,
is
contrary
to
the
stream
of
corrupt
Nature
,
and
therefore
it
must
be
overpowered
by
a
flood
of
Almighty
Grace
,
as
the
stream
of
the
River
is
by
the
Tide
of
the
Sea
.
10.
Information
.
If
there
be
such
an
Enmity
against
the
Soveraignty
of
God
in
the
Heart
of
Man
,
this
shows
us
the
excellency
of
Obedience
.
't
is
the
endeavour
of
the
Creature
,
as
much
as
in
him
lies
,
to
exalt
God
,
to
keep
him
upon
his
Throne
,
to
preserve
the
Scepter
in
his
Hand
,
and
the
Crown
upon
his
Head
.
As
Faith
is
a
setting
a
Seal
to
the
truth
of
God
,
so
is
Obedience
a
setting
a
Seal
to
the
Dominion
of
God
,
and
subscribing
to
the
righteousness
thereof
.
't
is
called
a
Confirmation
of
God's
Law
,
an
Affection
to
the
Honour
of
it
,
Deut.
27.26
.
Cursed
be
him
that
confirms
not
all
the
words
of
this
law
,
to
do
them
.
't
is
an
establishing
it
,
as
a
standing
infallible
rule
,
and
consequently
an
Establishing
the
Law-giver
,
and
an
applause
to
the
righteousness
of
his
Government
.
God
being
the
highest
perfection
,
and
infinitely
good
,
therefore
whatsoever
Rule
he
gives
the
Creature
,
must
be
good
and
amiable
,
or
else
it
cannot
proceed
from
God
.
A
base
and
vile
thing
can
never
proceed
from
that
which
is
only
excellent
.
An
unreasonable
thing
can
never
proceed
from
that
which
is
altogether
Reason
and
Regular
;
therefore
the
obedience
to
God's
Law
is
an
acknowledging
the
excellent
Goodness
,
Love
,
Wisdom
,
Righteousness
of
the
Law-giver
,
and
a
bearing
witness
to
it
in
the
face
of
the
World
.
The
Second
Use
is
for
Examination
.
Examine
your selves
by
those
Demonstrations
laid
down
in
the
First
Part
,
Whether
this
Enmity
be
prevalent
in
you
or
no
?
1.
Have
you
yet
a
stoutness
of
Heart
against
hearing
the
Law
of
God
,
which
crosses
the
desires
of
the
Flesh
?
2.
Are
you
unwilling
to
be
determin'd
by
divine
Injunctions
?
3.
Doth
your
Heart
swell
most
against
those
Laws
which
are
most
Spiritual
,
and
which
God
doth
most
strictly
urge
?
4.
Do
you
fall
out
,
and
quarrel
with
your
own
Consciences
,
when
they
press
upon
you
any
Command
of
God
?
5.
Do
you
countenance
that
Law
in
your
Members
,
that
Law
of
Sin
,
in
opposition
to
the
Law
of
your
Mind
?
6.
Are
you
willing
to
be
at
more
pains
and
expence
to
violate
God's
Law
,
than
to
observe
it
,
and
preserve
the
honour
of
it
?
7.
Do
you
perform
things
materially
Righteous
,
because
of
the
Agreeableness
of
them
to
your
humour
and
constitution
,
out
of
respect
to
your
Reputation
,
or
,
which
is
worse
,
out
of
an
affection
to
some
base
Lust
and
carnal
End
,
or
out
of
a
slavish
Fear
of
God
?
8.
Are
the
Laws
of
Men
more
valued
and
fear'd
by
you
than
the
Laws
of
God
?
Do
you
more
readily
obey
them
?
9.
Are
you
desirous
and
diligent
in
the
drawing
Men
from
compliance
with
God's
Laws
,
to
be
your
Companions
in
any
Sin
you
are
addicted
unto
?
10.
Do
you
take
pleasure
in
the
affronts
Men
offer
to
God
,
and
make
them
the
matter
of
your
sport
and
jollity
?
So
much
as
you
find
of
this
Temper
in
any
of
your
Souls
,
so
much
of
Enmity
there
is
.
The
Third
Use
is
for
Exhortation
to
Sinners
.
1.
Lay
down
thy
Arms
against
God
.
How
can
you
hear
these
things
without
saying
,
Lord
deliver
me
from
this
Nature
.
Oh!
what
should
I
be
an
enemy
to
so
good
a
God
?
Did
God
put
Enmity
between
the
Seed
of
the
Woman
,
and
the
Seed
of
the
Serpent
?
and
shall
I
put
an
Enmity
between
God
and
my
Soul
,
and
a
Love
between
my
Heart
and
the
Serpent
?
Shall
I
change
this
Promise
of
God
,
and
make
my
dearest
Affections
embrace
the
Serpent's
Seed
,
and
refuse
God
himself
?
Lay
down
thy
Cudgels
,
strip
thy self
,
yield
thy self
to
him
upon
his
own
terms
.
How
canst
thou
sit
down
at
rest
in
hating
God
,
and
being
hated
by
him
?
While
thou
art
in
thy
Natural
condition
,
thou
canst
not
be
a
friend
to
God
:
For
they
that
are
in
the
flesh
,
cannot
please
him
,
Rom.
8.8
.
How
can
two
walk
together
,
unless
they
be
agreed
?
We
must
change
our
Enmity
into
Friendship
if
ever
we
would
be
happy
.
We
must
accept
of
his
terms
,
to
be
at
peace
with
him
,
or
feel
the
bitter
fruits
of
his
powerful
Justice
.
We
may
pronounce
in
the
Presence
of
God
,
That
if
we
henceforward
endeavour
not
to
get
out
of
a
Natural
state
,
it
is
a
resolute
maintaining
the
War
against
Heaven
.
2.
Lament
this
Enmity
,
and
be
humbled
for
it
.
If
there
be
a
common
ingenuity
,
it
will
make
thee
tremble
to
think
of
thy
hatred
of
Mercy
it self
.
Every
Sin
is
a
branch
of
this
Enmity
,
and
doth
contribute
to
the
encrease
of
it
,
as
Acts
strengthen
Habits
,
and
as
every
part
of
the
Sea
,
according
to
its
quantity
and
strength
,
contributes
to
the
roaring
and
violent
Irruptions
of
it
.
We
have
robb'd
God
;
for
as
much
Obedience
as
we
have
given
to
the
Flesh
,
we
have
taken
from
God
:
Therefore
rise
as
high
as
the
Fountain
in
your
Humiliations
;
and
lie
low
,
not
for
a
particular
Sin
only
,
but
for
that
Enmity
in
thy
Nature
,
which
is
the
root
of
all
the
Sins
thou
ever
didst
act
.
The
Evil
in
our
Actions
is
transient
;
but
there
is
a
perfect
and
overflowing
Fulness
of
Evil
in
thy
Nature
to
animate
a
thousand
Acts
of
the
same
kind
;
as
the
habit
of
Love
to
God
resident
in
the
Soul
,
can
command
and
spirit
a
thousand
Acts
with
its
own
Nature
.
4thly
.
The
Fourth
Use
of
Exhortation
.
1.
To
Regenerate
persons
,
such
as
by
the
powerful
working
of
the
Grace
of
God
,
and
the
over-ruling
Hand
of
the
Spirit
,
have
been
brought
out
of
this
state
of
Enmity
.
Besides
those
things
which
you
may
gather
from
the
former
Informations
,
as
to
grow
up
in
all
the
parts
of
the
New
Creature
,
to
further
and
advance
that
Regenerate
Work
in
your
Soul
:
To
make
frequent
Applications
of
the
Blood
of
Christ
,
and
to
have
your
Heart
lifted
up
in
the
Ways
of
God
,
and
Obedience
to
him
,
thereby
to
bear
witness
to
Christ
,
the
Righteousness
of
God
in
his
Administrations
in
the
World
:
Let
me
advise
to
these
things
.
1.
Possess
your
Hearts
with
great
Admirations
of
the
Grace
of
God
towards
you
,
in
wounding
this
Enmity
in
your
Hearts
,
and
changing
your
State
.
The
Apostle
winds
up
our
Admirations
of
the
Love
of
Christ
upon
this
Peg
,
Rom.
5.10
.
When
we
were
enemies
,
we
were
reconcil'd
to
God
by
the
death
of
his
Son
;
much
more
being
reconcil'd
,
we
shall
be
sav'd
by
his
life
.
Our
Salvation
from
Sin
by
Regeneration
,
is
the
fruit
of
his
Resurrection
and
Life
,
as
our
Salvation
from
the
Guilt
of
Sin
by
Satisfaction
was
the
fruit
of
his
Death
:
And
not
only
so
,
saith
he
,
v.
11.
But
we
also
joy
in
God
through
our
Lord
Jesus
Christ
,
by
whom
we
now
receive
the
atonement
.
This
Reconciliation
of
us
being
the
fruit
of
the
first
Promise
,
of
breaking
the
Serpent's
Head
,
Gen.
3.15
.
i
.
e
.
The
projects
and
designs
of
the
Devil
,
to
set
God
and
Man
at
eternal
Variance
,
makes
it
the
more
admirable
:
That
as
soon
as
Man
had
immediately
after
his
Creation
,
and
being
made
Lord
of
the
rest
of
the
sublunary
Creatures
,
cast
off
his
Lord
and
Creator
,
that
just
at
that
time
,
under
the
present
sense
of
that
unworthy
Slight
,
he
should
be
laying
about
for
the
good
of
fallen
Man
,
and
make
a
promise
for
the
dissolving
this
Enmity
,
and
change
this
Resistance
of
God
into
a
more
Righteous
one
;
viz.
A
Variance
with
,
and
an
eternal
Enmity
against
the
Serpent
.
And
hath
not
this
been
the
Case
of
some
of
our
Souls
,
that
God
hath
grapled
with
us
,
and
chang'd
the
Current
of
our
Wills
,
even
at
the
very
time
of
the
spitting
out
our
venomous
disaffection
against
him
?
It
was
Paul's
Case
,
and
the
Case
of
many
,
I
am
sure
,
since
that
time
:
If
such
a
Circumstance
as
this
did
attend
thy
first
Conversion
,
it
should
methinks
enlarge
thy
Notes
,
and
wind
up
thy
Astonishments
to
a
higher
pitch
.
But
howsoever
it
be
,
change
your
Complaints
into
Praises
for
your
Deliverance
,
though
it
be
as
yet
imperfect
.
A
lively
and
warm
sense
of
it
would
quicken
thy
Obedience
,
and
spirit
thee
more
in
the
ways
of
God
than
all
thy
Complaints
can
do
.
't
is
to
the
Grace
of
God
that
we
owe
the
decays
of
it
.
't
is
a
particular
assisting
Grace
that
keeps
it
down
,
and
binds
it
up
at
any
time
.
If
we
are
sometimes
without
considerable
disturbances
by
it
,
it
is
not
for
want
of
the
Will
of
the
Flesh
,
nor
for
want
of
Strength
enough
in
the
Flesh
,
even
in
the
best
of
Men
,
but
it
is
stak'd
down
,
and
stopt
by
the
powerful
Operation
of
the
Spirit
,
and
the
working
of
irresistible
Grace
.
To
this
purpose
often
reflect
upon
your
former
State
;
it
will
set
a
Gloss
upon
the
Grace
of
God
.
The
more
disingenuous
our
Enmity
was
,
the
more
illustrious
will
it
make
the
Love
of
God
to
appear
in
our
eye
.
2dly
.
Endeavour
to
hate
Sin
as
much
as
thou
hast
hated
God
.
What
reason
have
we
to
bewail
our selves
?
None
of
us
have
ever
yet
hated
Sin
so
much
,
as
naturally
we
have
hated
God
.
Turn
this
Affection
now
as
much
upon
thy
great
Enemy
,
as
thou
hast
done
upon
thy
best
Friend
.
The
deeper
gashes
thou
hast
given
to
God
,
Christ
,
and
his
Glory
,
the
wider
wounds
,
the
harder
blows
,
the
sharper
stabs
give
to
thy
Sin
.
Have
as
great
an
animosity
against
it
,
as
you
have
had
stoutness
of
heart
against
God
.
Come
not
under
the
power
of
any
one
:
Lift
up
thy
hand
most
against
Spiritual
Sins
:
Shew
no
Obedience
to
the
Law
of
Sin
in
thy
Members
.
3dly
.
Enflame
thy
Love
to
God
by
all
the
Considerations
thou
canst
possibly
muster
up
.
Outdo
thy
former
disaffection
by
a
greater
ardency
of
Love
.
Sincerely
aim
at
his
Glory
.
Eye
his
Command
only
in
every
thing
thou
dost
.
Delight
to
please
him
above
thy self
.
Endeavour
by
all
means
to
draw
others
to
think
well
of
him
,
and
be
at
peace
with
him
.
Take
pleasure
in
thy
conversion
of
others
to
him
.
Rejoice
at
any
Glory
he
gains
in
the
World
.
The
unjust
Enmity
he
receives
from
others
,
should
procure
a
greater
respect
from
us
to
God
.
Oh
that
we
could
make
up
by
an
intenseness
of
Love
,
the
injury
he
receives
by
the
enmity
of
others
,
and
ballance
their
Hatred
by
an
increase
of
our
Affection
!
Oh
that
we
could
delight
our selves
in
him
,
as
much
as
we
have
been
displeased
with
him
!
That
he
might
be
as
dear
to
us
,
as
he
is
odious
to
Devils
;
and
that
the
Devils
themselves
,
in
the
degrees
of
their
detestation
of
God
,
might
not
outstrip
us
in
the
degrees
of
our
affection
to
him
.
4thly
.
Bewail
this
Enmity
.
Are
the
best
of
us
perfect
?
Are
we
stript
of
all
reliques
of
it
?
Has
any
man
on
Earth
put
off
the
dregs
of
the
Flesh
,
and
commenc'd
an
Angel
in
Purity
?
Have
we
got
the
start
of
all
the
Saints
of
old
,
and
expell'd
it
wholly
out
of
us
?
Have
we
outstript
the
great
Apostle
,
who
complain'd
of
Sins
dwelling
in
his
Flesh
?
Is
there
no
more
need
of
Groans
to
be
deliver'd
from
this
body
of
death
?
Ah!
what
reliques
are
there
?
Doth
not
the
best
Man
find
it
a
laborious
Undertaking
,
to
engage
against
the
Remainders
of
Nature
in
him
,
and
to
manage
a
constant
and
open
hostility
against
the
force
of
the
Sensual
Appetite
,
and
the
Spiritual
Wickedness
in
the
high
places
of
his
Soul
,
though
much
wounded
by
the
Grace
of
God
?
't
is
this
gasping
body
of
death
in
a
Regenerate
man
that
gives
life
to
those
swarms
of
imperfections
in
his
Religious
Duties
.
't
is
this
that
cripples
our
Obedience
;
that
shackles
our
Feet
,
when
they
should
run
the
Ways
of
God's
Commandments
.
't
is
this
drags
away
our
Heart
after
unworthy
Objects
,
in
the
midst
of
those
Services
wherein
we
attempt
the
nearest
approaches
to
God
.
't
is
upon
the
score
of
this
lurking
Principle
in
us
,
that
we
may
charge
all
the
foils
we
suffer
in
our
strongest
Wrestlings
for
Heaven
.
And
is
not
this
Cause
enough
to
bewail
it
?
One
great
Ingredient
in
any
day's
Repentance
,
is
an
acknowledgment
of
the
due
demerit
of
Sin
,
and
the
Righteousness
of
God
in
his
Threatnings
and
Punishment
;
and
this
must
be
the
ground
the
abhorrency
our
Souls
naturally
have
to
his
Statutes
,
Levit
.
26.43
.
They
shall
accept
of
the
punishment
of
their
iniquity
;
i.e.
They
shall
repent
of
it
,
and
acknowledge
my
Righteousness
in
it
,
because
,
even
because
:
And
v.
40.
they
were
to
confess
their
iniquity
,
and
the
iniquity
of
their
Fathers
,
i.e.
the
iniquity
deriv'd
from
their
Fathers
;
for
their
actual
Sins
are
express'd
by
the
trespass
they
trespassed
against
God
.
Are
there
not
daily
Starts
of
this
Nature
in
us
?
Do
we
not
need
a
daily
Pardon
for
it
?
and
is
it
for
God's
honour
to
pardon
us
without
an
humble
Acknowledgment
?
't
is
the
greatest
part
of
our
Enmity
that
we
are
not
more
affected
with
it
.
Our
breaking
God's
Commands
,
is
not
so
much
as
the
inherent
contempt
of
God
in
us
;
a
man
may
receive
injuries
from
another
,
and
lightly
pass
them
over
,
when
he
knows
the
person
hath
no
disaffection
to
him
.
It
was
not
so
much
the
act
of
Adultery
and
Murther
that
Nathan
by
God's
Commission
charges
so
home
upon
David
,
as
his
despising
God's
Commands
,
and
despising
God
himself
,
2
Sam
.
12.9
.
Wherefore
hast
thou
despised
the
command
of
the
Lord
?
and
v.
10.
Thou
hast
despised
me
.
And
it
is
not
so
much
our
actual
breaches
,
as
our
natural
and
indwelling
contempt
of
God
,
that
is
most
chargeable
upon
us
in
our
approaches
to
him
,
and
exercises
of
our
Repentance
before
him
.
If
a
likeness
to
Adam's
Sin
be
made
a
ground
of
the
aggravation
of
actual
Sin
,
Hos
.
6.7
.
But
they
like
men
have
transgress'd
;
implying
that
to
be
the
greatest
;
then
the
Corruption
of
Nature
we
deriv'd
from
him
by
the
means
of
that
Sin
,
must
be
the
highest
and
most
lamented
.
5thly
.
Watch
against
the
daily
Exertings
and
Exercises
of
this
Enmity
.
When
we
would
be
serious
in
the
concerns
of
God
and
our
own
Souls
,
Do
we
not
feel
some
inward
Assaults
against
our
own
Resolutions
,
and
some
secret
Adversary
within
striving
against
our
most
spiritual
Reflections
?
and
is
there
no
need
of
a
Watch
?
Alas
!
this
being
a
constant
Adversary
,
requires
our
constant
Care
.
It
being
a
secret
and
inward
Adversary
,
requires
our
utmost
diligence
and
prudence
.
Who
is
there
of
us
,
who
serves
God
with
that
care
,
and
obeys
him
with
that
reverence
as
he
doth
his
worldly
Superior
?
Do
we
not
sometimes
hate
instruction
when
it
goes
against
the
grain
,
and
cast
the
Words
of
God
behind
our
backs
,
and
thus
kick
against
the
Lawgiver
?
Do
we
not
many
times
prefer
the
Flesh
before
him
?
(
I
know
,
in
the
bent
of
the
heart
a
Godly
man
doth
not
,
but
in
some
particular
Acts
he
may
and
doth
.
)
Are
not
our
Understandings
more
frequently
awakened
to
any
thing
,
than
that
which
God
doth
command
?
Are
not
our
desires
too
Vehement
for
those
things
which
have
no
commerce
with
the
Law
and
Mind
of
God
?
Have
we
no
doubts
of
his
Faithfulness
,
no
murmuring
against
his
Soveraign
disposal
of
things
,
no
risings
of
Heart
against
his
Law
,
against
his
Providences
,
no
Self
confidence
,
Envy
,
Ambition
,
Revenge
?
All
these
are
but
the
Branches
of
this
bitter
Root
.
And
is
not
our
exactest
care
and
constant
watchfulness
requisite
against
the
workings
of
this
natural
cursed
disposition
?
Sure
it
is
,
and
sure
it
must
be
.
MOTIVES
.
1.
Consider
the
disingenuity
of
this
Enmity
.
There
is
no
necessity
thou
shouldest
be
his
Enemy
,
it
will
not
be
Honourable
to
thee
to
stand
out
.
Peter
denied
Christ
,
when
his
own
Life
was
in
danger
;
and
thou
hatest
God
,
who
would
put
the
life
of
thy
Soul
out
of
danger
.
't
is
against
all
the
obligations
of
Nature
and
Grace
,
to
be
an
Enemy
to
him
to
whom
thou
owest
thy
Being
,
thy
preservation
from
Hell
,
and
recovery
from
Misery
,
but
for
thy
own
Fault
.
Do
we
not
voluntarily
subject
our selves
to
Men
,
whom
we
esteem
good
,
though
the
loveliness
of
their
Persons
,
and
the
goodness
of
their
Nature
be
infinitely
short
of
God
,
and
are
as
much
below
him
in
alluring
Qualities
,
as
they
are
in
Greatness
and
Majesty
?
What
Benefits
can
Men
bestow
upon
their
Servants
,
like
those
God
doth
recompence
his
sincere
Adorers
with
?
Men
may
love
their
Friends
more
than
they
can
help
them
;
but
the
loving-kindness
of
God
is
attended
with
a
Power
as
infinite
as
it self
.
1.
God
hath
been
good
to
us
.
He
is
Love
,
1
Joh
.
4.8
.
and
we
are
out
of
love
with
Love
it self
.
Is
he
not
our
Father
?
why
should
we
not
Honour
him
?
Is
he
not
our
Master
?
why
should
we
not
Obey
him
?
Is
he
not
our
Benefactor
?
why
should
we
not
Affect
him
?
Whence
have
we
our
Mercies
,
but
from
his
Hand
?
Who
besides
him
maintains
our
Breath
this
moment
?
Would
he
call
for
our
Spirits
this
instant
,
they
must
depart
from
us
to
attend
his
Command
?
What
shall
his
Benefits
be
made
Weapons
of
Unrighteousness
,
and
the
Devils
Arms
against
him
?
Christ
died
for
us
while
we
were
Enemies
,
and
shall
we
stand
out
as
Enemies
still
?
It
will
be
the
least
thou
canst
do
to
love
him
at
the
very
time
he
shows
Mercy
to
thee
,
and
that
is
every
minute
.
There
is
not
a
moment
wherein
thou
canst
with
any
ingenuity
be
an
enemy
to
him
,
because
there
is
not
a
moment
wherein
he
is
not
thy
Guardian
,
wherein
thou
dost
not
tast
of
his
Bounty
.
God
hath
let
thee
have
thy
swing
all
this
time
,
thou
hast
had
thy
Rendezvouz
at
thy
Pleasure
,
and
he
never
laid
wait
for
thee
but
in
kindness
.
He
might
have
dealt
with
us
,
as
we
do
with
Venomous
Creatures
,
and
destroyed
such
a
generation
of
Vipers
,
and
crushed
the
Cockatrice
in
the
Egg.
What
a
disgraceful
thing
is
it
to
put
off
the
Nature
of
Men
for
that
of
Devils
,
to
hate
God
under
Mercy
,
as
much
as
the
Devils
do
under
wrathful
Anger
?
Is
not
God
our
greatest
Benefactor
,
and
shall
he
have
nothing
but
disdains
from
us
for
all
his
Benefits
?
The
Psalmist
cries
out
,
What
shall
I
render
to
the
Lord
for
all
his
Benefits
towards
me
?
But
it
is
the
Language
of
our
Heart
,
What
ill
turns
shall
we
render
to
God
for
all
his
Mercies
unto
us
?
't
is
his
Mercy
we
are
not
consumed
,
and
shall
we
spend
this
Mercy
upon
our
Lusts
?
He
was
Compassionate
in
sparing
us
,
and
shall
we
be
Ungrateful
in
hating
him
?
't
is
the
highest
Disingenuity
.
2dly
.
God
hath
been
importunate
in
intreaties
of
us
.
God
offers
not
only
Truce
,
but
a
Peace
,
and
hath
been
most
active
in
urging
a
Reconciliation
.
Can
he
manifest
his
willingness
in
clearer
Methods
,
than
that
of
sending
his
Son
to
reconcile
the
World
to
Himself
?
Can
he
evidence
more
sincerity
than
by
his
repeated
and
reiterated
pressing
of
our
Souls
to
the
acceptance
of
Him
?
God
knocks
at
our
Hearts
,
and
we
are
deaf
to
him
;
He
thunders
in
our
Ears
,
and
we
regard
him
not
;
He
waits
upon
us
for
our
acceptance
of
his
Love
,
and
we
grow
more
mad
against
him
;
He
beseecheth
us
,
and
we
ungratefully
and
proudly
reject
him
;
He
opens
his
bosome
,
and
we
turn
our
backs
;
He
offers
us
his
pearls
,
and
we
tread
them
under
our
feet
;
He
would
cloath
us
with
pure
linnen
,
but
we
would
still
wear
our
foul
rags
;
He
would
give
us
Angels
bread
,
and
we
feed
on
husks
with
Swine
.
The
wisdom
of
God
shines
upon
us
,
and
we
account
it
foolishness
.
The
infinite
kindness
of
God
courts
us
,
and
we
refuse
it
,
as
if
it
were
the
greatest
cruelty
.
Christ
calls
and
begs
,
and
we
will
not
hear
him
either
commanding
or
intreating
.
To
love
God
is
our
privilege
,
and
though
it
be
our
indispensable
duty
,
yet
it
had
been
a
presumption
in
us
to
aspire
so
high
as
to
think
the
casting
our
earthly
affections
upon
so
transcendent
an
object
should
be
dear
to
him
,
had
he
not
authorised
it
by
his
command
,
and
encouraged
it
by
his
acceptance
.
But
't
is
strange
that
God
should
court
us
by
such
varieties
of
kindness
to
that
,
wherein
not
his
happiness
,
but
our
perfection
doth
consist
;
and
much
stranger
,
that
such
pieces
of
Earth
and
Clay
should
turn
their
Backs
upon
so
adorable
an
Object
,
and
be
Enemies
to
him
,
who
displays
himself
in
so
many
Allurements
to
their
Souls
,
and
fix
their
hatred
upon
that
tender
God
who
sues
for
their
Affections
.
If
you
consider
that
1.
God
is
our
Superior
.
An
Inferior
should
seek
to
a
Superior
,
not
a
Superior
to
one
below
him
.
There
is
an
Equality
between
Man
and
Man
,
but
an
infinite
Inequality
between
God
and
us
.
2.
God
is
the
party
wronged
,
and
yet
offers
a
Parley
.
3.
When
he
could
as
well
Damn
us
,
as
Court
us
;
he
wants
not
Power
to
rid
his
hands
of
us
,
but
he
would
rather
show
his
Almightiness
in
the
triumph
of
his
Mercy
,
than
the
Trophies
of
his
Justice
;
He
had
rather
be
a
refreshing
Light
,
than
a
consuming
Fire
.
The
Second
Motive
.
2.
This
Enmity
to
God
,
't
is
the
greatest
Folly
and
Madness
.
The
Scripture
tells
us
,
that
Sin
is
Folly
and
Madness
;
And
certainly
had
Man
a
clear
prospect
of
this
Truth
,
which
in
his
first
Apostacy
he
fell
from
,
so
that
he
could
examine
all
his
Speculations
,
Desires
,
Motions
,
and
Actions
by
that
Rule
,
they
would
appear
to
him
to
be
acts
of
a
craz'd
and
Frantick
Mind
.
Therefore
,
when
upon
our
return
to
God
we
have
but
a
glimpse
of
this
Truth
,
how
much
asham'd
is
Man
of
the
deformity
of
his
Actions
from
that
Rule
;
as
a
Man
that
hath
been
Mad
,
is
of
those
pranks
he
plaid
in
his
Phrenzy
,
after
he
is
brought
to
his
right
Wits
.
Hence
Repentance
,
which
is
always
accompanied
with
a
Shame
,
is
called
{αβγδ}
,
a
return
to
our
right
Wits
.
1.
This
Enmity
to
God
,
't
is
in
it self
Irrational
;
because
,
1.
God
is
the
most
lovely
Object
.
He
hath
in
his
own
nature
,
as
well
as
in
his
Operations
the
highest
right
to
our
Love
:
for
the
more
of
Entity
and
Being
any
thing
hath
,
the
more
of
Perfection
,
and
the
more
lovely
it
is
in
it self
,
and
the
more
to
be
belov'd
by
us
.
Now
God
hath
the
most
of
Being
,
because
other
Beings
were
eminently
contained
in
his
immense
Essence
,
and
produced
by
his
infinite
Power
,
and
were
the
Manifestations
of
himself
,
and
lines
drawn
from
him
,
and
by
him
;
and
therefore
He
is
the
most
amiable
Object
,
because
the
Creature
hath
nothing
lovely
but
only
what
it
hath
from
God
,
which
is
more
eminently
treasur'd
up
in
him
,
and
may
in
him
be
seen
and
enjoyed
with
a
greater
advantage
.
The
Creatures
are
but
Pictures
,
and
can
no
more
represent
to
the
full
the
true
amiableness
of
God
,
than
a
few
Colours
,
tho'
never
so
well
suited
together
,
can
the
Moral
or
Intellectual
Loveliness
of
the
Soul
of
Man
.
As
God
had
all
the
Idea's
of
his
Creatures
in
his
Mind
,
so
he
had
all
the
virtues
of
them
in
his
Essence
.
Therefore
to
love
any
Creature
above
God
,
and
so
to
hate
him
,
is
the
highest
piece
of
unreasonableness
.
2dly
.
God
is
the
chiefest
Good
,
and
the
Fountain
of
all
Goodness
.
't
is
unreasonable
to
look
upon
that
,
which
comes
from
the
Fountain
of
Goodness
,
to
be
destructive
to
our
true
Pleasure
;
yet
Men
have
such
hard
thoughts
of
Religion
and
Divine
Commands
,
as
if
they
were
designed
for
their
utter
ruin
,
when
they
are
the
effluxes
of
infinite
Goodness
.
All
hatred
doth
arise
from
an
apprehension
of
the
inconsistency
of
the
thing
we
hate
,
with
something
we
esteem
a
part
of
our
happiness
;
and
Sinners
being
possessed
with
the
thoughts
of
the
Justice
and
Holiness
of
God
,
as
inconsistent
with
their
Darling
Sin
,
hate
him
for
being
of
a
Nature
so
contrary
to
that
which
they
love
;
whereas
none
of
God's
perfections
are
repugnant
to
our
Being
,
or
Well-being
in
themselves
:
For
would
we
have
a
God
unjust
,
what
comfort
could
we
then
take
in
him
;
we
hate
him
for
being
against
that
which
is
most
against
us
?
We
hate
him
for
hating
of
that
which
would
destroy
our
Souls
,
and
imbitter
our
Beings
to
us
to
all
Eternity
:
We
hate
him
for
hating
that
,
which
if
it
were
possible
would
disquiet
his
Felicity
,
and
destroy
his
Being
.
What
an
unreasonable
thing
is
it
,
to
quarrel
with
that
Law
of
God
,
which
obligeth
you
to
nothing
but
what
conduceth
to
the
benefit
of
your
Souls
,
and
the
order
of
the
World
?
What
doth
it
bound
and
restrain
you
from
,
but
that
which
would
bring
destruction
upon
you
?
Is
it
not
a
greater
advantage
to
be
carried
fetter'd
to
Heaven
,
than
to
run
at
liberty
to
Hell
?
who
but
a
Madman
would
prefer
the
Devil's
before
God's
Yoke
,
and
be
the
Captive
of
a
hellish
Tyrant
,
rather
than
the
Subject
of
a
Gracious
Soveraign
?
What
an
unreasonable
thing
is
it
to
love
any
Sin
,
a
privation
better
than
the
best
of
Beings
?
Can
we
expect
to
get
as
much
advantage
from
him
,
by
being
his
Enemies
,
as
by
being
his
Friends
,
since
he
is
of
so
Merciful
a
Disposition
?
3dly
.
God
cannot
possibly
do
us
Wrong
.
All
right
Hatred
is
from
a
real
Wrong
,
sense
of
Wrong
,
or
fear
of
Wrong
;
either
of
those
is
an
unjust
imputation
upon
God
,
who
cannot
possibly
do
wrong
to
his
Creatures
,
because
he
cannot
be
unrighteous
.
Rom.
3.5
.
Is
God
unrighteous
who
takes
vengeance
,
{αβγδ}
.
For
God
is
so
far
from
being
injurious
in
the
least
to
us
,
that
he
doth
cast
about
,
and
contrive
our
Happiness
in
his
Laws
,
more
than
we
can
our selves
,
or
are
willing
he
should
do
for
us
.
Men
cannot
,
if
they
consult
but
the
sparks
of
Reason
,
but
confess
the
reasonableness
of
Gods
Commands
,
and
be
satisfied
in
the
righteousness
of
the
Duties
enjoined
,
and
the
profitableness
of
the
Counsels
set
out
in
the
Gospel
,
and
must
needs
look
upon
the
Felicity
promised
,
to
be
excellent
and
desirable
,
and
therefore
cannot
upon
any
reasonable
account
charge
God
with
doing
them
any
Wrong
.
Or
let
me
argue
thus
;
Either
God
hath
Wrong'd
us
,
or
not
;
if
not
,
it
is
unreasonable
to
disaffect
him
;
if
he
hath
,
why
should
we
hate
him
,
seeing
if
God
could
do
any
injustice
,
he
would
not
have
the
being
of
a
God
?
For
if
it
were
possible
,
as
soon
as
ever
he
should
cease
to
be
Just
and
Righteous
,
he
would
cease
to
be
God
,
and
destroy
his
own
Nature
:
For
as
every
Man
in
doing
an
Unjust
Act
,
is
less
than
a
Man
,
and
loses
the
end
of
his
own
Reason
;
so
God
by
doing
any
Injustice
,
would
be
less
than
a
God
.
Nay
our
hating
him
as
Judge
,
is
highly
irrational
,
because
of
his
Equity
,
and
Righteousness
in
all
his
proceedings
.
And
because
it
is
our
own
act
in
forcing
him
to
that
by
our
Evil
Practises
,
which
he
is
not
willing
to
do
but
according
to
his
own
Righteous
Nature
,
and
for
the
Vindication
of
his
Holiness
in
his
Law
,
cannot
but
do
,
upon
our
final
Impenitency
,
and
persisting
in
our
Transgressions
.
4thly
.
God
cannot
be
hurt
by
us
.
't
is
a
folly
among
Men
to
show
their
Enmity
where
they
cannot
hurt
.
What
an
unreasonable
Boldness
is
it
for
a
man
to
think
he
can
grapple
with
Omnipotency
,
and
enter
the
Lists
with
the
Fountain
of
all
Strength
and
Power
?
What
is
thy
Enmity
,
but
a
small
wrigling
against
God
?
What
disadvantage
can
accrue
to
him
by
thy
opposing
him
?
Just
as
much
as
the
Moon
receives
by
the
Dog's
barking
at
it
,
which
neither
stands
still
,
nor
alters
its
Course
,
nor
is
frighted
at
the
noise
.
Foolish
man
!
that
will
not
discover
an
Enmity
against
a
Superior
,
but
rakes
it
up
in
the
Ashes
,
and
muzzles
his
Anger
till
he
be
able
to
bite
;
and
yet
proclaims
a
War
openly
against
Heaven
,
as
if
he
were
too
strong
for
God
,
and
God
too
weak
for
him
.
As
the
Light
of
God's
Face
is
too
dazling
to
be
seen
,
so
the
Arm
of
his
Power
is
too
mighty
to
be
oppress'd
by
us
.
His
Almightiness
is
above
the
reach
of
our
potsherd
Strength
,
as
his
Infiniteness
is
above
the
Capacity
of
our
purblind
Understandings
.
His
Happiness
is
too
firm
to
be
disturb'd
by
us
,
as
well
as
his
Essence
too
glorious
to
be
comprehended
.
What
force
canst
thou
have
to
resist
the
Presence
of
him
,
before
whom
the
Rocks
melt
,
and
the
Heavens
at
length
will
be
shrivell'd
up
as
Parchment
by
the
last
fire
?
5thly
.
But
though
thou
canst
not
hurt
God
,
yet
thou
dost
mightily
wrong
thy self
.
Senseless
Sinner
!
God
is
out
of
thy
Gunshot
;
thy
Arrows
are
too
short
for
that
Mark
,
but
his
are
long
enough
for
thee
;
thy
Shot
will
fall
before
it
reach
him
,
but
his
Arrows
will
both
reach
thy
Heart
,
and
stick
in
it
.
Hatred
in
the
World
is
attended
sometimes
with
outward
advantage
;
but
what
gain
canst
thou
expect
by
this
Enmity
?
What
refreshment
is
there
by
thy
endeavouring
to
dry
up
the
Fountain
?
What
good
by
labouring
to
destroy
the
Original
of
Goodness
it self
?
What
harm
is
it
to
the
Sun
to
shoot
up
Arrows
against
it
?
Do
they
pierce
its
Light
,
or
shatter
any
of
the
Sparks
of
it
?
No
,
but
they
fall
down
upon
the
Archer's
head
.
The
Opposition
of
a
wicked
Man
against
God
is
much
like
a
man's
running
his
head
against
a
Rock
,
to
be
reveng'd
on
it
for
splitting
his
Ship
;
whereby
he
bruiseth
not
the
Rock
,
but
dasheth
out
his
own
Brains
,
and
pays
his
Life
for
a
price
of
his
folly
.
Poor
man
is
like
a
Potsherd
,
that
justles
with
a
Rock
,
and
bursts
it self
!
and
is
not
this
the
highest
piece
of
Madness
?
Isa
.
45.9
.
Wo
unto
him
that
strives
with
his
Maker
:
let
the
potsheard
strive
with
the
potsherds
of
the
earth
.
Dost
thou
fight
against
the
Rock
of
Ages
?
it
will
rather
blunt
thy
Weapon
than
be
hurt
by
thy
Arm
;
it
will
make
thy
Sword
fly
back
in
pieces
upon
thy
own
Face
.
Every
wicked
Man
is
a
greater
Enemy
to
himself
than
the
Devil
is
,
and
wrongs
himself
more
than
the
Devil
can
do
;
because
he
nourisheth
that
Sin
in
him
which
wars
against
his
Soul
.
3dly
.
The
Third
Motive
,
Consider
the
Misery
of
such
a
state
.
Thou
wilt
be
miserable
with
a
witness
,
1
Cor
.
16.22
.
If
any
man
love
not
the
Lord
Jesus
Christ
,
let
him
be
Anathema
.
Let
all
the
Curses
in
Heaven
and
Earth
light
upon
him
.
Let
the
Mercy
,
Wisdom
,
Power
,
Strength
of
God
appear
against
him
;
let
him
not
have
an
Advocate
to
make
any
Plea
for
him
.
Angels
,
Men
,
Devils
will
all
appear
against
such
a
person
.
1.
Thou
canst
not
possibly
escape
Vengeance
.
The
Sodomites
,
whose
Sins
had
so
long
dar'd
God's
Justice
,
might
have
better
escap'd
than
thou
canst
:
But
,
alas
!
what
force
hath
a
Puppy
or
Worm
in
a
Lion's
paw
?
Thou
art
no
more
in
his
hand
than
a
Fly
between
a
Gyant's
fingers
.
Go
foolish
self-deluding
Creature
,
recollect
thy self
.
Can
such
a
Bubble
,
Dust
,
Chaff
,
Stubble
,
worse
than
nothing
and
Vanity
,
wrestle
with
God
?
Ah
poor
Worm
!
Wilt
thou
set
thy self
in
a
strutting
Array
against
Omnipotency
,
far
less
in
God's
hands
than
a
Chicken
new
stript
of
its
Shell
in
the
Talons
of
an
Eagle
.
Jacob
,
a
holy
Man
,
wrestled
with
him
upon
a
holy
account
,
and
broke
his
Thigh
;
take
heed
in
thy
wrestling
with
him
upon
a
sinful
account
,
thou
dost
not
break
thy
Neck
.
If
he
be
thy
friend
,
none
can
hurt
thee
;
but
if
thy
enemy
,
none
can
relieve
thee
.
He
is
the
best
friend
when
Men
will
love
him
,
but
as
terrible
an
enemy
as
consuming
fire
,
when
Men
will
hate
him
.
Thou
must
be
subject
to
him
whether
thou
wilt
or
no
,
there
is
no
remedy
;
if
submission
to
his
Mercy
be
not
free
,
subjection
to
his
Justice
must
be
forc'd
.
We
must
be
under
his
Power
whether
we
will
or
no
;
we
cannot
wrest
our
selves
out
of
the
compass
of
his
Arm
;
if
we
go
down
to
Hell
,
he
is
there
;
if
we
dive
to
the
bottom
of
the
Deep
,
thence
his
Hand
will
fetch
us
out
.
We
always
have
been
,
are
still
,
and
for
ever
must
be
within
the
reach
of
his
Almighty
Power
.
Whither
wilt
thou
go
?
Is
there
any
Garison
to
defend
thee
?
any
Sanctuary
to
secure
thee
?
any
Champion
to
stand
for
thee
?
If
all
the
Angels
in
Heaven
,
and
Devils
in
Hell
,
should
rouze
up
themselves
to
be
thy
Protectors
,
thou
wouldest
be
just
as
happy
,
as
if
thou
hadst
the
shelter
of
the
Dust
of
the
Balance
,
or
a
drop
of
a
Bucket
.
Can
we
blind
his
Eye
that
he
should
not
see
,
or
deafen
his
Ear
that
he
should
not
hear
,
or
bind
his
Arm
that
he
should
not
strike
?
Can
we
remove
his
Jealousy
by
increasing
it
?
Can
we
mitigate
Everlasting
Burnings
by
adding
Oil
to
them
?
Can
our
Sins
stand
out
against
his
Judgments
,
or
our
Persons
successfully
combat
with
his
Wrath
?
Before
any
of
those
can
be
done
,
the
Creator
must
descend
into
our
Impotency
.
What
man
will
confess
he
is
able
to
do
any
of
those
,
and
yet
he
will
walk
in
a
Path
of
Enmity
?
Wrath
will
come
,
though
it
be
slow
in
coming
;
't
is
slow
,
but
sure
;
the
longer
it
is
preparing
,
the
bitterer
will
it
be
in
enduring
.
Let
all
Devils
and
Sinners
in
the
World
join
together
,
how
soon
is
God
able
to
overthrow
them
,
and
turn
their
Babel-Fort
to
their
own
Confusion
,
and
bury
them
in
the
Ruins
of
their
own
Works
!
Prov.
11.21
.
Though
hand
join
in
hand
,
the
wicked
shall
not
be
unpunish'd
.
How
would
he
fling
them
all
into
Hell
,
as
one
of
us
can
a
Bag
of
Dust
or
Sand
into
the
Sea
?
2dly
.
Thou
dost
even
force
God
to
destroy
thee
for
his
own
content
,
and
as
it
were
provoke
him
to
damn
thee
for
his
own
Ease
;
if
thou
wilt
not
lay
down
thy
Arms
,
thou
dost
wrest
Wrath
out
of
his
hands
,
Zech
.
6.8
.
Have
quieted
my
spirit
.
He
speaks
of
the
Angels
which
he
had
sent
out
against
Babylon
,
those
black
Horses
which
noted
Death
and
Destruction
;
and
those
Angels
doing
their
work
and
duty
,
are
said
by
himself
to
quiet
his
Spirit
;
so
that
God
can
have
no
Rest
in
his
own
Spirit
but
by
thy
submission
or
destruction
.
And
the
longer
thou
dost
stand
out
,
the
more
thou
dost
provoke
God
to
take
some
course
for
the
easing
of
himself
:
for
Punishment
in
another
place
he
calls
his
Ease
,
Isa
.
1.24
.
I
will
ease
me
of
my
adversaries
;
and
the
latter
words
explain
it
,
I
will
avenge
me
of
my
enemies
.
Is
not
the
Honour
of
God
concern'd
in
his
Laws
?
and
would
he
not
make
himself
ridiculous
to
the
Sons
of
Men
,
if
he
did
not
severely
punish
their
Violations
of
them
?
3dly
.
God
cannot
save
thee
without
disturbing
the
happiness
of
those
that
love
him
,
and
are
loved
by
him
.
Thou
wilt
but
make
a
disturbance
in
Heaven
by
thy
contrary
disposition
,
and
hinder
that
exact
Harmony
;
Thy
jarring
Principles
could
never
agree
with
that
Consort
;
thy
Enmity
and
Division
with
that
Union
;
The
Repose
of
the
Saints
would
be
disquieted
,
and
their
Pleasure
cool'd
:
for
if
they
cared
not
for
thy
Company
in
the
World
,
when
they
had
many
reliques
of
Enmity
in
themselves
,
and
an
imperfect
holiness
,
they
can
less
endure
it
in
Heaven
,
where
their
holiness
is
fully
ripe
,
and
their
hatred
against
impiety
perfectly
strong
;
And
God
will
not
bring
thee
thither
with
that
cursed
nature
thou
hast
,
to
damp
their
joy
,
and
spoil
the
order
of
Heaven
.
A
state
of
Wrath
must
necessarily
succeed
a
state
of
Enmity
:
for
Heaven
can
never
be
a
place
suitable
to
you
,
it
will
be
as
little
agreeable
to
you
,
as
your
being
there
will
be
to
God
.
4ly
.
Thou
hast
the
beginnings
of
Hell
in
thee
already
.
Enmity
is
a
hellish
Disposition
.
As
the
perfection
of
Love
in
Heaven
is
a
part
of
Heaven's
Happiness
,
so
the
perfection
of
Enmity
in
Hell
is
a
part
of
the
damned's
Misery
.
The
sight
of
God
in
Heaven
enflames
Love
in
Saints
,
so
the
absence
of
God
from
Hell
enrageth
Enmity
in
the
Devils
and
damned
Spirits
.
5ly
.
All
thy
Enmity
will
certainly
be
charged
upon
thee
one
day
.
There
is
a
time
when
all
thy
acts
of
Enmity
shall
be
set
in
order
before
thee
,
Psal
.
50.21
.
I
will
set
them
in
order
before
thee
.
This
is
to
be
understood
more
Militari
,
when
sin
shall
be
set
in
rank
and
file
,
in
bloody
array
against
thy
Soul
.
Or
more
Forensi
,
when
they
shall
be
set
in
order
as
so
many
Inditements
for
thy
Rebellion
and
Treason
.
What
sadness
will
seize
upon
thee
at
the
last
,
when
God
shall
fix
upon
thee
out
of
the
Croud
,
and
point
at
thee
,
Luk
.
19.27
.
But
those
my
Enemies
which
would
not
that
I
should
reign
over
them
,
bring
hither
,
and
slay
them
before
me
.
How
solemnly
will
he
execute
every
Enemy
at
the
last
!
they
shall
be
brought
out
shackled
one
by
one
,
and
Christ
will
sit
and
behold
it
.
Lo
here
is
one
of
my
Enemies
,
I
have
found
him
out
for
all
his
fair
hopes
of
escape
.
When
Men
and
Angels
shall
say
,
Lo
this
is
the
man
that
made
not
God
his
Strength
;
this
is
the
Man
that
set
up
other
Gods
in
his
heart
;
that
was
such
a
fool
as
to
think
his
Pleasure
,
Riches
,
Strength
,
Honour
,
to
be
his
God
.
Ah
fool
with
a
witness
,
to
think
that
a
God
could
be
of
thy
own
making
!
Chiefest
Sinners
Objects
of
Choicest
Mercy
.
1
TIM
.
1.15
.
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
That
Christ
Jesus
came
into
the
world
to
save
sinners
,
of
whom
I
am
chief
.
1.
Obs.
THE
Salvation
of
Sinners
was
the
main
design
of
Christ's
coming
into
the
World
.
2.
God
doth
often
make
the
chiefest
Sinners
Objects
of
his
choicest
Mercy
.
For
the
last
,
That
God
doth
so
.
1.
God
hath
formerly
made
invitations
to
such
.
See
what
a
black
Generation
they
were
,
Isa
.
1.
by
the
scrowl
of
their
Sins
.
They
were
Rebels
,
and
Rebels
against
him
that
had
nursed
them
.
Vers
.
2.
I
have
nourish'd
and
brought
up
children
,
and
they
have
rebell'd
against
me
:
And
in
this
respect
worse
than
the
Beasts
they
were
masters
of
;
the
stupid
Ox
,
and
the
dull
Ass
outstript
them
in
ingenuity
.
Vers
.
3.
The
Ox
knoweth
his
owner
,
and
the
Ass
his
master's
crib
;
but
Israel
doth
not
know
,
my
people
doth
not
consider
.
He
calls
upon
Heaven
and
Earth
to
judge
between
them
,
v.
2.
He
appeals
to
Men
and
Angels
,
as
a
Jury
to
give
their
Verdict
,
whether
these
People
had
not
been
the
most
disingenuous
and
ungrateful
People
in
the
World
.
Or
if
by
Heavens
and
Earth
be
meant
Magistrates
and
People
,
as
in
the
Prophetick
style
they
are
usually
taken
,
God
then
appeals
to
themselves
,
to
let
their
own
natural
Consciences
,
and
the
common
Ingenuity
their
Sins
had
left
them
,
to
judge
between
them
.
He
comes
to
charge
them
,
v.
4.
laden
with
iniquity
:
They
had
such
great
weights
lying
upon
them
,
that
they
were
not
able
to
stir
;
or
laden
with
it
,
as
some
Crab-tree
is
with
sowr
Fruit
.
They
had
sprouted
from
a
wicked
Stock
;
they
had
corrupted
one
another
by
their
Society
,
and
Example
,
as
rotten
Apples
putrify
the
sound
ones
that
lie
near
them
.
They
had
been
incorrigible
under
Judgments
;
God
had
used
the
Rod
again
,
and
again
;
but
being
there
was
no
reformation
,
he
was
even
weary
of
whipping
them
any
longer
;
v.
5.
Why
should
ye
be
stricken
any
more
?
ye
will
revolt
more
and
more
.
They
were
also
so
universally
infected
,
that
there
was
no
sound
part
about
them
,
but
running
Sores
all
over
,
both
head
and
heart
were
infected
;
corrupt
Notions
in
the
one
,
and
corrupt
Affections
in
the
other
.
Or
if
you
take
it
Prophetically
,
Head
signifies
the
Chief
Magistrate
;
Heart
,
the
Judges
;
Feet
the
common
People
.
The
Fire
which
had
burnt
their
Cities
,
had
not
consum'd
their
Lusts
,
and
dried
up
their
Sins
;
v.
7.
Your
country
is
desolate
,
your
cities
are
burnt
with
fire
,
your
land
strangers
devour
it
in
your
presence
,
and
it
is
desolate
,
as
overthrown
by
strangers
.
And
had
it
not
been
for
a
small
Remnant
,
they
had
been
as
bad
as
Sodom
and
Gomorrah
,
v.
9.
Their
Services
were
polluted
,
vain
,
and
an
abomination
to
him
,
v.
13.
A
trouble
to
him
,
his
Soul
hated
them
,
he
was
tired
with
them
,
v.
14.
for
they
came
with
their
bloody
murtherous
hands
into
God's
presence
.
Yet
though
he
justly
charg'd
them
with
these
horrid
Crimes
,
he
gives
them
assurance
of
entertainment
if
they
would
return
to
him
,
v.
18.
Come
now
,
and
let
us
reason
together
:
He
would
condescend
to
debate
the
Case
with
them
,
when
one
would
have
thought
he
should
have
said
,
I
'll
have
nothing
to
do
with
such
a
Crew
as
they
;
God
loves
to
discourse
with
Men
about
this
Argument
of
Pardon
;
and
he
loves
that
Men
should
hear
him
speak
concerning
it
.
He
would
dispute
them
out
of
their
Sins
,
into
good
and
right
apprehensions
of
his
Mercy
.
So
Isa
.
31.6
.
Turn
ye
unto
him
from
whom
the
children
of
Israel
have
deeply
revolted
.
Revolted
,
there
is
their
Sin
;
deeply
,
there
's
the
aggravation
of
it
;
and
being
also
Children
of
Israel
,
a
People
of
much
Mercy
,
and
Miracles
,
there
's
another
aggravation
;
yet
turn
unto
him
against
whom
you
have
thus
sinn'd
.
The
great
Objection
of
a
Penitent
is
,
I
have
sinned
,
and
I
know
not
whether
God
will
receive
me
:
Consider
,
God
knows
thy
Sin
better
than
thou
dost
,
yet
he
kindly
calls
to
thee
,
and
promiseth
thee
as
good
a
reception
as
if
thou
hadst
never
sinn'd
.
So
Jer
.
3.1
.
They
say
,
If
a
man
put
away
his
wife
,
and
she
go
from
him
,
and
become
another
man's
,
shall
he
return
unto
her
again
?
shall
not
that
land
be
greatly
polluted
?
But
thou
hast
play'd
the
harlot
with
many
lovers
,
yet
return
again
to
me
,
saith
the
Lord
.
Though
thou
hast
been
a
common
Whore
,
and
made
all
Comers
,
every
Idol
welcome
,
and
been
in
league
with
many
Sins
;
yet
upon
thy
return
I
'll
own
thee
;
and
these
are
God's
warrants
for
encouragement
.
2.
God
hath
given
Examples
of
it
in
Scripture
.
Adam
,
the
Ring-leader
of
all
Rebellions
of
Mankind
in
the
World
,
had
the
promise
of
the
Seed
of
the
Woman
to
break
the
Serpents
head
made
to
him
:
And
in
the
Genealogy
of
Christ
,
is
call'd
the
Son
of
God
,
Luk
.
3.38
.
not
only
in
respect
of
Creation
,
for
so
the
Devil
is
the
Son
of
God
;
but
in
a
nearer
relation
.
Yet
all
that
deluge
of
Wickedness
which
has
overflow'd
the
World
since
the
Fall
,
sprung
out
of
his
Loyns
.
Nay
,
Abraham
,
the
Father
of
the
Faithful
,
was
probably
an
Idolater
in
Ur
of
the
Caldees
,
and
a
Worshipper
of
the
Sun
,
and
Fire
,
as
his
Fathers
were
,
Josh
.
24.2
.
yet
God
makes
a
particular
Covenant
with
this
Man
,
presents
him
with
a
richer
Act
of
Grace
than
any
in
the
World
besides
him
had
,
even
that
the
Messiah
,
the
great
Redeemer
of
the
World
,
should
come
from
his
Seed
:
This
man
is
set
up
as
the
pattern
of
Faith
to
others
,
and
his
Bosome
seems
to
be
a
great
receptacle
of
Saints
in
glory
,
Luk
.
16.22
,
23.
Israel's
Sins
were
as
a
thick
Cloud
,
yet
this
powerful
Sun
did
melt
them
.
Isa
.
44.22
.
I
have
blotted
out
as
a
thick
cloud
thy
transgressions
,
and
as
a
cloud
thy
sins
.
A
sullen
gloomy
Morning
often
ends
in
a
well-complexion'd
Noon
.
Manasseh
is
an
eminent
Example
of
this
Doctrine
.
His
story
,
2
Chron
.
33.
represents
him
as
black
as
a
Devil
,
if
all
the
aggravations
of
his
Sin
be
consider'd
.
1.
't
was
against
knowledge
.
He
had
a
pious
Education
under
a
Religious
Father
;
an
Education
usually
leaves
some
tinctures
and
impressions
of
Religion
.
No
doubt
but
the
Instructions
his
Father
Hezekiah
had
taught
him
,
and
the
exemplary
holiness
he
had
seen
in
him
,
were
sometimes
awakened
in
his
memory
,
and
recoil'd
upon
his
Conscience
.
2.
His
Place
and
Station
,
a
King
:
Sins
of
King's
are
like
their
Robes
,
more
Scarlet
and
Crimson
than
the
Sins
of
a
Peasant
.
Their
Example
usually
infects
their
Subjects
.
As
they
are
not
without
their
Attendance
in
their
Progresses
,
and
Recreations
,
so
neither
in
their
Vices
and
Virtues
.
3.
Restoration
of
Idolatry
.
Had
he
found
the
Worship
of
the
Host
of
Heaven
deriv'd
to
him
by
succession
from
his
Father
,
and
the
Idols
set
up
to
his
hand
,
the
continuance
of
them
had
less
of
sin
,
because
more
of
temptation
:
But
he
built
again
those
High
Places
and
Altars
to
Idols
after
they
had
been
broken
down
,
v.
3.
and
dash'd
in
pieces
that
Reformation
his
Father
had
compleated
.
4.
Affronting
God
to
his
very
face
.
He
sets
up
his
Idols
,
as
it
were
to
nose
God
,
and
built
Altars
in
the
House
of
the
Lord
,
and
in
the
two
Courts
of
his
Temple
,
whereof
God
had
said
he
would
have
his
Name
there
for
ever
,
v.
4
,
5
,
7.
He
brought
in
all
the
Stars
of
Heaven
to
be
sharers
in
that
Worship
which
was
only
due
to
the
God
of
Heaven
.
What
,
could
he
find
no
other
place
for
his
Idols
,
but
in
the
very
Temple
of
God
?
must
God
be
cast
out
of
his
House
,
to
make
room
for
Baal
?
5.
Murther
.
Perhaps
of
his
Children
,
which
he
caused
to
pass
through
the
fire
as
an
Offering
to
his
Idol
,
v.
6.
It
may
be
it
was
only
for
purification
.
But
he
had
the
guilt
of
much
innocent
Blood
upon
him
,
the
streams
whereof
ran
down
in
every
part
of
the
City
.
2
Kings
21.16
.
Moreover
Manasseh
shed
innocent
blood
very
much
,
till
he
filled
Jerusalem
with
blood
from
one
end
to
the
other
.
6.
Covenant
with
the
Devil
.
He
us'd
Enchantments
,
and
Witchcraft
,
and
dealt
with
a
Familiar
Spirit
,
v.
6.
yea
he
had
acquaintance
with
more
Devils
than
one
,
and
dealt
with
Familiar
Spirits
and
Wizards
in
the
plural
Number
.
7.
His
other
mens
Sins
.
He
did
not
only
lead
the
People
by
his
Example
,
but
compell'd
them
by
his
Commands
.
2
Chron
.
33.9
.
So
Manasseh
made
Judah
and
the
inhabitants
of
Jerusalem
to
err
,
and
to
do
worse
than
the
Heathen
God
had
rooted
out
,
to
make
room
for
them
.
Hereby
he
contracted
the
guilt
of
the
whole
Nation
upon
himself
.
8.
Obstinacy
against
Admonitions
.
2
Kings
21.10
.
God
spake
to
him
and
his
People
,
but
they
would
not
hearken
,
or
alter
their
course
.
9.
Continuance
in
it
.
He
ascended
the
Throne
young
,
at
12
years
old
,
v.
1.
't
is
uncertain
how
long
he
continued
in
this
Sin
.
Torniellus
thinks
15
years
.
Bellarmine
27.
Kinchi
50
years
,
reckoning
but
5
years
of
his
Life
after
his
Restauration
.
What
a
world
of
Sin
,
and
aggravations
of
it
,
were
there
in
this
Man
!
and
yet
God
was
intreated
,
v.
19.
3.
The
stock
whereof
Christ
came
,
seems
to
intimate
this
;
God
might
have
kept
the
Stock
,
whence
Christ
descended
according
to
the
Flesh
,
pure
,
and
free
from
being
tainted
with
any
notorious
Crimes
;
but
we
find
Sins
of
a
crimson
dye
even
among
them
.
There
are
no
Women
reckon'd
up
in
Christ's
Genealogy
,
but
such
as
in
Scripture
are
noted
for
looseness
,
Matt
.
1.3
.
Tamar
who
play'd
the
harlot
with
Judah
her
Father-in-law
,
Gen.
38.
Rahab
,
v.
5.
the
Harlot
of
Jericho
.
Ruth
,
v.
5.
a
Gentile
,
and
a
Moabitess
;
the
Root
of
whose
Generation
was
Lot's
Son
by
incest
with
his
own
Daughter
.
Bathsheba
,
v.
6.
David's
Adulteress
.
He
chose
these
repenting
Sinners
,
out
of
whose
Loyns
Christ
was
to
come
,
that
the
greatest
Sinners
might
not
be
afraid
to
come
to
him
.
Was
David
,
whose
Son
our
Saviour
is
call'd
,
much
better
?
't
is
true
,
he
was
a
man
after
God's
own
heart
,
but
yet
very
notorious
for
that
Act
of
Murther
and
Adultery
,
and
with
more
aggravating
Circumstances
than
usually
are
met
with
in
Acts
of
the
like
nature
,
2
Sam
.
11.
Uriah
was
a
godly
man
,
and
had
a
sense
of
the
Condition
of
the
Church
and
Nation
whereof
he
was
a
Member
,
v.
11.
and
such
a
Man's
Bed
David
is
not
only
content
to
defile
,
but
he
pullutes
his
Soul
with
drunkenness
,
v.
13.
lays
Snares
for
his
Life
,
not
in
a
manly
,
but
sly
and
treacherous
manner
;
for
while
he
doth
caress
him
,
and
show
him
a
fair
countenance
in
his
Palace
,
he
draws
up
secret
Instructions
to
Joab
so
to
order
the
business
,
that
Uriah
might
be
thrust
into
his
Grave
,
and
makes
him
the
Post
to
carry
the
Commission
for
his
own
death
,
v.
15
,
16.
After
all
this
he
hath
no
remorse
when
he
hears
of
the
loss
of
so
godly
and
valiant
a
man
,
but
wipes
his
mouth
,
and
sweeps
all
the
dirt
to
the
door
of
Providence
,
v.
25.
Now
Christ's
Stock
being
thus
tainted
,
was
methinks
an
evidence
that
Penitents
,
though
before
of
the
greatest
pollutions
,
might
be
welcome
to
him
.
And
that
as
he
pickt
out
such
out
of
whose
Loyns
to
proceed
,
so
he
would
pick
out
such
also
in
whose
hearts
to
reside
.
4.
't
was
Christ's
employment
in
the
world
to
court
and
gain
such
kind
of
Creatures
.
The
first
thing
he
did
,
while
in
the
Manger
,
was
to
snatch
some
of
the
Devil's
Prophets
out
of
his
Service
,
and
take
them
into
his
own
,
Matth
.
2.1
.
some
of
the
Magi
,
who
were
Astrologers
and
Idolaters
.
When
he
fled
from
Herod's
Cruelty
,
he
chose
Aegypt
,
the
most
Idolatrous
Country
in
the
world
,
for
his
Sanctuary
;
a
Place
where
the
People
worshipp'd
Oxen
,
Crocodiles
,
Cats
,
Garlick
,
putida
Numina
,
all
kind
of
Riff-raff
,
to
show
,
that
he
often
comes
to
sojourn
in
the
blackest
Souls
.
The
first
People
he
took
care
to
preach
to
,
were
the
Seamen
,
which
usually
are
the
rudest
,
and
most
debauch'd
sort
of
men
,
as
gaining
the
Vices
,
as
well
as
the
Commodities
of
those
Nations
they
traffick
with
,
Matth
.
4.13
.
The
Inhabitants
of
those
Sea-coasts
are
said
to
sit
in
darkness
,
v.
16.
in
darkness
both
of
Sin
and
Ignorance
;
Just
as
the
Aegyptians
were
not
able
to
stir
in
that
thick
darkness
,
which
was
sent
as
a
Plague
upon
them
.
And
the
Country
,
by
reason
of
the
Vices
of
the
Inhabitants
,
is
call'd
the
Region
and
shadow
of
Death
;
a
Title
properly
belonging
to
Hell
it self
.
To
call
Sinners
to
repentance
,
was
the
Errand
of
his
coming
.
And
he
usually
delighted
to
chuse
such
that
had
not
the
least
pretence
to
merit
,
Mark
2.17
.
Matthew
a
Publican
,
Zacheus
an
Extortioner
;
store
of
that
Generation
of
Men
,
and
Harlots
,
and
very
little
Company
besides
.
He
chose
his
Attendants
out
of
the
Devil's
Rabble
;
and
he
was
more
Jesus
,
a
Saviour
,
among
this
sort
of
Trash
,
than
among
all
other
sorts
of
People
;
for
all
his
design
was
to
get
Clients
out
of
Hell
it self
.
What
was
that
Woman
that
he
must
needs
go
out
of
his
way
to
convert
?
a
Harlot
,
John
4.18
.
an
Idolater
,
for
the
Samaritans
had
a
mixt
Worship
,
a
Linsey-woolsey
Religion
,
and
upon
that
account
were
hateful
to
the
Jews
.
She
continued
in
her
whoredom
at
the
very
time
Christ
spake
to
her
,
yet
he
makes
her
a
monument
of
his
Grace
;
and
not
only
so
,
but
the
first
Preacher
of
the
Gospel
to
her
Neighbours
;
v.
29.
Is
not
this
the
Christ
?
and
an
Instrument
to
conduct
them
to
him
,
Come
,
see
a
man
which
told
me
all
things
,
&c.
Was
any
more
smutted
than
Mary
Magdalen
?
seven
Devils
would
make
her
sooty
to
purpose
,
and
so
many
did
Christ
cast
out
of
her
,
Mark
16.9
.
Now
when
Jesus
was
risen
early
the
first
day
of
the
week
,
he
appear'd
first
to
Mary
Magdalen
,
out
of
whom
he
cast
seven
Devils
.
This
lustful
Devil
he
turns
into
a
weeping
Saint
.
What
was
that
Canaanitish
Woman
,
who
had
so
powerful
a
Faith
infus'd
?
One
sprung
of
a
cursed
Stock
,
hateful
to
God
,
rooted
out
of
the
pleasant
Land
,
a
Dog
,
not
a
Child
;
she
comes
a
Dog
,
but
returns
a
Child
;
Christ
made
this
Crab
in
a
Wilderness
to
bring
forth
Fruit
,
even
the
best
that
Heaven
could
afford
;
viz.
the
Fruit
of
Faith
;
and
larger
and
better
bunches
of
it
,
than
at
that
time
sprouted
out
of
any
Branches
of
the
Jewish
Vine
,
so
well
planted
,
and
so
often
water'd
by
Christ
himself
.
When
he
comes
to
act
his
last
part
in
the
World
,
he
saves
a
Thief
,
who
was
got
to
Hell-gates
,
ready
to
be
push'd
in
by
the
Devil
.
Do
you
find
Examples
among
the
Pharisees
?
No
;
Dunghil-Sinners
take
Heaven
by
violence
,
while
the
proud
Pharisees
lose
it
by
their
own
righteousness
.
Scribes
and
Doctors
continue
Devils
in
the
Chair
,
while
Harlots
commence
Saints
from
the
Stews
,
and
the
Thief
proceeds
a
Convert
on
the
Cross
.
Since
there
was
but
one
that
in
his
own
person
he
converted
,
after
he
went
to
Heaven
,
What
was
he
?
One
that
had
breathed
out
slaughters
and
threatnings
against
the
Church
,
Acts
9.1
.
To
do
so
,
was
as
common
with
him
,
and
natural
to
him
,
as
to
suck
in
Air
,
and
breathe
it
out
again
:
This
Man
galloping
to
Hell
as
fast
as
his
mad
rage
and
passion
could
carry
him
,
he
stops
in
his
career
,
ordains
a
Preacher
〈◇〉
a
Persecutor
;
gives
him
as
large
a
Commission
as
he
had
given
any
of
his
Favourites
;
for
he
makes
him
the
chiefest
Apostle
of
the
Gentiles
.
What
Boggs
and
Miry
Places
did
Christ
drain
,
and
make
fruitful
Gardens
?
What
barren
and
thorny
Wildernesses
did
he
change
into
pleasant
Paradises
?
He
made
Subjects
of
Vengeance
Objects
of
Mercy
:
He
told
the
Woman
of
Samaria
,
who
lived
in
fornication
,
that
he
was
the
Messiah
,
Joh
.
4.25
.
The
woman
saith
to
him
,
I
know
that
Messias
cometh
,
which
is
call'd
Christ
:
Jesus
saith
unto
her
,
I
that
speak
unto
thee
,
am
he
;
which
he
never
discover'd
to
the
Self-righteous
Pharisees
,
nor
indeed
in
so
many
words
to
his
Disciples
,
till
Peter's
confession
of
him
.
5.
The
Commission
Christ
gave
to
his
Apostles
,
was
to
this
purpose
:
He
bids
them
proclaim
the
Promise
free
to
all
,
Mark
16.15
.
Go
ye
into
all
the
world
,
and
preach
the
Gospel
to
every
creature
.
All
the
World
,
every
Creature
.
He
put
no
difference
between
men
in
this
respect
,
though
you
meet
with
them
in
the
likeness
of
Beasts
,
and
Devils
,
never
so
wicked
,
never
so
abominable
;
as
long
as
they
are
Creatures
,
reach
out
the
Cup
of
Salvation
to
them
,
if
they
will
drink
;
open
the
Treasures
of
Grace
to
them
,
if
they
will
receive
them
;
indent
with
them
for
nothing
but
Faith
for
Justification
,
and
Profession
of
it
for
their
Salvation
.
This
Commission
is
set
out
by
the
Parable
of
a
King
,
commanding
his
Servants
to
fetch
the
Maim'd
,
Halt
and
Blind
,
with
their
Wounds
,
Sores
and
Infirmities
about
them
,
Luke
14.21
,
23.
Bring
in
hither
the
Poor
,
and
the
Maim'd
,
and
the
Halt
,
and
the
Blind
.
Yea
,
and
go
out
into
the
Highways
,
and
Hedges
,
and
those
loathsome
Persons
,
those
dregs
of
Mankind
,
which
you
shall
find
swarming
with
Vermin
,
and
lousing
themselves
under
every
Hedge
,
bring
them
in
;
if
they
pretend
their
Rags
and
Nastiness
as
unsuitable
to
My
Rank
and
Quality
,
compel
them
,
force
them
against
their
own
natural
Inclinations
and
doubts
,
that
my
House
may
be
fill'd
.
God
will
have
Heaven
fill'd
with
such
,
when
Self-righteous
Persons
refuse
him
.
When
you
come
to
Heaven
,
to
sit
down
with
Abraham
,
Isaac
,
and
Jacob
,
you
'll
find
some
,
and
a
great
many
,
that
were
once
as
filthy
morally
,
as
these
Hedg-birds
were
naturally
,
who
had
once
as
many
Lusts
creeping
about
them
,
as
there
were
Frogs
in
Aegypt
.
Such
a
Compulsion
as
this
spoken
of
,
there
was
in
the
Primitive
Times
by
the
Power
of
the
Spirit
of
Grace
.
Grot
.
in
Luk
.
14.23
.
Two
Stage-players
,
that
in
their
acting
scoffed
at
the
Christian
Religon
,
were
converted
,
and
prov'd
Martyrs
;
one
under
Dioclesian
,
the
other
under
Julian
.
6.
The
practice
of
the
Spirit
after
Christ's
Ascension
,
to
lay
hold
of
such
Persons
.
1.
Some
out
of
the
worst
Families
in
the
World
:
One
out
of
Herod's
,
Acts
13.1
.
Now
there
were
in
the
Church
that
was
at
Antioch
,
certain
Prophets
,
and
Teachers
,
as
Barnabas
,
and
Simeon
that
was
call'd
Niger
,
and
Lucius
of
Cyrene
,
and
Manaen
,
which
had
been
brought
up
with
Herod
the
Tetrarch
and
Saul
.
Either
Herod
Antipas
,
who
derided
Christ
before
Pilate
;
or
Herod
Agrippa
,
who
put
James
to
death
;
which
of
these
Herods
it
was
,
't
was
not
likely
that
in
such
a
Family
he
should
suck
in
any
Principles
advantageous
to
the
Christian
Religion
:
For
being
brought
up
with
him
,
he
was
either
his
Play-fellow
when
young
;
or
his
Confident
when
grown
up
;
yet
out
of
this
Family
of
this
wicked
Prince
he
calls
out
one
,
to
make
not
only
an
Object
of
his
Mercy
,
but
an
Instrument
of
it
to
others
,
contrary
to
the
force
of
Education
,
which
usually
roots
bad
Principles
deep
in
the
heart
.
't
is
likely
to
this
intent
the
Holy
Ghost
takes
particular
notice
of
the
Place
of
Manaen's
Education
,
when
the
Families
,
where
the
rest
nam'd
with
him
were
bred
up
,
are
not
mentioned
:
Some
rude
and
rough
Stones
were
taken
out
of
Nero's
Palace
;
some
that
were
Servants
to
the
most
abominable
Tyrant
,
and
the
greatest
Monster
of
Mankind
;
one
that
set
Rome
on
fire
,
and
play'd
on
his
Harp
while
the
flames
were
crackling
about
the
City
;
ript
up
his
Mother's
Belly
to
see
the
place
where
he
lay
;
would
any
of
the
Civiller
sort
of
Mankind
be
Attendants
upon
such
a
Devil
?
yet
some
of
this
Monster's
Servants
became
Saints
.
Phil
.
4.22
.
All
the
Saints
salute
you
,
chiefly
they
that
are
of
Caesar's
houshold
:
To
hear
of
Saints
in
Nero's
Family
,
is
as
great
a
Prodigy
,
as
to
hear
of
Saints
in
Hell
.
God
before
had
promised
his
Grace
to
Aegypt
,
the
most
Idolatrous
Country
;
there
God
would
have
an
Altar
erected
,
Isa
.
19.18
,
19
,
20.
In
that
day
shall
five
Cities
in
the
Land
of
Aegypt
speak
the
language
of
Canaan
,
and
swear
to
the
Lord
of
hosts
;
in
that
day
shall
there
be
an
altar
to
the
Lord
in
the
midst
of
the
land
of
Aegypt
.
And
indeed
the
Gospel
was
famous
in
Aegypt
,
both
at
the
Christian
School
at
Alexandria
,
and
for
many
famous
Lights
.
2.
Some
of
the
worst
Vices
.
Ephesians
were
as
bad
as
any
,
such
that
Paul
calls
darkness
it self
;
Eph.
5.8
.
For
ye
were
sometimes
darkness
:
There
was
not
only
an
Eclipse
,
or
a
dark
Mask
upon
them
,
but
they
were
chang'd
into
the
very
nature
of
Night
.
Great
Idolaters
;
the
Temple
of
Diana
ador'd
,
and
resorted
to
by
all
Asia
,
and
the
whole
World
,
was
in
that
City
,
Acts
19.27
.
That
the
Temple
of
the
great
Goddess
Diana
should
be
despised
,
and
her
Magnificence
should
be
destroy'd
,
whom
all
Asia
,
and
the
world
worshippeth
.
And
they
cry
up
this
Statue
they
pretended
fell
down
from
Jupiter
,
above
Christ
,
who
was
preached
by
Paul
Plin
.
lib
.
5.
cap
.
36.
.
They
were
given
to
Magick
,
and
other
Diabolical
Arts
;
yet
many
of
these
were
weaned
from
their
Idol
,
and
their
Magick
,
and
of
darkness
were
made
light
in
the
Lord
;
which
is
more
than
if
you
saw
a
black
piece
of
Pitch
chang'd
into
a
clear
piece
of
Crystal
,
or
a
Stone
ascend
into
the
nature
of
a
glittering
Star
.
Take
a
view
of
another
Corporation
at
Corinth
of
as
filthy
Persons
as
ever
you
heard
of
,
1
Cor
.
6.11
.
such
were
some
of
you
.
After
he
had
drawn
out
a
Catalogue
of
their
Sins
against
the
light
of
Nature
,
and
made
the
enumeration
so
perfect
,
that
very
little
can
be
added
.
He
adds
,
such
were
some
of
you
.
Not
all
,
but
some
.
But
you
are
wash'd
,
&c.
Not
{αβγδ}
,
such
Sinners
;
but
{αβγδ}
,
such
Sins
.
Persons
not
only
committing
some
few
acts
of
them
,
but
so
habituated
in
them
,
that
they
seemed
metamorphosed
into
the
very
nature
of
these
Sins
themselves
;
so
that
they
were
become
the
very
Dirt
,
Mud
,
and
Rubbish
of
Hell
.
Yet
you
see
Devils
he
really
turn'd
into
Angels
of
light
.
Well
then
,
how
many
flinty
Rocks
has
God
dissolv'd
into
a
stream
of
Tears
?
How
many
hard
hearts
has
he
made
to
bleed
,
and
melt
?
That
which
is
now
pure
Gold
,
has
been
earthy
,
and
polluted
.
I
shall
only
add
this
to
the
whole
.
Great
Sins
are
made
preparations
by
God
to
some
mens
Conversion
,
not
in
their
own
nature
,
that
's
impossible
;
but
by
the
wise
disposal
of
God
,
which
Mr.
Burges
illustrates
thus
;
As
a
Child
whose
Coat
is
but
a
little
dirty
,
has
it
not
presently
wash'd
;
but
when
he
comes
to
fall
over
head
and
ears
in
the
mire
,
't
is
taken
off
,
and
wash'd
immediately
;
the
Child
might
have
gone
many
a
day
with
a
little
dirt
,
had
not
such
an
Accident
happen'd
.
Peter
might
have
had
his
proud
and
vain-glorious
Humour
still
,
had
he
not
fell
so
foully
in
the
denial
of
his
Master
;
but
when
he
fell
into
the
Jakes
,
and
Puddle
,
it
promotes
his
Conversion
:
For
so
Christ
calls
it
,
Luke
22.32
.
And
when
thou
art
converted
,
strengthen
thy
brethren
;
't
was
Conversion
in
a
new
Edition
;
and
you
do
not
find
him
in
the
same
boasting
vanity
again
.
David's
falling
into
the
Sin
of
Murther
and
Adultery
,
is
the
occasion
of
the
ransacking
his
Soul
,
which
you
find
him
not
so
hot
about
another
time
:
He
digs
all
about
to
the
very
Root
,
Psal
.
51.5
.
Behold
,
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
.
This
Sin
had
stirr'd
and
rak'd
up
all
the
mud
in
his
heart
,
and
made
him
see
himself
an
abominable
Creature
:
Therefore
,
v.
9.
he
desires
God
to
hide
his
face
from
his
sins
;
he
was
so
loathsome
,
he
would
not
have
any
one
look
upon
him
;
(
fling
all
this
mud
out
of
my
Soul
)
,
and
prays
more
earnestly
for
a
new
heart
,
and
a
right
spirit
.
So
when
a
wicked
man
falls
into
some
grievous
sin
,
which
his
Conscience
frowns
upon
him
,
and
lashes
him
for
,
he
looks
out
for
a
shelter
,
which
in
all
his
peaceable
wickedness
he
never
did
.
2.
Why
God
doth
chuse
the
greatest
Sinners
,
and
let
his
Elect
run
on
so
far
in
sin
before
he
turns
them
.
1.
There
is
a
passive
disposition
in
the
greatest
Sinners
,
more
than
in
moral
or
superstitious
men
,
to
see
their
need
:
Because
they
have
not
any
self-righteousness
to
boast
of
.
Man's
blameless
outward
carriage
and
freedom
from
the
common
Sins
of
the
Times
and
Places
wherein
they
live
,
many
times
proves
a
snare
of
death
to
them
,
and
makes
them
more
cold
and
faint
towards
Christ
:
Because
they
possess
themselves
with
imaginations
,
that
Christ
cannot
but
look
upon
them
,
though
they
never
so
much
as
set
their
faces
toward
him
.
And
because
they
are
not
drencht
in
such
Villanies
as
others
are
,
their
Consciences
sit
quiet
under
this
moral
Carriage
,
and
gauls
them
not
by
any
self-reflections
:
Therefore
when
the
Threatnings
of
the
Law
are
denounc'd
against
such
and
such
Sins
,
these
men
wipe
their
mouths
,
being
untainted
from
those
Sins
that
are
thus
curs'd
,
and
vainly
glory
in
their
gay
and
gawdy
Plumes
,
and
bless
God
with
the
Pharisee
,
that
they
are
not
Sinners
of
such
a
Scarlet
dye
,
and
that
they
do
such
and
such
Duties
,
and
so
go
on
without
seeing
a
necessity
of
the
new
Birth
;
and
by
this
means
the
strength
of
Sin
is
more
compacted
and
condens'd
in
them
.
Superstitious
and
formal
men
are
hardly
reduc'd
to
their
right
Wits
:
Partly
because
of
a
defect
in
Reason
,
from
whence
those
Extravagancies
arise
;
and
partly
because
those
false
habits
and
spirit
of
error
possessing
their
Faculties
,
they
are
incapable
of
more
generous
impressions
:
Besides
,
they
are
more
tenacious
of
the
Opinions
they
have
suckt
in
,
which
have
got
the
empire
and
command
over
their
Souls
;
such
misguided
Zeal
fortifies
men
against
proposals
of
Grace
,
and
fastens
them
in
a
more
obstinate
inflexibleness
to
any
converting-motions
.
This
self-righteous
Temper
is
like
an
external
heat
got
into
the
Body
,
which
produceth
an
Hectick-Fever
,
and
is
not
easily
perceived
till
it
be
incurable
;
and
naturally
't
is
a
harder
matter
to
part
with
Self-righteousness
,
than
to
part
with
gross
Sins
:
for
that
is
more
deeply
rooted
upon
the
stock
of
Self
love
,
a
Principle
which
departs
not
from
us
without
our
very
Nature
:
It
hath
more
Arguments
to
plead
for
it
;
It
hath
natural
Conscience
a
Patron
of
it
.
Whereas
a
great
Sinner
stands
speechless
at
Reproofs
,
and
a
faithful
Monitor
has
a
good
Second
and
Correspondent
of
natural
Conscience
within
a
man's
own
breast
.
It
was
not
the
gross
Sins
of
the
Jews
against
the
light
of
Nature
,
so
much
as
the
establishing
the
Idol
of
their
own
Righteousness
,
that
was
the
block
to
hinder
them
from
submitting
to
the
Righteousness
of
God
,
Rom.
10.3
.
Christ
came
to
his
own
,
and
his
own
receiv'd
him
not
,
John
1.11
.
Those
that
seem
to
have
his
peculiar
stamp
and
mark
upon
them
,
that
had
their
heads
in
Heaven
by
some
kind
of
resemblance
to
God
in
Moral
Righteousness
,
being
undefiled
with
the
common
Pollutions
of
the
World
:
These
received
him
not
,
when
Publicans
and
Harlots
got
the
start
of
them
,
and
run
before
them
,
to
catch
hold
of
the
tenders
of
grace
,
Matth
.
21.31
.
Publicans
and
harlots
go
into
the
kingdom
of
heaven
before
you
.
Just
as
Travellers
that
have
loyter'd
away
their
time
in
an
Alehouse
,
being
sensible
how
the
darkness
of
the
night
creeps
upon
them
,
spur
on
,
and
outstrip
those
that
were
many
Miles
on
their
way
,
and
get
to
their
Stage
before
them
.
So
these
Publicans
and
Harlots
which
were
at
a
great
distance
from
Heaven
,
arriv'd
there
before
those
,
who
like
the
Young
man
were
not
far
off
from
it
.
Great
Sinners
are
more
easily
convinced
of
the
notorious
wickedness
of
their
Lives
;
and
reflecting
upon
themselves
because
of
their
horrid
Crimes
against
the
light
of
Nature
,
are
more
inclinable
to
endeavour
an
escape
from
the
Devil's
slavery
,
and
are
frighted
and
shaken
by
their
Consciences
into
a
compliance
with
the
Doctrine
of
Redemption
;
whereas
those
that
do
by
nature
the
things
contained
in
the
Law
,
are
so
much
a
Law
to
themselves
,
that
't
is
difficult
to
persuade
them
of
the
necessity
of
conforming
to
another
Law
,
and
to
part
with
this
Self-law
in
matter
of
Justification
.
As
Metals
of
the
noblest
substance
are
hardest
to
be
polish'd
;
so
Men
of
the
most
generous
,
natural
and
moral
Endowments
,
are
more
difficultly
argued
into
a
state
of
Christianity
,
than
those
of
more
drossy
Conversations
.
Cassianus
speaks
very
peremptorily
in
this
case
;
Frequenter
vidimus
de
frigidis
&
Carnalibus
ad
Spiritualem
venisse
fervorem
de
lepidis
&
animalibus
nunquam
.
2.
To
shew
the
insufficiency
of
Nature
to
such
a
work
as
Conversion
is
,
that
men
may
not
fall
down
,
and
Idolize
their
own
Wit
and
Power
.
A
change
from
Acts
of
Sin
to
Moral
Duties
,
may
be
done
by
a
natural
strength
,
and
the
prevalency
of
natural
Conscience
:
For
the
very
same
Motives
which
led
to
Sin
,
as
Education
,
Interest
,
Profit
,
may
upon
a
change
of
Circumstances
,
guide
men
to
an
outward
Morality
;
but
a
change
to
the
contrary
Grace
is
supernatural
.
Two
things
are
certain
in
Nature
.
1.
Natural
Inclinations
never
change
,
but
by
some
superior
Virtue
.
A
Loadstone
will
not
cease
to
draw
Iron
,
while
that
attractive
quality
remains
in
it
.
The
Wolf
can
never
love
the
Lamb
,
nor
the
Lamb
the
Wolf
;
nothing
but
must
act
suitably
to
its
Nature
.
Water
cannot
but
moisten
,
Fire
cannot
but
burn
.
So
likewise
the
Corrupt
Nature
of
Man
being
possest
with
an
invincible
contrariety
and
enmity
to
God
,
will
never
suffer
him
to
comply
with
God
.
And
the
Inclinations
of
a
Sinner
to
sin
being
more
strengthen'd
by
the
frequency
of
sinful
Acts
,
have
as
great
a
power
over
him
,
and
as
natural
to
him
,
as
any
Qualities
are
to
natural
Agents
.
And
being
stronger
than
any
Sympathies
in
the
World
,
cannot
by
a
man's
own
power
,
or
the
power
of
any
other
Nature
equal
to
it
,
be
turn'd
into
a
contrary
Channel
.
2.
Nothing
can
act
beyond
its
own
Principle
and
Nature
.
Nothing
in
the
World
can
raise
it self
to
a
higher
rank
of
being
,
than
that
which
Nature
hath
plac'd
it
in
;
A
Spark
cannot
make
it self
a
Star
,
though
it
mount
a
little
up
to
Heaven
;
nor
a
Plant
endue
it self
with
Sense
,
nor
a
Beast
adorn
it self
with
Reason
:
Nor
a
Man
make
himself
an
Angel
.
Thorns
cannot
bring
forth
Grapes
,
nor
Thistles
produce
Figs
;
because
such
Fruits
are
above
the
Nature
of
those
Plants
.
So
neither
can
our
Corrupt
Nature
bring
forth
Grace
,
which
is
a
Fruit
above
it
.
Effectus
non
excedit
Virtutem
suae
causae
:
Grace
is
more
excellent
than
Nature
,
therefore
cannot
be
the
Fruit
of
Nature
.
't
is
Christ's
Conclusion
,
Matth
.
12.33
,
34.
How
can
you
,
being
evil
,
speak
good
things
?
Not
so
much
as
the
buds
and
blossoms
of
Words
,
much
less
the
fruit
of
Actions
.
They
can
no
more
change
their
Natures
,
than
a
Viper
can
cashier
his
Poyson
.
Now
though
this
I
have
said
be
true
,
yet
there
is
nothing
Man
does
more
affect
in
the
World
than
a
self-sufficiency
,
and
an
independency
upon
any
other
Power
but
his
own
.
This
Temper
is
as
much
riveted
in
his
Nature
,
as
any
other
false
Principle
whatsoever
:
For
Man
does
derive
it
from
his
first
Parents
,
as
the
prime
Legacy
bequeathed
to
his
Nature
:
For
it
was
the
first
thing
discover'd
in
Man
at
his
Fall
;
he
would
be
as
God
,
independent
upon
him
.
Now
God
,
to
cross
this
Principle
,
suffers
his
Elect
,
like
Lazarus
,
to
lie
in
the
Grave
,
till
they
stink
,
that
there
may
be
no
excuse
to
ascribe
their
Resurrection
to
their
own
Power
.
If
a
putrified
rotten
Carcass
should
be
brought
to
life
,
it
could
never
be
thought
that
it
inspir'd
it self
with
that
active
Principle
.
God
lets
men
run
on
so
far
in
sin
,
that
they
do
unman
themselves
,
that
he
may
proclaim
to
all
the
World
,
that
we
are
unable
to
do
any
thing
of
our selves
at
first
towards
our
recovery
,
without
a
superior
Principle
.
The
evidence
of
which
will
appear
if
we
consider
,
1.
Man's
subjection
under
sin
.
He
is
sold
under
sin
,
Rom.
7.14
.
and
brought
into
captivity
to
the
law
of
sin
,
v.
23.
law
of
sin
,
that
sin
seems
to
have
a
legal
authority
over
him
;
and
man
is
not
only
a
Slave
to
one
sin
,
but
divers
,
Tit
.
1.3
.
serving
divers
lusts
.
Now
when
a
man
is
sold
under
the
power
of
a
thousand
Lusts
,
every
one
of
which
hath
an
absolute
tyranny
over
him
,
and
rules
him
as
a
Sovereign
by
a
Law
.
When
a
man
is
thus
bound
by
a
thousand
Laws
,
a
thousand
Cords
and
Fetters
,
and
carried
whither
his
Lords
please
,
against
the
dictates
of
his
own
Conscience
,
and
force
of
natural
light
;
can
any
man
imagine
,
that
his
own
power
can
rescue
him
from
the
strength
of
these
Masters
that
claim
such
a
right
to
him
,
and
keep
such
a
force
upon
him
,
and
have
so
often
baffled
his
own
strength
,
when
he
offer'd
to
turn
head
against
them
.
2.
Mans
affection
to
them
.
He
doth
not
only
serve
them
,
but
he
serves
them
and
every
one
of
them
with
delight
,
Tit
.
3.3
.
And
pleasures
.
They
were
all
Pleasures
,
as
well
as
Lusts
;
Friends
,
as
well
as
Lords
.
Will
any
man
leave
his
Voluptuousness
,
and
such
sins
that
please
and
flatter
his
Flesh
?
will
a
man
ever
endeavour
to
run
away
from
those
Lords
which
he
serves
with
affection
?
having
as
much
delight
in
being
bound
a
Slave
to
these
Lusts
,
as
the
Devil
hath
in
binding
him
.
Therefore
when
you
see
a
man
cast
away
his
Pleasures
,
deprive
himself
of
those
Contentments
to
which
his
Soul
was
once
knit
,
and
walk
in
Paths
contrary
to
Corrupt
Nature
,
you
may
search
for
the
cause
any-where
,
rather
than
in
Nature
it self
.
No
piece
of
dirty
muddy
Clay
can
form
it self
into
a
neat
and
handsome
Vessel
;
no
plain
piece
of
Timber
can
fit
it self
for
the
Building
,
much
less
a
crooked
one
.
Nor
a
man
that
is
born
blind
,
give
himself
Eyes
.
God
deals
with
men
in
this
case
,
as
he
did
with
Abraham
.
He
would
not
give
Isaac
,
while
Sarah's
Womb
in
a
natural
probability
might
have
born
him
;
But
when
her
Womb
was
dead
,
and
Age
had
taken
away
all
natural
strength
of
Conception
,
then
God
gives
him
;
that
it
might
appear
,
that
he
was
not
a
Child
of
Nature
,
but
a
Child
of
Promise
.
I
have
been
the
larger
on
these
two
Heads
(
which
I
design
rather
as
things
premised
,
than
Reasons
)
because
these
two
Principles
of
common
Honesty
,
and
Self-sufficiency
,
are
the
great
impediments
to
Conversion
,
and
natural
to
most
men
.
3.
God
doth
this
for
his
own
Glory
.
His
1.
Patience
.
We
wonder
when
we
see
a
notorious
Sinner
,
how
God
can
let
his
Thunders
lie
still
by
him
,
and
his
Sword
rust
in
his
Sheath
.
And
indeed
when
such
are
converted
,
they
wonder
themselves
,
that
God
did
not
draw
his
Sword
out
,
and
pierce
their
Bowels
,
or
shoot
one
of
his
Arrows
into
their
hearts
all
this
while
.
But
God
by
such
a
forbearance
shews
himself
to
be
God
indeed
,
and
something
in
this
Act
infinitely
above
such
a
weak
Creature
as
Man
is
,
Hosea
11.9
.
I
will
not
execute
the
fierceness
of
mine
anger
,
I
will
not
return
to
destroy
Ephraim
;
for
I
am
God
,
and
not
man
.
When
God
had
reckon'd
up
their
sins
before
,
and
they
might
have
expected
the
Sentence
,
after
the
reading
the
Charge
;
God
tells
them
,
he
would
not
destroy
them
,
he
would
not
execute
them
,
because
he
was
God
.
If
he
were
not
a
God
,
he
could
not
keep
himself
from
pouring
out
a
just
Vengeance
upon
them
.
If
a
man
did
inherit
all
the
Meekness
of
all
the
Angels
,
and
all
the
Men
that
ever
were
in
the
World
,
he
could
not
be
able
to
bear
with
patience
the
Extravagancies
and
Injuries
done
in
the
World
the
space
of
one
day
:
For
none
but
a
God
,
i.e.
one
infinitely
long-suffering
,
can
bear
with
them
.
Not
a
Sin
past
in
the
World
before
the
coming
of
Christ
in
the
flesh
,
but
was
a
Commendatory
Letter
of
God's
forbearance
,
Rom.
3.25
.
To
declare
his
righteousness
for
the
remission
of
sins
that
are
past
,
through
the
forbearance
of
God
.
And
not
a
sin
past
before
the
coming
of
Christ
into
the
Soul
,
but
gives
the
same
testimony
,
and
bears
the
same
record
.
And
the
greater
number
of
sins
,
and
great
sins
are
past
,
the
more
Trophies
there
are
erected
to
God's
long-suffering
:
The
reason
why
the
grace
of
the
Gospel
appear'd
so
late
in
the
World
,
was
to
testify
God's
Patience
.
Our
Apostle
takes
notice
of
this
long-suffering
towards
himself
in
bearing
with
such
a
Persecutor
,
1
Tim
.
1.16
.
Howbeit
,
for
this
cause
I
obtained
mercy
,
that
in
me
,
first
Jesus
Christ
might
shew
forth
all
long-suffering
,
for
a
pattern
to
them
which
should
hereafter
believe
on
him
.
This
was
Christ's
end
in
letting
him
run
so
far
,
that
he
might
shew
forth
not
a
few
mites
,
grains
,
or
ounces
of
Patience
;
but
all
long-suffering
,
long-suffering
without
measure
,
or
weight
,
by
whole-sale
;
and
this
as
a
Pattern
to
all
the
Ages
of
the
World
:
{αβγδ}
,
for
a
type
;
a
type
is
but
a
shadow
in
respect
of
the
substance
.
To
show
,
that
all
the
Ages
of
the
World
should
not
waste
that
Patience
,
whereof
he
had
then
manifested
but
a
Pattern
.
A
Pattern
we
know
is
less
than
the
whole
Piece
of
Cloath
from
whence
't
is
cut
.
And
as
an
Essay
is
but
a
short
taste
of
a
man's
skill
,
and
doth
not
discover
all
his
Art.
As
the
first
Miracle
Christ
wrought
,
of
turning
Water
into
Wine
,
as
a
Sample
of
what
Power
he
had
,
was
less
than
those
Miracles
which
succeeded
;
And
the
first
Miracle
God
wrought
in
Aegypt
,
in
turning
Aaron's
Rod
into
a
Serpent
,
was
but
a
Sample
of
his
Power
which
would
produce
greater
Wonders
:
So
this
patience
to
Paul
was
but
a
little
Essay
of
his
Meekness
,
a
little
Patience
cut
off
from
the
whole
Piece
,
which
should
always
be
dealing
out
to
some
Sinners
or
other
;
and
would
never
be
cut
wholly
out
till
the
World
had
left
being
.
This
Sample
or
Pattern
was
but
of
the
extent
of
a
few
years
:
For
Paul
was
but
young
,
the
Scripture
terms
him
a
Young
man
,
Acts
7.58
.
Sanctius
in
locum
.
about
36
years
of
Age
,
yet
he
calls
it
all
long-suffering
.
Ah
Paul
!
some
since
have
had
more
Yards
cut
out
of
this
Patience
,
that
have
reached
not
only
to
30
,
but
40
,
50
,
60
years
.
2.
Grace
.
't
is
partly
for
the
admiration
of
this
Grace
,
that
God
intends
the
day
of
Judgment
.
't
is
a
strange
place
,
2
Thess.
1.10
.
When
he
shall
come
to
be
glorified
in
his
saints
,
and
to
be
admir'd
in
all
them
that
believe
,
in
that
day
.
What
,
has
not
Christ
glory
enough
in
Heaven
with
his
Father
?
Will
he
come
on
purpose
to
seek
glory
from
such
worthless
Creatures
as
his
Saints
are
?
what
is
that
which
glorifies
Christ
in
them
?
't
is
the
gracious
work
he
has
wrought
in
them
.
For
the
word
is
{αβγδ}
,
to
be
inglorified
in
his
Saints
;
i.e.
by
something
within
them
:
For
which
they
glorify
Christ
activè
&
objectivè
,
as
the
Creatures
glorify
the
Wisdom
and
Power
of
God
,
by
affording
matter
to
men
to
do
so
:
So
doth
the
Work
of
God
in
Saints
afford
matter
of
praise
to
Angels
,
and
admiration
to
Devils
.
The
Apostle
useth
two
words
,
Glorified
,
that
's
the
work
of
Angels
,
and
Saints
,
who
shall
sing
out
his
Praises
for
it
.
As
a
Prince
after
a
great
Conquest
receives
the
Congratulations
of
all
his
Nobility
.
Admired
:
That
the
very
Devil
and
damn'd
shall
do
:
For
though
their
Malice
and
Condition
will
not
suffer
them
to
praise
him
,
yet
his
unexpressible
Love
in
making
such
black
insides
so
beautiful
,
shall
astonish
them
.
In
this
sense
those
things
under
the
Earth
shall
bow
down
to
that
Name
of
Jesus
,
a
Saviour
.
A
Name
which
God
gave
him
at
first
,
Phil
.
2.9
,
10.
Wherefore
God
also
hath
highly
exalted
him
,
and
given
him
a
name
which
is
above
every
name
;
that
at
the
name
of
Jesus
every
knee
should
bow
.
And
upon
his
Exaltation
did
confirm
,
Heb
.
5.9
.
when
he
was
made
perfect
,
i.e.
Exalted
,
he
became
the
Author
of
Eternal
Salvation
,
and
had
the
power
of
saving
,
as
well
as
the
Name
conferr'd
upon
him
.
They
shall
confess
that
he
is
Lord
,
Phil
.
2.11
.
i
.
e
.
that
he
acted
like
a
Lord
,
when
he
prevail'd
over
all
the
opposition
which
those
great
Sinners
made
against
him
.
The
whole
Trial
of
the
Saints
,
and
the
Sentence
of
their
Blessedness
,
shall
be
finished
before
that
of
the
Damn'd
,
Mat
.
25.35
,
44.
That
the
whole
scene
of
his
Love
,
and
the
wonders
of
the
work
of
Faith
being
laid
open
,
might
strike
them
with
a
vast
amazement
.
And
that
this
is
the
design
of
Christ
,
to
be
thus
glorified
in
his
Grace
,
and
Power
,
appears
by
the
Apostle's
Prayer
,
vers
.
11
,
12.
that
the
Thessalonians
might
be
in
the
number
of
those
Christ
should
be
thus
glorify'd
in
.
Therefore
he
prays
,
that
God
would
fulfil
all
the
good
pleasure
of
his
goodness
,
i.e.
that
Grace
he
is
so
pleas'd
and
delighted
to
manifest
,
and
carry
on
the
work
of
Faith
with
power
;
that
the
name
of
Christ
might
be
glorified
in
them
,
as
well
as
in
the
rest
of
his
Saints
.
Ordinary
Conversion
is
an
Act
of
Grace
;
Barnabas
so
interprets
it
,
Acts
11.21
,
23.
when
a
great
number
believed
;
what
abundance
of
Grace
then
is
expended
in
converting
a
company
of
extraordinary
Sinners
!
't
is
the
glory
of
a
man
to
pass
by
an
offence
,
Prov.
19.11
.
i
.
e
.
't
is
a
manifestation
of
a
Property
which
is
an
honour
to
him
to
be
known
to
have
.
If
it
be
thus
an
honour
to
pass
by
an
offence
simply
,
then
the
greater
the
offence
is
,
and
the
more
the
offences
are
which
he
passeth
by
,
the
greater
must
the
glory
needs
be
;
because
it
's
a
manifestation
of
such
a
Quality
in
greater
strength
and
vigour
.
So
it
must
argue
a
more
exceeding
grace
in
God
to
remit
many
and
great
sins
in
man
,
than
to
forgive
only
some
few
,
and
lesser
offences
.
1.
Fulness
of
his
Grace
.
He
shews
hereby
,
that
there
is
more
grace
in
him
,
than
there
can
be
sin
in
us
,
or
the
whole
World
.
He
lets
some
Sinners
run
mightily
upon
his
score
,
to
manifest
,
that
though
they
are
beggar'd
,
yet
his
Grace
is
not
.
That
though
they
have
spent
all
their
stock
upon
their
swinish
Lusts
,
yet
they
have
not
drain'd
his
Treasures
;
no
more
than
the
Sun
is
emptied
of
its
strength
,
by
exhaling
the
ill
Vapours
of
so
many
Dunghils
.
This
was
his
design
in
giving
the
Moral-Law
,
Finis
operis
,
that
is
,
the
event
of
the
Law
was
to
encrease
the
Sin
;
but
Finis
operantis
,
was
thereby
to
glorify
his
Grace
.
Rom.
5.20
.
Moreover
the
law
entred
,
that
the
offence
might
abound
;
but
where
sin
abounded
,
grace
did
much
more
abound
.
When
the
Law
of
Nature
was
out
of
print
,
and
so
blurr'd
that
it
could
scarce
be
read
,
God
brings
the
Moral-Law
(
the
Counter-part
of
the
Law
of
Nature
)
in
a
new
Edition
into
the
World
;
and
thereby
Sin
hath
new
aggravations
,
as
being
rebellion
against
a
clearer
light
,
a
swelling
,
and
breaking
over
this
mighty
Bank
of
the
Law
laid
in
its
way
.
But
this
was
serviceable
to
the
fulness
of
his
Grace
,
which
had
more
abundant
matter
hereby
to
work
upon
,
and
a
larger
Field
to
sow
its
inexhaustible
Seed
in
,
{αβγδ}
,
it
did
superabound
.
That
Grace
should
rise
in
its
tide
higher
than
Sin
,
and
bear
it
down
before
it
:
Just
as
the
rouling
Tide
of
the
Sea
riseth
higher
than
the
streams
of
the
River
,
and
beats
them
back
with
all
their
mud
and
filth
.
't
was
mercy
in
God
to
create
us
;
't
is
abundant
mercy
to
make
any
new
Creatures
,
after
they
had
forfeited
their
Happiness
;
1
Pet
.
1.3
.
which
according
to
his
abundant
mercy
,
{αβγδ}
,
according
to
his
much
mercy
.
But
it
was
{αβγδ}
,
overflowing
exceeding
abundant
,
more
than
full
Grace
to
make
such
deform'd
Creatures
new
Creatures
,
v.
14.
of
this
Chapter
.
2.
Freeness
of
Grace
.
None
can
entertain
an
imagination
,
that
Christ
should
be
a
debtor
to
sin
,
unless
in
vengeance
,
much
less
a
debtor
to
the
worst
of
Sinners
.
But
if
Christ
should
only
take
Persons
of
moral
and
natural
Excellencies
,
men
might
suspect
that
Christ
were
some
way
or
other
engag'd
to
them
,
and
that
the
gift
of
Salvation
were
limited
to
the
Endowments
of
Nature
,
and
the
good
exercise
and
use
of
a
man's
own
Will
.
But
when
he
puts
no
difference
between
Persons
of
the
least
,
and
those
of
the
greatest
demerit
,
but
affecting
the
foulest
Monsters
of
sin
,
as
well
as
the
fairest
of
Nature's
Children
,
he
builds
triumphal
Arches
to
his
Grace
upon
this
Rubbish
,
and
makes
Men
and
Angels
admiringly
gaze
upon
these
infinitely
free
Compassions
;
when
he
takes
Souls
full
of
Boils
and
Sores
into
his
Arms.
For
't
is
manifest
hereby
,
that
the
God
and
Lord
of
Nature
is
no
more
bound
to
his
Servant
,
(
as
touching
the
gift
of
Salvation
)
when
she
carries
it
the
most
smoothly
with
him
,
than
when
she
rebels
against
him
with
the
highest
hand
.
And
that
Christ
is
at
perfect
liberty
from
any
Conditions
,
but
that
of
his
own
,
viz.
Faith
;
and
that
he
can
,
and
will
embrace
the
dirt
and
mud
,
as
well
as
well
as
the
beauty
and
and
varnish
of
Nature
,
if
they
believe
with
the
like
precious
Faith
.
Therefore
't
is
frequently
God's
method
in
Scripture
,
just
before
the
offer
of
Pardon
,
to
sum
up
the
Sinner's
Debts
,
with
their
aggravations
;
to
convince
them
of
their
insolvency
to
satisfy
so
large
a
Score
,
and
also
to
manifest
the
freeness
and
vastness
of
his
Grace
.
Isa
.
43.22
,
23
,
24.
But
thou
hast
not
call'd
upon
me
,
O
Jacob
,
but
thou
hast
been
weary
of
me
,
O
Israel
;
Thou
hast
not
brought
me
the
small
cattle
of
thy
burnt-offering
,
&c.
but
thou
hast
made
me
to
serve
with
thy
sins
,
thou
hast
wearied
me
with
thine
iniquities
.
When
he
had
told
them
how
dirtily
they
had
dealt
with
him
,
and
would
have
made
him
a
very
slave
to
their
corrupt
Humours
;
at
the
conclusion
,
when
they
,
nor
no
Creature
else
,
but
would
have
expected
fireballs
of
wrath
to
be
flung
in
their
faces
,
and
that
God
should
have
dipt
his
Pen
in
Gall
,
and
have
writ
their
Mittimus
to
Hell
,
he
dips
it
in
Honey
,
and
crosseth
the
Debt
;
v.
25.
I
,
even
I
am
he
,
that
blotteth
out
thy
transgressions
for
mine
own
sake
,
and
will
not
remember
thy
sins
.
Could
there
be
any
thing
of
merit
here
,
when
the
Criminal
instead
of
favour
could
expect
nothing
but
severity
,
there
being
nothing
but
demerit
in
him
?
't
is
so
free
,
that
the
Mercy
we
abuse
,
the
Name
we
have
profan'd
;
the
Name
,
of
which
we
have
deserved
wrath
,
opens
its
mouth
with
Pleas
for
us
.
Ezek
.
36.21
.
But
I
had
pity
for
mine
holy
name
,
which
the
house
of
Israel
had
profan'd
among
the
heathen
whither
they
went
.
Not
for
their
sakes
.
It
should
be
wholly
free
:
For
he
repeats
their
profaning
of
his
Name
four
times
.
This
Name
he
would
sanctify
,
i.e.
glorify
.
How
?
v.
25.
In
cleansing
them
from
their
filthiness
.
His
Name
,
while
it
pleads
for
them
,
mentions
their
demerits
,
that
Grace
might
appear
to
be
Grace
indeed
;
and
triumph
in
its
own
freeness
.
Our
sins
against
him
cannot
deserve
more
than
our
sufferings
for
him
;
and
even
they
are
not
worthy
of
the
glory
which
shall
be
revealed
,
Rom.
8.18
.
3.
Extent
of
his
Grace
.
Mercy
of
God
is
called
his
Riches
,
and
exceeding
Riches
of
Grace
.
Now
as
there
is
no
end
of
his
Holiness
,
which
is
his
Honour
;
neither
any
limits
set
to
his
Power
:
So
there
is
no
end
of
his
Grace
,
which
is
his
Wealth
;
no
end
of
his
Mines
:
Therefore
the
foulest
and
greatest
Sinners
are
the
fittest
for
Christ
to
manifest
the
abundant
riches
of
his
Graces
upon
:
For
it
must
needs
argue
a
more
vast
Estate
to
remit
great
Debts
,
and
many
thousands
of
Talents
,
than
to
forgive
some
fewer
Shillings
,
or
Pence
;
than
to
pardon
some
smaller
sins
in
men
of
a
more
unstain'd
Conversation
.
If
it
were
not
for
turning
and
pardoning
Mountainous
Sinners
,
we
should
not
know
so
much
of
God's
Estate
.
We
should
not
know
how
rich
he
were
,
or
what
he
were
worth
.
He
pardons
Iniquities
for
his
Name
sake
;
and
who
can
spell
all
the
Letters
of
his
Name
,
and
turn
over
all
the
Leaves
in
the
Book
of
Mercy
?
who
shall
say
to
his
Grace
,
as
he
does
to
the
Sea
,
Hitherto
shalt
thou
go
,
and
no
further
?
As
the
Heavens
are
of
a
vast
extension
,
which
like
a
great
Circle
encompass
the
Earth
,
which
lies
in
the
middle
like
a
little
Atome
,
in
comparison
of
that
vast
Body
of
Air
and
Aether
;
so
are
our
sins
to
the
extent
of
God's
Mercy
:
Isa
.
55.9
.
For
as
the
heavens
are
higher
than
the
earth
,
so
are
my
ways
higher
than
your
ways
,
and
my
thoughts
than
your
thoughts
.
Mens
sins
are
innumerable
,
yet
they
are
but
Cyphers
to
the
vast
Sums
of
Grace
which
are
every
day
expended
;
because
they
are
finite
,
but
Mercy
is
infinite
;
so
that
all
sins
in
the
World
put
together
,
cannot
be
of
so
large
an
extent
as
Mercy
:
because
being
every
one
of
them
finite
,
if
all
laid
together
cannot
amount
to
infinite
.
The
Gospel
is
intit'led
good
will
to
men
;
to
all
sorts
of
men
;
with
Iniquities
,
Transgressions
and
Sins
,
of
all
sorts
and
sizes
.
God
hath
stores
of
Mercy
lying
by
him
.
His
Exchequer
is
never
empty
,
Exod
.
34.7
.
Keeps
mercy
for
thousands
,
in
a
readiness
to
deal
it
upon
thousand
millions
of
Sins
,
as
well
as
millions
of
Persons
.
Abraham
,
Isaac
and
Jacob
,
and
all
that
were
before
,
have
not
wasted
it
;
and
if
God
were
to
proclaim
his
Name
again
,
it
is
the
same
still
,
for
his
Name
as
well
as
his
Essence
is
unchangeable
.
His
Grace
is
no
more
tied
to
one
Sin
,
than
't
is
to
one
Person
:
He
has
mercy
on
whom
he
will
,
and
his
Grace
can
pardon
what
Sins
he
will
:
Therefore
he
tells
them
,
Isa
.
55.7
.
that
he
would
multiply
Pardons
:
He
will
have
mercy
to
sute
every
sin
of
thine
,
and
a
Salve
for
every
Sore
:
Though
thy
sin
has
its
heights
,
and
depths
,
yet
he
will
heap
mercy
upon
mercy
,
till
he
makes
it
to
over-top
thy
sin
.
He
will
be
as
good
at
his
merciful
Arithmetick
,
as
thou
hast
been
at
thy
sinful
,
if
thou
dost
sincerely
repent
and
reform
.
Though
thou
multiply
thy
Sins
by
thousands
,
where
Repentance
goes
before
,
remission
of
sin
follows
without
limitation
;
when
Christ
gives
the
one
,
he
is
sure
to
second
it
with
the
other
.
Though
aggravating
Circumstances
be
never
so
many
,
yet
he
will
multiply
his
Mercies
as
fast
as
thou
canst
the
Sins
thou
hast
committed
.
He
hath
a
cleansing
Virtue
,
and
a
pardoning
Grace
for
all
Iniquities
and
Transgressions
,
Jer
.
33.8
.
And
I
will
cleanse
them
from
all
their
iniquity
,
whereby
they
have
sinned
against
me
:
And
I
will
pardon
all
their
iniquities
,
whereby
they
have
sinned
,
and
whereby
they
have
transgressed
against
me
.
't
is
three
times
repeated
,
to
shew
,
that
his
Mercy
should
be
as
large
as
their
Sin
,
though
there
was
not
a
more
sinful
Nation
upon
the
Earth
than
they
were
.
His
Justifying
and
Sanctifying
Grace
should
have
as
vast
an
extention
:
For
he
would
both
pardon
and
cleanse
them
.
Why
?
v.
9.
That
it
might
be
a
name
of
joy
,
and
praise
,
and
an
honour
to
him
before
all
the
Nations
of
the
Earth
.
't
is
so
great
,
that
Self-righteous
Persons
murmur
at
it
,
that
such
Swines
should
be
preferr'd
before
them
.
As
the
Eldest
Son
was
angry
that
his
Father
should
lavish
out
his
kindness
upon
the
Prodigal
,
more
than
upon
himself
,
Luke
15.28
.
4.
Compassionateness
of
it
.
The
formal
nature
of
Mercy
is
Tenderness
,
and
the
natural
effect
of
it
is
Relief
.
The
more
miserable
the
Object
,
the
more
compassionate
Human
Mercy
is
,
and
the
more
forward
to
assist
.
Now
that
Mercy
which
in
Man
is
a
Quality
,
in
God
is
a
Nature
.
How
would
the
infinite
tenderness
of
his
Nature
be
discover'd
,
if
there
were
no
Objects
to
draw
it
forth
?
It
would
not
be
known
to
be
Mercy
,
unless
it
were
shed
abroad
;
Nor
to
be
tender
Mercy
,
unless
it
relieved
great
and
oppressing
Miseries
.
For
Mercy
is
a
Quality
in
Man
that
cannot
keep
at
home
,
and
be
stow'd
under
Lock
and
Key
in
a
Man's
own
Breast
.
Much
less
in
God
,
in
whom
't
is
a
Nature
.
Now
the
greater
the
Disease
,
the
greater
is
that
Compassion
discover'd
to
be
,
wherewith
God
is
so
fully
stor'd
.
As
his
End
in
letting
the
Devil
pour
out
so
many
Afflictions
upon
Job
,
was
to
shew
his
pity
and
tender
mercy
in
relieving
him
;
Jam
.
5.11
.
You
have
heard
of
the
patience
of
Job
,
and
have
seen
the
end
of
the
Lord
,
that
the
Lord
is
very
pitiful
,
and
of
tender
mercy
.
So
in
permitting
the
Devil
to
draw
his
Elect
to
so
many
Sins
,
't
is
the
same
End
he
drives
at
.
And
he
is
more
pitiful
,
to
help
men
under
Sin
,
than
under
Affliction
:
because
the
guilt
of
one
Sin
is
a
greater
misery
than
the
burthen
of
a
thousand
Crosses
.
If
forgiveness
be
a
part
of
tenderness
in
Man
,
't
is
also
so
in
God
,
who
is
set
,
Eph.
4.32
.
as
a
Pattern
of
the
Compassion
we
are
to
shew
to
others
.
And
be
ye
kind
one
to
another
,
tender
hearted
,
forgiving
one
another
,
even
as
God
for
Christ's
sake
hath
forgiven
you
.
The
lower
a
man
is
brought
,
the
more
tender
is
that
Mercy
that
relieves
him
;
Psal
.
79.8
.
Let
thy
tender
mercies
speedily
prevent
us
:
for
we
are
brought
very
low
.
To
visit
them
that
sit
in
darkness
,
and
the
shadow
of
death
,
and
to
pardon
their
sins
,
is
call'd
mercy
with
this
Epithete
of
tender
,
Luke
1.77
,
78
,
79.
Through
the
tender
mercy
of
our
God
,
whereby
the
day-spring
from
on
high
hath
visited
us
.
And
so
't
is
indeed
,
when
he
visits
the
most
forlorn
Sinners
.
5.
Sincerity
,
and
pleasure
of
his
Grace
.
Ordinary
pardon
proceeds
from
his
delight
in
mercy
,
Mich
.
7.18
.
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
?
he
retaineth
not
his
anger
for
ever
,
because
he
delighteth
in
mercy
.
Therefore
the
more
of
his
Grace
he
lays
out
upon
any
one
,
the
more
excess
of
delight
he
hath
in
it
;
because
't
is
a
larger
effect
of
that
Grace
.
If
he
were
not
sincere
in
it
,
he
would
never
mention
mens
Sins
,
which
would
scare
them
from
him
,
rather
than
allure
them
to
him
.
If
he
were
not
sincere
,
he
would
never
change
the
heart
of
an
Enemy
,
and
shew
kindness
to
him
in
the
very
act
of
enmity
:
For
the
first
act
of
Grace
upon
us
is
quite
against
our
wills
.
And
man
is
so
far
from
being
active
in
it
,
that
he
is
contrary
to
it
.
In
primo
actionis
,
't
is
thus
with
a
man
,
though
not
in
primo
actu
:
For
in
the
first
act
of
Conversion
,
man
is
willing
,
though
not
in
the
first
moment
of
that
Act.
But
for
God
to
bestow
his
Grace
upon
us
against
our
wills
,
and
when
he
can
expect
no
suitable
recompence
from
us
,
evidences
the
purity
of
his
Affection
;
That
when
he
endured
so
many
contradictions
of
Sinners
against
himself
,
day
by
day
,
yet
he
is
resolv'd
to
have
them
,
and
does
seize
upon
them
,
though
they
struggle
and
fly
in
his
face
,
and
provoke
him
to
fling
them
off
.
't
is
so
much
his
delight
,
that
't
is
call'd
by
the
very
name
of
his
glory
;
Isa
.
58.8
.
The
glory
of
the
Lord
shall
follow
thee
,
i.e.
The
Mercy
of
the
Lord
should
follow
them
at
the
very
heels
.
And
when
they
call
,
it
should
answer
them
;
and
when
they
cry
,
he
would
,
like
a
watchful
guardian
Servant
,
cry
out
,
Here
I
am
.
So
that
he
never
lets
a
great
Sinner
,
when
chang'd
into
a
Penitent
,
wait
long
for
mercy
;
though
he
sometimes
lets
them
wait
long
for
a
sense
of
it
.
This
Mercy
is
never
so
delightful
to
him
,
as
when
't
is
most
glorious
;
and
't
is
most
glorious
,
when
it
takes
hold
of
the
worst
Sinners
.
For
such
Black
Spots
which
Mercy
wears
upon
its
face
,
makes
it
appear
more
beautiful
.
Christ
does
not
care
for
staying
,
where
he
has
not
opportunities
to
do
great
Cures
,
suitable
to
the
vastness
of
his
Power
,
Mark
6
5.
When
he
was
in
his
own
Country
,
he
could
do
no
great
Work
there
,
but
only
laid
his
hands
upon
a
few
sick
People
.
He
had
not
a
suitable
Employment
for
that
glorious
Power
of
working
Miracles
.
So
when
men
come
to
Christ
with
lighter
guilt
,
he
has
but
an
under-opportunity
given
him
,
and
with
a
kind
of
disadvantage
,
to
manifest
the
greatness
of
his
Charity
.
Though
he
has
so
much
Grace
and
Mercy
,
yet
he
cannot
shew
more
than
the
nature
and
exigence
of
the
opportunity
will
bear
;
and
so
his
Pleasure
doth
not
swell
so
high
,
as
otherwise
it
would
do
.
For
little
Sins
,
and
few
Sins
,
are
not
so
fit
an
Object
for
a
Grace
that
would
ride
in
triumph
.
Free
Grace
is
God's
Darling
,
which
he
loves
to
advance
;
and
't
is
never
more
advanc'd
,
than
when
it
beautifies
the
most
mis-shapen
Souls
.
3.
Power
.
The
Scripture
makes
Conversion
a
wonderful
Work
,
and
resembles
it
to
Creation
,
and
the
Resurrection
of
Christ
from
the
dead
,
&c.
1.
Creation
.
Conversion
simply
consider'd
,
is
concluded
by
Divines
to
be
a
greater
Work
than
Creation
:
For
God
puts
forth
more
Power
morally
in
Conversion
,
than
he
did
physically
in
Creation
.
The
World
was
Created
by
a
Word
;
but
many
Words
,
and
many
Acts
concur
to
Conversion
.
The
Heavens
are
call'd
the
Works
of
God's
Fingers
,
Psal
.
8.3
.
But
the
Gospel
in
the
effects
of
it
,
is
call'd
the
Arm
of
the
Lord
;
Isa
.
53.1
.
Men
put
not
their
Arm
to
a
thing
,
but
when
the
Work
requires
more
strength
than
the
Fingers
possess
.
't
is
the
power
of
God
to
Salvation
;
and
the
faith
it
works
is
begun
and
fulfill'd
with
power
,
2
Thess.
1.11
.
God
created
the
World
of
nothing
;
nothing
could
not
objectively
contribute
to
his
Design
,
as
Matter
does
to
a
Workman's
Intent
;
yet
neither
doth
it
oppose
him
,
because
't
is
nothing
.
As
soon
as
God
spake
the
word
,
this
Nothing
brings
forth
Sun
,
Moon
,
Stars
,
Earth
,
Trees
,
Flowers
,
all
the
garnish
of
Nature
out
of
its
barren
Womb
.
But
Sin
is
actively
disobedient
,
disputes
his
Commands
,
slights
his
Power
,
fortifies
it self
against
his
entrance
upon
the
heart
,
gives
not
up
an
inch
of
ground
without
a
contest
.
There
is
not
only
a
passive
indisposition
,
but
an
active
opposition
.
His
Creating
Power
drew
the
World
out
of
nothing
,
but
his
Converting
Power
frames
the
New
Creature
out
of
something
worse
than
nothing
.
Naturally
there
is
nothing
but
darkness
and
confusion
in
the
Soul
;
we
have
not
the
least
spark
of
divine
light
,
no
more
than
the
Chaos
had
,
when
God
commanded
light
to
shine
out
of
that
darkness
,
2
Cor
.
4.6
.
shin'd
in
our
hearts
.
To
bring
a
principle
of
light
into
the
heart
,
and
to
set
it
up
in
spight
of
all
the
opposition
that
the
Devil
,
and
a
man's
own
Corruption
makes
,
is
greater
than
Creation
.
As
the
power
of
the
Sun
is
more
seen
in
scattering
the
thickest
Mists
that
triumph
over
the
Earth
,
and
mask
the
face
of
the
Heavens
,
than
in
melting
the
small
Clouds
compacted
of
a
few
Vapors
;
so
it
must
needs
argue
a
greater
strength
to
root
out
those
great
Sins
that
were
twisted
and
inlaid
with
our
very
Nature
,
and
become
as
dear
to
us
as
our
right
Eye
,
and
right
Hand
,
than
a
few
Sins
that
have
taken
no
deep
root
.
Every
man
naturally
is
possess'd
with
a
hatred
of
God
,
and
doth
oppose
every
thing
which
would
restore
God
to
his
right
:
And
being
since
the
Fall
fill'd
with
a
desire
of
independency
,
which
is
daily
strengthn'd
with
new
recruits
,
and
loth
to
surrender
himself
to
the
power
and
direction
of
another
:
't
is
a
more
difficult
thing
to
tame
this
unruly
disposition
in
man's
heart
,
I
say
more
difficult
than
to
annihilate
him
,
and
new
create
him
again
.
As
't
is
more
easie
oftentimes
for
an
Artificer
to
make
a
new
piece
of
Work
,
than
to
repair
and
patch
up
an
old
one
that
is
out
of
frame
.
2.
Resurrection
.
Conversion
simply
is
so
call'd
,
Eph.
2.5
.
quickned
us
when
we
were
dead
.
And
the
Power
that
effects
it
,
is
the
same
Power
that
rais'd
Christ
from
the
dead
;
which
was
a
mighty
Power
,
that
could
remove
the
Stone
from
the
Grave
,
when
Christ
lay
with
all
the
Sins
of
the
World
upon
him
;
Eph.
1.19
,
20.
So
the
greater
the
Stone
is
upon
them
,
the
greater
is
God's
Power
to
remove
it
.
For
if
it
be
the
Power
of
God
simply
to
regenerate
Nature
,
and
to
put
a
new
Law
into
the
heart
,
and
to
qualify
the
Will
with
a
new
byas
to
comply
with
this
Law
;
and
to
make
them
that
could
not
endure
any
thoughts
of
Grace
,
not
to
endure
any
thoughts
of
Sin
;
't
is
a
greater
Power
sure
to
raise
a
man
from
that
death
,
wherein
he
has
lain
thirty
or
forty
years
rotten
and
putrified
in
the
Grave
:
For
if
Conversion
in
its
own
nature
be
Creation
and
Resurrection
,
this
must
needs
be
Creation
and
Resurrection
with
an
Emphasis
.
The
more
malignant
any
Distemper
is
,
and
the
more
fix'd
in
the
vital
Parts
,
and
complicated
with
other
Diseases
,
the
greater
is
the
Power
in
curing
it
:
For
a
Disease
is
more
easily
checkt
at
the
first
invasion
,
than
when
it
has
infected
the
whole
mass
of
Blood
,
and
become
Chronical
;
so
't
is
more
to
pull
up
a
Sin
,
or
many
Sins
,
that
have
spread
their
Roots
deep
,
and
stood
against
the
shock
of
many
blustring
winds
of
threatnings
,
than
that
which
is
but
a
Twig
,
and
newly
planted
.
3.
Traction
or
drawing
.
Drawing
implies
a
strength
.
If
Conversion
be
a
Traction
,
then
more
strength
is
required
to
draw
one
that
is
bound
to
a
Post
by
great
Cables
,
than
one
that
is
only
tied
by
a
few
Packthreads
;
one
that
has
millions
of
Weights
upon
him
,
than
one
that
hath
but
a
few
Pounds
.
4.
't
is
the
only
Miracle
Christ
hath
left
standing
in
the
World
,
and
declares
him
more
to
be
Christ
than
any
thing
.
When
John
sent
to
know
what
he
was
,
Luke
7.20
.
he
returns
no
other
account
but
a
list
of
his
Miracles
;
and
that
which
brings
up
the
Rear
as
the
greatest
,
is
,
the
poor
,
{αβγδ}
,
are
Evangeliz'd
.
't
is
not
to
be
taken
actively
,
of
the
Preaching
the
Gospel
;
but
passively
,
they
were
wrought
upon
by
the
Gospel
,
and
became
Gospell'd
People
,
transformed
into
the
Mould
of
it
.
For
else
it
would
bear
no
analogy
to
the
other
Miracles
.
The
Deaf
heard
,
and
the
Dead
were
rais'd
;
they
had
not
only
Exhortations
to
hear
,
but
the
effects
were
wrought
upon
them
.
So
these
words
import
not
only
the
preaching
of
the
Gospel
to
them
,
but
the
powerful
operation
of
the
Gospel
in
them
.
't
is
not
so
great
a
work
to
raise
many
thousands
kill'd
in
a
Battel
,
as
to
gospellize
one
dead
Soul
.
't
is
a
miracle
of
Power
to
transform
a
ravenous
Wolf
into
a
gentle
Lamb
,
a
furious
Lyon
into
a
meek
Dove
,
a
nasty
Sink
into
a
clear
Fountain
,
a
stinking
Weed
into
a
fragrant
Rose
,
a
Toad
or
Viper
into
a
Man
endued
with
Rational
Faculties
and
Moral
Endowments
;
and
so
to
transform
a
filthy
Swine
into
a
King
and
Priest
unto
God
.
In
Conquests
of
this
nature
does
Divine
Power
appear
glorious
.
't
is
some
strength
to
polish
a
rough
Stone
taken
out
of
the
Quarry
,
and
hew
it
into
the
Statue
of
a
great
Prince
;
but
more
to
make
this
Statue
a
living
Man
.
Worse
Stones
than
these
doth
God
make
Children
,
not
only
to
Abraham
,
but
to
himself
,
even
the
Gentiles
which
were
accounted
Grot
.
Mat
.
3.9
.
Stones
by
the
Jews
,
and
are
call'd
Stones
in
Scripture
for
the
worshipping
Idols
.
What
Power
must
that
be
,
which
can
stop
the
Tide
of
the
Sea
,
and
make
it
suddenly
recoil
back
?
what
vast
Power
must
that
be
,
that
can
change
a
black
Cloud
into
a
glorious
Sun
?
This
,
and
more
doth
God
do
in
Conversion
.
He
doth
not
only
take
smooth
Pieces
of
the
softest
Matter
,
but
the
ruggedest
Timber
full
of
Knots
,
to
plain
and
shew
both
his
Strength
and
Art
upon
.
4.
Wisdom
.
The
work
of
Grace
being
a
new
Creation
,
is
not
only
an
Act
of
God's
Power
,
but
of
his
Wisdom
;
as
the
Natural
Creation
was
.
As
he
did
in
contriving
the
Platform
of
Grace
,
and
in
bringing
Christ
upon
the
Stage
,
so
also
in
the
particular
distributions
of
it
,
he
acts
according
to
Counsel
,
and
that
Infinite
too
,
even
the
Counsel
of
his
own
Will
,
Eph.
1.11
.
The
Apostle
having
discoursed
before
,
v.
9.
of
God's
making
known
the
Mystery
of
his
Will
in
and
through
Christ
:
And
v.
11.
of
the
dispensation
of
this
Grace
,
in
bestowing
an
Inheritance
,
being
predestinated
according
to
the
purpose
of
him
,
who
works
all
things
according
to
the
counsel
of
his
own
will
:
He
doth
not
say
,
God
predestinated
us
according
to
the
Counsel
of
his
own
Will
,
but
refers
it
to
all
he
had
said
before
,
viz.
of
his
making
known
the
Mystery
of
Christ
,
and
their
obtaining
an
Inheritance
.
And
v.
8.
speaking
before
of
the
pardon
of
Sin
in
the
Blood
of
Christ
,
according
to
the
riches
of
God's
Grace
,
wherein
,
saith
he
,
He
hath
abounded
towards
us
in
all
wisdom
:
As
there
was
abundance
of
Grace
set
apart
,
to
be
dealt
out
,
so
there
was
abundance
of
Wisdom
,
even
all
God's
Wisdom
employ'd
in
the
distribution
of
it
.
The
restoring
of
God's
Image
requires
at
least
as
much
Wisdom
,
as
the
first
Creating
of
it
.
And
the
application
of
Redemption
,
and
bestowing
of
Pardoning
and
Converting
Grace
,
is
as
much
an
Act
of
God's
Prudence
,
as
the
Contrivance
of
it
was
of
his
Counsel
.
Grace
,
or
a
gracious
Man
in
respect
of
his
grace
,
is
call'd
God's
workmanship
,
Eph.
2.10
.
{αβγδ}
,
not
{αβγδ}
;
Work
of
his
Art
,
as
well
as
strength
and
operation
of
his
Mind
as
well
as
his
Hand
.
His
Poem
,
not
barely
a
Work
of
Omnipotency
,
but
an
intellectual
Spark
.
A
new
Creature
is
a
curious
Piece
of
Divine
Art
,
fashion'd
by
God's
Wisdom
to
set
forth
the
praise
of
the
Framer
.
As
a
Poem
is
by
a
Man's
Reason
and
Fancy
,
to
publish
the
Wit
and
Parts
of
the
Composer
.
't
is
a
great
Skill
of
an
Artificer
,
with
a
mixture
of
a
few
Sands
and
Ashes
,
by
his
breath
to
blow
up
such
a
clear
and
diaphanous
body
as
Glass
,
and
frame
several
Vessels
of
it
for
several
uses
.
't
is
not
barely
his
breath
that
does
it
,
for
other
men
have
breath
as
well
as
he
;
but
't
is
breath
manag'd
by
Art.
And
is
it
not
a
marvellous
Skill
in
God
,
to
make
a
miry
Soul
so
pure
and
chrystalline
on
a
sudden
;
to
endue
a
Swine
with
a
Divine
Nature
,
and
by
a
powerful
word
to
frame
so
beautiful
a
Medal
as
a
new
Creature
is
?
The
more
intricate
and
knotty
any
Business
is
,
the
more
eminent
is
a
man's
Ability
in
effecting
it
.
The
more
desperate
the
Wound
is
,
the
more
honourable
is
the
Chyrurgion's
Ability
in
the
Cure
.
Christ's
healing
a
Soul
that
is
come
to
the
last
gasp
,
and
given
over
by
all
for
lost
,
shews
more
of
Art
,
than
setting
right
an
ordinary
Sinner
.
Our
Apostle
takes
notice
of
the
Wisdom
of
God
in
his
own
Conversion
here
:
For
when
he
relates
the
History
of
it
,
he
breaks
out
into
an
Hallelujah
,
and
sends
up
a
Volley
of
Praises
to
God
for
the
grace
he
had
obtain'd
.
And
in
that
Doxology
,
he
puts
an
Emphasis
on
the
Wisdom
of
God
,
v.
17.
Now
unto
the
King
eternal
,
immortal
,
invisible
,
the
only
wise
God
,
be
honour
,
and
glory
,
for
ever
and
ever
.
Only
Wise
God
;
Only
,
which
he
does
not
add
to
any
other
Attribute
,
he
there
gives
him
.
This
Wisdom
appears
,
1.
In
the
Subjects
he
chuseth
;
we
'll
go
no
further
than
the
Example
in
our
Text
.
Our
Apostle
seems
to
be
a
man
full
of
heat
and
zeal
.
And
the
Church
already
had
felt
the
smart
of
his
Activity
;
insomuch
,
that
they
were
afraid
to
come
at
him
after
his
change
,
or
to
admit
him
into
their
company
,
imagining
that
his
Fury
was
not
chang'd
,
but
disguis'd
;
and
he
of
an
open
Persecutor
,
turn'd
Trepaner
,
Acts
9.26
.
None
can
express
better
what
a
Lyon
he
was
than
he
doth
himself
,
Acts
26.10
,
11.
Many
of
the
saints
did
I
shut
up
in
prison
,
having
received
authority
from
the
chief
Priests
;
and
when
they
were
put
to
death
,
I
gave
my
voice
against
them
.
And
I
punished
them
oft
in
every
synagogue
,
and
compelled
them
to
blaspheme
;
and
being
exceedingly
mad
against
them
,
I
persecuted
them
even
unto
strange
cities
.
He
seems
also
to
have
been
a
Man
of
a
high
and
ambitious
Spirit
.
This
Persecuting
probably
was
acted
so
vigorously
by
him
,
to
ingratiate
himself
with
the
Chief
Priests
,
and
as
a
means
to
step
into
Preferment
;
for
which
he
was
endewed
with
Parts
,
and
Learning
,
and
would
not
want
Zeal
and
Industry
to
attain
it
.
He
seems
to
be
of
a
proud
Spirit
,
by
the
temptation
which
he
had
,
2
Cor
.
12.7
.
lest
I
should
be
exalted
above
measure
.
He
speaks
it
twice
in
that
Verse
,
intimating
that
his
Natural
Disposition
led
him
to
be
lifted
up
with
any
Excellency
he
had
:
And
usually
God
doth
direct
his
Battery
to
beat
down
that
which
is
the
Sin
of
our
Constitution
.
He
was
a
man
of
a
very
honest
mind
,
and
was
forward
in
following
every
Point
his
Conscience
directed
him
to
:
For
what
he
did
against
Christ
,
he
did
according
to
the
Dictates
of
his
Conscience
,
as
then
inform'd
,
Acts
26.9
.
I
verily
thought
with
my self
,
i.e.
in
my
Conscience
,
that
I
ought
,
not
that
I
might
,
but
that
it
was
his
Duty
.
His
Error
commanded
with
the
same
power
that
Truth
does
where
it
reigns
.
Now
it
discovers
the
Wisdom
of
God
to
lay
hold
of
this
man
,
thus
temper'd
,
who
had
honesty
to
obey
the
Dictates
of
a
rightly
inform'd
Conscience
,
as
well
as
those
of
an
Erroneous
one
;
Zeal
to
execute
them
,
and
height
of
Spirit
to
preserve
his
Activity
from
being
blunted
by
any
opposition
;
and
Parts
and
Prudence
for
the
management
of
all
these
.
I
say
,
to
turn
these
Affections
and
Excellencies
to
run
in
a
heavenly
Channel
,
and
to
guide
this
Natural
Passion
and
Heat
for
the
service
and
advancement
of
that
Interest
which
before
he
endeavour'd
to
destroy
,
and
for
the
propagation
of
that
Gospel
which
before
he
persecuted
,
is
an
effect
of
a
wonderful
Wisdom
;
As
't
is
a
Rider's
Skill
to
order
the
Mettle
of
a
headstrong
Horse
for
his
own
use
,
to
carry
him
on
in
his
Journy
.
2.
This
Wisdom
appears
in
the
Time
.
As
Man's
Wisdom
doth
consist
as
well
in
timing
his
Actions
,
as
contriving
the
models
of
them
;
so
doth
God's
.
He
lays
hold
of
the
fittest
Opportunities
to
bring
his
wonderful
Providences
upon
the
Stage
.
He
hath
his
set
time
to
deliver
his
Church
from
her
Enemies
,
Psal
.
1●2
.
13
.
And
he
hath
his
set
time
also
to
deliver
every
particular
Soul
,
that
he
intends
to
make
a
Member
of
his
Church
,
from
the
Devil
.
He
waits
the
fittest
Season
to
manifest
his
Grace
,
Isa
.
30.18
.
Therefore
will
the
Lord
wait
that
he
may
be
gracious
unto
you
.
Why
?
For
the
Lord
is
a
God
of
judgment
,
i.e.
a
God
of
Wisdom
:
Therefore
will
time
things
for
the
best
advantage
,
both
of
his
glory
,
and
the
Sinner's
good
.
His
timing
of
his
Grace
was
excellent
in
the
Conversion
of
Paul
.
1.
In
respect
of
himself
.
There
could
not
be
a
fitter
time
to
glorify
his
Grace
,
than
when
Paul
was
almost
got
to
the
length
of
his
Chain
;
almost
to
the
Sin
against
the
Holy
Ghost
.
For
if
he
had
had
but
a
little
more
light
,
and
done
that
out
of
malice
,
which
he
did
out
of
ignorance
,
he
had
been
lost
for
ever
.
He
obtain'd
mercy
,
why
?
because
he
did
it
ignorantly
,
v.
13.
As
I
said
before
,
he
follow'd
the
dictates
of
his
Conscience
:
For
if
he
had
had
knowledge
suitable
to
his
fury
,
it
had
been
the
unpardonable
Sin
.
Christ
suffer'd
him
to
run
to
the
brink
of
Hell
,
before
he
laid
hold
upon
him
.
2.
In
respect
of
others
.
He
is
converted
at
such
a
time
,
when
he
went
as
full
of
madness
as
a
Toad
of
Poyson
,
to
spit
it
out
against
the
poor
Christians
at
Damascus
;
arm'd
with
all
the
Power
and
Credential
Letters
the
High
Priest
could
give
him
,
who
without
question
promised
himself
much
from
his
industry
.
And
when
he
was
almost
at
his
Journy's
end
,
ready
to
execute
his
Commission
,
Acts
9.3
.
And
as
he
journied
,
he
came
near
Damascus
.
About
half
a
mile
from
the
City
,
as
Gulielmus
Tyrius
thinks
Turin
.
in
loc
.
;
At
this
very
time
Christ
grapples
with
him
,
outwrestles
all
his
Bedlam
Principles
,
secures
Paul
from
Hell
,
and
his
Disciples
from
their
fears
of
him
.
Behold
the
Nature
of
this
Hawk
chang'd
,
just
as
he
was
going
to
fasten
upon
the
Partridge
.
Christ
might
have
converted
Paul
sooner
,
either
when
Paul
had
heard
of
some
of
his
Miracles
;
for
perhaps
Paul
was
resident
at
Jerusalem
at
the
time
of
Christ's
preaching
in
Judaea
:
For
he
was
brought
up
in
Jerusalem
at
the
Feet
of
Gamaliel
,
Acts
22.3
.
who
was
one
of
the
Council
,
Acts
5.34
.
He
might
have
converted
him
when
he
heard
Stephen
make
that
Elegant
and
Convincing
Oration
in
his
own
defence
,
Acts
7.
Or
when
he
saw
Stephen's
Constancy
,
Patience
and
Charity
in
his
Suffering
;
which
might
somewhat
have
startled
a
moral
Man
,
as
Paul
was
,
and
made
him
look
about
him
.
But
Christ
omits
the
doing
of
it
at
all
these
Opportunities
,
and
suffers
him
to
kick
against
the
pricks
of
Miracles
,
Admonitions
and
Arguments
of
Stephen
and
others
:
Yet
hath
his
Eye
upon
him
all
along
in
a
special
manner
,
Acts
7.58
.
He
is
there
nam'd
,
when
none
else
are
;
witnesses
laid
their
clothes
at
a
young
man's
feet
,
nam'd
Saul
.
And
Acts
8.1
.
Saul
was
consenting
to
his
death
;
was
there
none
else
that
had
a
hand
in
it
?
The
Spirit
of
God
takes
special
notice
of
Saul
here
;
he
runs
in
God's
mind
,
yet
God
would
not
stop
his
fury
.
And
Acts
8.3
.
As
for
Saul
,
he
made
havock
of
the
Church
.
Did
no
body
else
shew
as
much
Zeal
and
Cruelty
as
Saul
?
sure
he
must
have
some
Instruments
with
him
;
yet
we
hear
none
nam'd
but
Saul
.
And
Act.
9.1
.
Saul
yet
breathing
,
&c.
yet
,
as
much
as
to
say
,
he
shall
not
do
so
long
.
I
shall
have
a
fit
time
to
meet
with
him
presently
.
And
was
it
not
a
fit
time
,
when
the
Devil
hop'd
to
rout
the
Christians
by
him
?
when
the
High
Priests
assur'd
themselves
success
from
this
man's
passionate
Zeal
,
when
the
Church
travelled
with
throws
of
fear
of
him
.
But
Christ
sent
the
Devil
sneaking
away
for
the
loss
of
such
an
active
Instrument
,
frustrates
all
the
Expectations
of
the
High
Priests
,
and
calms
all
the
stormy
Fears
of
his
Disciples
:
For
Christ
sets
him
first
a
preaching
at
Damascus
in
the
very
Synagogues
which
were
to
assist
him
in
his
cruel
Design
,
Acts
9
20
,
22.
And
straightway
he
preached
Christ
in
the
synagogues
,
that
he
is
the
son
of
God
,
and
increased
the
more
in
strength
,
and
confounded
the
Jews
which
dwelt
at
Damascus
,
proving
that
this
is
very
Christ
.
Did
not
Christ
shew
himself
to
be
a
God
of
Judgment
here
?
He
sat
watching
in
Heaven
for
this
Season
,
to
turn
Paul
with
the
greatest
advantage
.
His
Wisdom
answers
many
Ends
at
once
,
and
kill'd
so
many
Birds
with
one
Stone
.
He
struck
dead
at
one
blow
Paul's
Sin
,
his
Peoples
Fears
,
the
High
Priest's
Expectations
,
and
the
Devil's
Hopes
.
He
triumphs
over
his
Enemies
,
secures
his
Friends
,
saves
Paul's
Soul
,
and
promotes
his
Interest
by
him
;
he
disappoints
the
Devil
of
his
Expectations
,
and
Hell
of
her
longing
.
3.
This
Wisdom
appears
,
to
keep
up
the
Credit
of
Christ's
Death
.
The
great
Excellency
of
Christ's
Sacrifice
,
wherein
it
transcends
the
Sacrifices
under
the
Law
,
is
,
because
it
perfectly
makes
an
atonement
for
all
Sins
;
It
first
satisfies
God
,
and
then
calms
the
Conscience
,
which
they
could
not
do
,
Heb
.
10.1
,
2.
for
there
was
a
conscience
of
Sin
after
their
Sacrifices
.
The
tenor
of
the
Covenant
of
Grace
which
God
makes
with
his
People
,
is
upon
the
account
of
this
Sacrifice
,
Heb
.
10.16
,
17.
This
is
the
covenant
I
will
make
with
them
.
V.
17.
And
their
sins
and
iniquities
will
I
remember
no
more
;
Now
where
remission
of
these
is
,
there
is
no
more
offering
for
sin
.
This
Covenant
extends
not
only
to
little
Sins
,
for
there
is
no
limitation
;
great
Sins
are
included
:
Therefore
Christ
satisfied
for
great
Sins
,
or
else
if
ever
they
be
pardon'd
,
there
must
be
another
Sacrifice
,
either
of
himself
,
or
some
other
,
which
the
Apostle
,
upon
the
account
of
this
Covenant
,
asserts
there
need
not
be
;
because
this
Sacrifice
was
compleat
,
otherwise
there
would
be
a
remembrance
of
Sin
:
As
the
Covenant
implied
the
compleatness
of
Christ's
Satisfaction
,
so
the
continual
fulfilling
or
application
of
the
tenor
of
the
Covenant
,
implies
the
perpetual
savour
and
force
of
this
Sacrifice
.
And
indeed
when
God
deliver'd
him
up
,
he
intended
it
for
the
greatest
Sins
.
Rom.
4.25
.
He
was
deliver'd
for
our
offences
,
{αβγδ}
,
which
signifies
not
stumbling
,
but
falling
.
Not
a
light
,
but
a
great
transgression
.
Now
if
Christ's
Death
be
not
satisfactory
for
great
Debts
,
Christ
must
be
too
weak
to
perform
what
God
intended
by
him
,
and
so
Infinite
Wisdom
was
frustrate
of
its
Intention
,
which
cannot
,
nor
ought
not
to
be
imagin'd
.
Now
therefore
God
takes
the
greatest
Sinners
to
shew
,
1.
First
the
Value
of
this
Sacrifice
.
If
God
should
only
entertain
men
of
a
lighter
guilt
,
Christ's
Death
would
be
suspected
to
be
too
low
a
Ransom
for
Monstrous
Enormoties
;
and
that
his
Treasure
was
sufficient
for
the
satisfaction
of
smaller
Debts
,
but
a
penury
of
Merit
to
discharge
Talents
;
which
had
not
been
a
Design
suitable
to
the
grandeur
of
Christ
,
or
the
infiniteness
of
that
Mercy
God
proclaims
in
his
Word
.
But
now
the
Conversion
of
Giantlike
Sinners
doth
credit
the
Atonement
which
Christ
made
;
and
is
a
great
renewed
Approbation
of
the
infinite
Value
of
it
,
and
its
equivalency
to
God's
Demands
:
For
it
bears
some
analogy
to
the
Resurrection
of
Christ
,
which
was
God's
general
Acquittance
to
Christ
,
to
evidence
the
sufficiency
of
his
Payment
.
And
the
justification
of
every
Sinner
is
a
branch
of
that
Acquittance
given
to
Christ
at
his
Resurrection
;
Rom.
4.25
.
Rais'd
again
for
our
justification
.
And
a
particular
Acquittance
to
Christ
for
that
particular
Soul
he
had
the
charge
of
from
his
Father
.
All
that
Power
that
works
in
the
first
creation
of
Grace
,
or
the
progress
of
Regeneration
,
bears
some
proportion
to
the
acquitting
and
approving
Power
manifested
in
Christ's
Resurrection
.
Eph.
1.19
,
20.
And
what
is
the
exceeding
greatness
of
his
power
to
usward
,
who
believe
according
to
the
working
of
his
mighty
power
which
he
wrought
in
Christ
when
he
rais'd
him
from
the
dead
.
In
v.
17
,
18.
the
Apostle
prays
for
the
carrying
on
the
work
of
Grace
and
Regeneration
begun
in
them
,
that
they
might
more
clearly
understand
that
Power
which
wrought
in
Christ
;
viz.
that
approving
Power
of
what
Christ
has
done
,
which
he
exerts
daily
in
Conversion
,
and
in
the
effects
of
it
.
For
by
raising
any
Soul
from
a
death
in
Sin
,
God
doth
evidence
the
particular
value
of
Christ's
Blood
for
that
Soul
,
as
he
did
in
raising
Christ
,
evidence
the
general
fulness
of
that
Satisfaction
.
And
this
he
will
do
even
to
the
end
of
the
World
,
Eph.
2.6
,
7.
rais'd
us
up
together
with
Christ
:
—
Kindness
through
Christ
Jesus
.
All
his
Grace
in
all
Ages
,
even
to
the
end
of
the
World
,
shall
run
through
this
Channel
,
to
put
Credit
and
Honour
upon
Christ
.
Now
the
greater
the
Sin
is
that
is
pardon'd
,
and
the
greater
the
Sinner
is
that
is
converted
,
the
more
it
shews
the
sufficiency
of
the
Price
Christ
paid
.
2.
The
Virtue
of
this
Sacrifice
.
He
is
a
Priest
for
ever
,
Heb
.
7.17
.
and
therefore
the
Virtue
as
well
as
the
Value
of
his
Sacrifice
remains
for
ever
:
He
hath
obtained
an
eternal
redemption
,
Heb
.
9.12
.
i
.
e
.
a
Redemption
of
an
Eternal
Efficacy
.
As
long
as
men
receive
any
Venom
from
the
fiery
Serpent
,
they
may
be
healed
by
the
Antitype
of
the
Brazen
one
,
though
it
were
so
many
years
since
he
was
lifted
up
.
And
those
who
are
stung
all
over
,
as
well
as
those
who
are
bitten
but
in
one
part
,
may
by
a
believing
looking
upon
him
,
draw
virtue
from
him
as
diffusive
as
their
Sin
.
Now
the
new
Conversions
of
Men
of
extraordinary
guilt
,
proclaims
to
the
world
,
that
the
fountain
of
his
Blood
is
inexhaustible
;
that
the
virtue
of
it
is
not
spent
,
and
drain'd
,
though
so
much
hath
been
drawn
out
of
it
for
these
Five
thousand
years
and
upwards
for
the
cleansing
of
Sins
past
before
his
coming
,
and
Sins
since
his
Death
.
This
evidences
that
his
Priesthood
now
is
of
as
much
efficacy
as
his
Sufferings
on
Earth
were
valuable
;
and
that
his
Merit
is
as
much
in
virtue
above
our
Iniquity
,
as
his
Person
is
in
excellency
above
our
Nothingness
.
He
can
wash
the
Tawny
American
,
as
well
as
the
Moral
Heathen
;
and
make
the
Black
Aethiopian
as
white
as
the
most
Virtuous
Philosopher
.
God
fastens
upon
the
worst
of
Men
sometimes
,
to
adorn
the
Cross
of
Christ
;
and
maketh
them
Eminent
Testimonies
of
the
power
of
Christ's
Death
.
He
made
his
grave
with
the
wicked
,
Isa
.
53.9
.
Heb
.
He
shall
give
the
Wicked
(
not
Grave
)
and
the
rich
in
his
death
.
God
shall
make
Man
wallowing
in
sinful
Pleasures
,
tied
to
the
Blandishments
and
Profits
of
the
World
,
to
come
to
Christ
,
and
comply
with
him
,
to
be
standing
Testimonies
in
all
Ages
of
the
Virtue
of
his
Sufferings
.
4.
For
the
fruitfulness
of
this
Grace
in
the
Converts
themselves
.
The
most
rugged
Souls
prove
most
eminent
in
Grace
upon
their
Conversion
,
as
the
most
Orient
Diamonds
in
India
,
which
are
naturally
more
rough
,
are
most
bright
and
sparkling
when
cut
and
smooth'd
.
Men
usually
sprout
up
in
stature
after
shattering
Agues
.
It
increaseth
,
1.
Thankfulness
.
Converts
only
are
fit
to
shew
forth
the
Praises
of
Christ
,
1
Pet
.
2.9
.
That
you
should
shew
forth
the
praises
of
him
,
who
hath
call'd
you
out
of
darkness
into
his
marvellous
light
;
{αβγδ}
,
the
Virtues
of
Christ
.
The
end
why
God
sets
Men
at
liberty
from
Prisons
and
Dungeons
,
and
from
fear
of
Death
and
Condemnation
for
great
Sins
,
is
,
that
they
may
be
fitted
,
and
gain
a
commodious
standing
,
to
publish
to
the
World
the
Virtues
of
him
;
i.e.
the
Mercy
,
Meekness
,
Patience
,
Bounty
,
Truth
,
and
other
Royal
Perfections
of
Christ
.
Men
at
their
first
Conversion
receive
the
Grace
of
God
with
astonishment
;
for
't
is
{αβγδ}
,
1
Pet
.
2.9
.
most
amazing
at
the
first
appearance
of
it
;
as
the
Northern
Nations
that
want
the
Sun
for
some
Months
in
the
Winter
,
are
ready
to
Deify
it
when
it
appears
in
their
Horizon
:
For
the
thickness
of
the
foregoing
Darkness
makes
the
lustre
of
the
Sun
more
admirable
.
But
suppose
a
man
had
been
all
his
life-time
like
a
Mole
under
ground
,
and
had
never
seen
so
much
as
the
light
of
a
Candle
,
and
had
a
view
of
that
weak
Light
at
a
distance
,
how
would
he
admire
it
,
when
he
compares
it
with
his
former
Darkness
?
But
if
he
should
be
brought
further
,
to
behold
the
Moon
with
its
train
of
Stars
,
his
Amazement
would
increase
with
the
Light
.
But
let
this
Person
behold
the
Sun
,
be
touched
with
its
warm
Beams
,
and
enjoy
the
pleasure
of
seeing
those
Rarities
which
the
Sun
discovers
,
he
will
bless
himself
,
adore
it
,
and
embrace
that
Person
that
led
him
to
enjoy
such
a
Benefit
.
And
the
blackness
of
that
Darkness
he
sat
in
before
,
will
endear
the
present
Splendor
to
him
,
swell
up
such
a
spring
tide
of
astonishment
,
as
that
there
shall
be
no
more
spirit
in
him
.
God
lets
men
sit
long
in
the
shadow
of
death
,
and
run
to
the
utmost
of
Sin
,
before
he
stops
them
,
that
their
Danger
may
enhance
their
Deliverance
.
We
admire
more
when
we
are
pull'd
out
of
danger
,
than
when
we
are
prevented
from
running
into
it
.
A
Malefactor
will
be
more
thankful
for
a
Pardon
,
when
it
comes
just
as
he
is
going
to
be
turn'd
off
.
If
there
be
degrees
of
Harmony
in
Heaven
,
without
question
the
Convert
Thief
on
the
Cross
warbles
out
louder
Notes
than
others
,
because
he
had
little
time
to
do
it
on
Earth
;
and
his
Engagements
are
the
greater
,
because
Christ
took
him
in
his
Arms
when
he
was
hanging
over
Hell
.
When
Paul
writ
this
Epistle
to
Timothy
,
he
was
about
55
years
of
age
,
and
yet
those
20
years
run
out
since
his
Conversion
had
not
stifled
his
Admiration
,
nor
dampt
his
Thankfulness
for
Converting
Grace
.
Take
a
prospect
of
it
in
this
Chapter
,
v.
12
,
13.
And
I
thank
Christ
Jesus
our
Lord
,
who
hath
enabled
me
,
for
that
he
counted
me
faithful
,
putting
me
into
the
Ministry
,
who
was
before
a
blasphemer
,
and
a
persecutor
,
and
injurious
.
I
thank
Christ
Jesus
our
Lord
.
He
seems
to
set
his
Sin
and
God's
Mercy
in
opposition
.
I
was
Injurious
,
but
I
obtain'd
mercy
.
I
was
a
Blasphemer
,
but
I
obtained
,
&c.
I
—
mercy
.
Who
would
imagine
,
but
that
of
all
Persons
he
should
have
past
by
me
,
while
he
had
taken
this
or
that
polished
Pharisee
,
this
or
that
Doctor
of
Morality
?
but
that
he
should
overlook
them
,
and
set
his
eye
upon
me
,
so
injurious
,
such
a
Blasphemer
,
such
a
Persecutor
!
A
great
Sinner
,
when
he
reflects
upon
his
Sin
,
wonders
that
a
But
was
not
made
at
him
.
You
find
that
no
Apostle
gives
such
Epithetes
to
the
Grace
of
God
as
our
Apostle
does
.
None
so
Seraphical
in
his
admiring
Expressions
.
Riches
of
Grace
,
Exceeding
Riches
of
Grace
,
Abundant
Grace
,
Riches
of
Glory
,
Unsearchable
Riches
of
Grace
.
He
never
speaks
of
Grace
without
an
Emphasis
.
Single
Grace
,
and
single
Mercy
would
not
serve
his
turn
.
2.
Love
and
Affection
.
Mary
Magdalen
,
out
of
whom
Christ
had
cast
seven
Devils
,
was
most
early
in
her
affection
,
to
bestow
her
provision
of
Spices
upon
the
dead
Body
of
her
Saviour
.
The
fire
of
Grace
cannot
be
stifled
,
but
will
break
out
in
glory
to
God
.
This
is
such
a
Grace
,
that
Man
in
innocency
could
not
have
exercis'd
in
such
a
height
;
because
now
the
Sinner
is
not
only
in
his
own
sight
unworthy
of
pardon
,
but
worthy
of
the
greatest
hatred
and
punishment
.
You
scarce
find
your selves
possessed
with
greater
affection
to
any
,
than
those
who
have
been
Instruments
to
free
you
from
your
sinful
Fetters
.
How
often
do
you
bless
them
,
could
pull
out
your
Eyes
for
them
,
and
think
all
ways
too
little
to
manifest
the
sense
of
your
obligations
to
them
!
And
doth
the
Instrument
carry
away
all
?
surely
God
has
the
greatest
Sacrifice
of
Affection
,
when
the
Convert
considers
that
his
powerful
Grace
was
the
principal
Agent
to
draw
him
out
of
this
spiritual
Mire
.
As
when
a
Present
is
sent
to
you
,
you
shew
a
Courtesy
to
the
Servant
,
but
the
chief
part
of
your
kindness
is
devoted
to
the
Master
that
sent
him
.
What
flames
of
Love
,
raptures
of
Joy
,
transports
of
Affection
,
boilings
of
Courage
for
God
in
a
young
Convert
!
The
Soul
is
most
couragious
for
God
at
first
Conversion
,
because
't
is
then
most
stor'd
with
Comforts
;
and
is
so
struck
into
amazement
at
the
marvellous
light
which
darts
upon
him
,
that
he
is
ambitious
to
be
a
Martyr
for
God
presently
;
Heb
.
10.32
.
After
that
you
were
illuminated
,
you
endured
a
great
fight
of
afflictions
.
Grace
is
not
only
attended
with
Afflictions
,
but
bestows
a
Courage
upon
a
Convert
to
endure
them
.
The
Soul
then
thinks
it
is
able
to
undergo
any
thing
for
God
,
who
hath
bestow'd
so
much
Grace
upon
it
.
A
Christian
hath
the
greatest
love
to
Christ
at
the
first
turning
to
him
:
For
since
the
horror
of
all
his
Sins
,
and
the
natural
ugliness
and
deformity
of
that
which
he
has
serv'd
so
long
,
comes
with
a
full
sense
upon
him
;
And
since
the
admirable
Excellency
of
Christ
shines
upon
him
,
which
is
a
sight
he
was
never
acquainted
with
before
;
the
greatness
of
the
danger
he
was
in
,
and
the
incomparable
love
which
beams
upon
him
from
his
believing
a
Saviour
,
fills
his
Affection
with
full
Sails
.
Thus
do
men
,
who
have
been
tossed
in
a
dangerous
Tempest
,
afflicted
with
the
darkness
of
the
night
,
as
well
as
their
danger
,
rejoice
,
and
welcome
the
Rising
Sun
in
the
Morning
,
which
dispels
their
tumultuous
Fears
,
as
well
as
those
gloomy
Shadows
.
God
permits
a
man's
Sins
to
abound
,
that
his
Love
after
pardon
may
abound
too
;
Luke
7.47
.
Her
sins
which
are
many
,
are
forgiven
:
for
she
loved
much
.
{αβγδ}
,
Therefore
,
't
is
the
consequent
,
not
the
cause
of
remission
.
And
this
interpretation
agrees
best
with
the
following
words
,
To
whom
little
is
forgiven
,
the
same
loves
little
.
't
is
more
consonant
to
Reason
,
that
where
there
are
greater
Mercies
,
there
should
be
greater
returns
of
Affection
.
Remission
of
Sins
is
the
greatest
evidence
of
God's
Love
,
and
therefore
should
be
the
greatest
incentive
of
ours
.
And
indeed
Christ
never
appears
to
a
Penitent
with
a
more
comely
air
in
his
Countenance
,
than
upon
the
removal
of
great
Judgments
,
or
the
pardon
of
great
Sins
.
Isa
.
4.2
.
In
that
day
shall
the
branch
of
the
Lord
be
beautiful
and
glorious
,
and
the
fruit
of
the
earth
shall
be
excellent
and
comely
,
for
them
that
are
escaped
of
Israel
.
In
that
day
,
in
what
day
?
After
great
Judgments
,
v.
1.
and
in
the
foregoing
Chapter
,
in
purging
away
great
filth
,
v.
4.
The
Branch
Jesus
appears
most
lovely
,
when
he
comes
laden
with
the
fruit
of
Grace
,
with
the
sanctifying
juice
of
his
Blood
;
as
a
ripe
bunch
of
Grapes
looks
pleasantly
in
a
thirsty
Traveller's
Eye
.
This
Convert
Paul
was
more
affectionate
to
Christ
than
any
of
the
other
Apostles
:
For
when
he
could
not
look
upon
him
,
he
is
enamour'd
on
his
very
Name
,
and
delights
to
express
it
no
less
than
500
times
,
as
,
I
remember
some
have
numbred
it
in
his
Epistles
;
more
proportionably
than
Peter
,
James
and
John
did
in
what
they
writ
.
3.
Service
and
Obedience
.
Such
will
endeavour
to
redeem
the
time
,
because
their
former
days
have
been
so
evil
,
and
recover
those
advantages
of
Service
,
which
they
lost
by
a
course
of
Sin
.
They
will
labour
that
the
largeness
of
their
Sin
may
be
answered
by
an
extension
of
their
Zeal
.
Such
will
be
almost
as
much
asham'd
to
do
but
common
service
,
as
they
are
now
asham'd
of
their
scarlet
Sins
.
As
Men
,
the
further
they
go
bacward
,
the
greater
leap
they
usually
take
forward
.
Grace
instructs
a
man
in
holiness
out
of
gratitude
.
Tit
.
2.12
.
The
Grace
of
God
teacheth
us
to
deny
ungodliness
and
worldly
lusts
,
that
we
should
live
soberly
,
righteously
and
godly
in
this
present
world
.
Grace
teacheth
us
.
The
greater
the
Grace
,
the
more
pressing
is
the
Instruction
;
as
it
doth
increase
gratitude
,
it
doth
increase
service
.
That
Peter
,
who
had
been
so
criminal
in
denying
his
Master
,
and
adding
Perjury
to
his
Perfidiousness
,
was
as
active
in
service
,
as
he
had
been
in
apostacy
.
He
laid
the
first
Stone
of
the
Christian
Church
among
the
Jews
after
Christ's
Ascension
:
He
preached
the
first
Sermon
to
them
,
and
charg'd
them
home
with
his
Master's
Murther
,
Act.
2.
He
was
also
the
Spokesman
in
all
business
,
describ'd
in
the
first
six
Chapters
of
the
Acts.
He
laid
also
the
first
foundation
of
the
Gentile
Church
:
For
God
in
a
Vision
revealed
to
him
the
calling
of
the
Gentiles
,
passing
by
all
the
other
Apostles
,
to
whom
it
was
not
known
but
by
Peter's
Relation
Camer
.
on
Myro
in
Acts
15.7
.
,
Acts
15.7
.
Men
and
brethren
,
ye
know
how
that
a
good
while
ago
,
God
made
choice
among
us
,
that
the
Gentiles
by
my
mouth
should
hear
the
word
of
the
gospel
,
and
believe
.
A
good
while
ago
,
which
good
while
ago
refers
to
the
time
Matt
.
16.18
.
wherein
Christ
said
,
Upon
this
Rock
will
I
build
my
Church
.
He
was
chosen
by
God
to
this
purpose
,
i.e.
separated
from
the
rest
of
the
Apostles
,
and
adorn'd
with
this
Prerogative
.
Great
Sins
did
not
make
Christ
change
his
Resolution
.
Never
an
Apostle
that
had
been
bred
up
under
Christ's
Wing
,
that
was
so
active
an
Instrument
as
this
Paul
,
who
had
been
so
bitter
an
Enemy
.
He
labour'd
more
abundantly
than
all
,
1
Cor
.
15.10
.
In
matters
of
obedience
he
would
not
ask
counsel
of
Flesh
and
Blood
,
Gal.
1.16
.
Immediately
I
conferred
not
with
flesh
and
blood
.
He
was
quick
in
his
obedience
.
He
had
endeavour'd
to
weaken
Christ's
Kingdom
;
he
now
endeavours
to
list
men
in
his
Service
.
He
had
breathed
out
Threatnings
,
he
now
breathes
out
Affections
;
He
could
even
spend
and
be
spent
for
the
interest
of
his
Saviour
.
And
usually
we
find
converted
Souls
most
active
in
the
exercise
of
that
Grace
which
is
most
contrary
to
that
which
was
their
darling
Sin
.
4.
Humility
and
Self-emptiness
.
Christ
chose
the
foolish
things
of
the
world
to
confound
the
wise
,
and
the
weak
things
of
the
world
to
confound
the
things
that
are
mighty
,
1
Cor
.
1.26
,
27.
that
nothing
should
be
attributed
to
their
Worth
and
Dignity
,
but
to
his
Grace
and
Mercy
.
Were
the
Gospel
discover'd
only
to
the
wise
,
they
would
look
upon
it
rather
as
a
discovery
made
by
the
Opticks
of
their
own
Reason
.
And
if
God
did
bestow
his
Grace
only
upon
men
of
unspotted
Conversations
,
they
would
rather
think
it
a
debt
God
stood
obliged
to
pay
them
,
than
a
free
act
of
Grace
.
As
God
reveals
knowledge
to
the
simplest
,
Matth
.
2.25
.
so
he
doth
manifest
Grace
to
the
sinfullest
;
and
as
Christ
blest
his
Father
for
that
,
so
no
doubt
but
he
doth
return
the
same
thanks
for
this
.
Such
great
Sinners
receive
all
from
God
,
and
so
have
more
reason
to
hang
down
their
heads
;
others
may
sometimes
cast
many
a
loving
look
to
their
own
Righteousness
,
and
like
Nebuchadnezzar
,
glory
,
This
is
the
Babylon
which
I
have
built
;
and
boast
of
their
good
Acts
,
and
freedom
from
the
common
Pollutions
of
the
World
.
But
such
who
were
fallen
over
head
and
ears
in
the
mire
,
and
were
dirty
all
over
,
have
no
cause
to
boast
:
For
God
did
not
find
them
,
but
made
them
worthy
.
They
brought
nothing
but
Dirt
and
Rags
,
that
were
not
worthy
the
washing
;
only
God
would
pick
glory
out
of
their
worthlesness
,
to
his
own
Grace
.
Such
are
sensible
,
that
God
was
not
their
debtor
,
but
they
his
;
and
that
there
was
nothing
in
them
to
oblige
God
to
bestow
the
least
Mite
of
mercy
on
them
.
Therefore
we
find
not
one
of
these
mountainous
Sinners
in
Scripture
ascribing
their
Conversion
to
their
own
strength
or
merit
.
As
no
Apostle
was
so
God-magnifying
,
so
none
was
so
Self-vilifying
as
Paul
;
though
he
was
the
greatest
Apostle
,
yet
he
accounts
himself
less
than
the
least
of
all
Saints
,
Eph.
3.8
.
Unto
me
who
am
less
than
the
least
of
all
saints
.
Surely
he
might
have
put
himself
equal
to
the
least
,
it
would
have
been
great
humility
to
do
so
;
but
he
is
more
humble
than
so
,
even
less
than
the
least
;
less
even
than
him
who
was
only
fit
to
be
a
Door-keeper
in
the
House
of
God
.
And
he
esteems
himself
not
only
unworthy
of
the
Office
of
an
Apostle
,
but
of
the
very
Name
,
1
Cor
.
15.9
.
Not
worthy
,
not
only
to
be
,
but
to
be
call'd
an
Apostle
.
And
why
?
because
of
his
former
Sin
;
because
I
persecuted
the
Church
of
God
.
The
remembrance
of
his
great
Sin
before
his
Conversion
,
kept
him
humble
.
And
in
v.
10.
when
he
had
a
little
boasted
of
his
abundant
labour
,
he
checks
himself
presently
,
yet
not
I
,
but
the
grace
of
God
.
He
attributes
his
very
being
as
a
Christian
,
as
well
as
his
Actions
,
to
the
same
Cause
,
viz.
the
Grace
of
God
;
by
Grace
I
am
what
I
am
.
So
Gal.
1.16
.
how
doth
Paul
attribute
to
Grace
;
pleased
by
his
grace
,
reveal
;
Revelation
,
not
Acquisition
.
5.
Bewailing
of
Sin
,
and
self-abhorrency
for
it
.
When
Men
are
first
translated
out
of
darkness
into
the
Kingdom
of
Christ
,
and
begin
to
know
Christ
truly
,
the
ways
of
their
former
ignorance
are
very
bitter
and
uncouth
things
unto
them
.
The
very
disproportion
and
unsuitableness
of
them
to
the
sweetness
of
that
Grace
,
which
now
they
taste
from
the
hand
of
Jesus
,
is
an
offence
to
them
,
and
hateful
to
their
thoughts
.
Therefore
the
more
Sin
a
man
hath
run
into
before
his
return
to
God
,
the
more
he
sees
the
vileness
of
his
own
Nature
,
and
consequently
the
more
he
abhors
himself
.
Ezek
.
36.31
.
Then
shall
you
remember
your
iniquities
,
and
shall
loath
your selves
.
When
?
v.
29.
when
God
had
accomplish'd
the
Promise
of
saving
them
from
all
their
uncleanness
.
They
shall
remember
with
abhorrency
what
was
their
own
Sin
,
and
shall
enjoy
what
is
purely
God's
.
Time
of
pardoning
great
Sins
,
is
the
time
of
great
Self-loathing
;
such
prove
the
holiest
Persons
,
because
they
have
had
more
experience
of
the
Evil
of
Sin
.
Such
are
asham'd
of
their
Sins
not
only
at
the
instant
of
their
Conversion
,
but
afterwards
,
every
time
they
remember
them
;
Rom.
6.21
.
What
fruit
had
you
then
in
those
things
whereof
you
are
now
asham'd
?
Now
,
at
that
time
,
when
Paul
writ
to
them
;
the
very
shame
of
their
Sins
stuck
upon
them
,
though
they
had
been
converted
before
.
The
more
they
grew
in
the
experimental
knowledge
of
God
and
his
goodness
,
the
more
a
holy
shame
for
Sins
committed
in
their
natural
condition
was
stirr'd
in
their
Consciences
;
and
they
could
not
but
blush
every
time
they
consider'd
how
dirty
they
had
been
towards
God
.
Now
the
greater
the
shame
,
the
greater
the
hatred
of
the
occasion
of
that
shame
,
and
the
more
exact
the
watchfulness
against
it
.
As
a
man
that
hath
fallen
into
some
Slough
by
some
stumble
or
over-sight
,
when
he
travels
that
way
again
,
he
cannot
but
remember
what
a
pickle
he
was
in
,
and
will
be
watchful
lest
he
meet
with
the
same
mishap
.
Whose
heart
was
more
melted
by
mercy
than
Mary
Magdalen's
?
All
the
Pharisees
that
Christ
converted
never
rain'd
such
showers
of
Tears
;
How
she
useth
all
her
Instruments
of
Sin
to
be
Servants
to
her
Repentance
!
Her
Eyes
,
which
had
enflam'd
so
many
Hearts
,
been
Snares
to
catch
men
,
she
makes
the
Conduits
to
convey
her
penitential
Tears
to
her
Saviour's
Feet
.
Her
Hair
,
which
had
engross'd
so
much
time
in
the
curiosity
of
Dresses
,
she
uses
as
a
Towel
to
wipe
them
.
The
Ointment
she
had
us'd
for
the
tricking
up
her self
,
to
gratify
the
Senses
of
her
Lovers
,
she
pours
out
to
embalm
her
Lord
.
Her
Lusts
should
have
no
more
of
her
choicest
things
,
but
her
Saviour
should
have
all
.
She
would
keep
them
not
so
much
for
her
own
use
,
as
his
.
6.
Faith
and
Dependance
.
1.
At
present
in
the
instant
of
the
first
act
of
Faith
.
Great
Sins
makes
us
appear
in
the
Court
of
Justification
,
sub
forma
impii
,
with
a
naked
Faith
,
when
we
have
nothing
to
merit
it
,
but
much
to
deserve
the
contrary
,
Rom.
4.5
.
—
believes
on
him
that
justifies
the
ungodly
.
The
more
ungodly
,
the
more
elevated
is
that
Faith
which
lays
hold
on
God
.
Thomas
his
unbelief
was
very
black
,
for
he
had
refus'd
to
give
credit
to
all
the
Testimonies
of
the
Disciples
concerning
Christ's
Resurrection
;
but
when
he
was
sensible
of
his
Crime
,
and
so
kindly
dealt
with
by
his
Saviour
,
he
puts
forth
a
stronger
act
of
Faith
than
any
of
the
rest
,
Joh
.
20.28
.
My
Lord
,
and
my
God!
His
Faith
was
not
satisfi'd
with
a
single
my
;
he
gives
him
more
honourable
Titles
,
and
his
heart
grasps
him
more
closely
and
affectionately
than
any
of
the
rest
.
The
man
that
was
born
blind
,
and
curd
by
Christ
,
owns
him
,
acts
some
Faith
before
the
Pharisees
,
Joh
.
9.33
.
If
this
man
were
not
of
God
,
he
could
do
nothing
,
v.
39.
And
he
said
,
I
believe
,
and
he
worshipped
him
.
But
when
Christ
comes
to
talk
with
him
particularly
,
v.
36
,
37
,
38.
he
believes
.
When
Christ
comes
to
talk
with
a
great
Sinner
,
one
that
hath
had
Diseases
naturally
incurable
,
he
exerts
a
stronger
Faith
than
others
.
't
is
then
,
Lord
,
I
believe
,
and
't
is
a
Faith
accompani'd
with
an
Adoration
.
2.
In
following
Occasions
.
Pardoning
such
great
Sins
,
and
converting
such
great
Sinners
,
is
the
best
Credential
Letter
Christ
brings
with
him
from
Heaven
;
Men
naturally
would
scarce
believe
him
for
his
own
sake
,
but
for
his
Works
sake
they
would
;
because
they
are
more
led
by
Sense
than
Faith
.
This
Christ
knew
,
when
he
bids
his
Disciples
believe
him
for
the
Works
sake
,
that
he
was
sent
by
God
,
and
that
they
are
unanimous
in
this
Work
of
Grace
,
as
well
as
in
other
Works
,
Joh
.
14.11
.
Believe
me
,
that
I
am
in
the
Father
,
and
the
Father
in
me
,
or
else
believe
me
for
the
very
works
sake
.
Therefore
those
that
have
been
Partakers
of
this
Converting
Grace
,
if
they
stagger
,
and
doubt
afterwards
,
they
give
the
greatest
affront
to
Christ
.
For
their
unbelief
is
not
only
against
his
Person
,
but
against
his
Work
too
.
That
he
has
far
more
reason
to
say
to
such
,
than
he
did
to
his
Disciples
,
Mat
.
17.17
.
How
long
shall
I
be
with
you
!
&c.
what
should
I
stay
to
do
such
great
Works
as
these
,
and
cannot
be
believed
?
Such
great
Sins
pardon'd
,
and
escap'd
,
make
men
take
faster
hold
of
Christ
afterward
.
As
a
man
that
hath
lately
got
out
of
a
deep
Lake
,
wherein
there
were
many
Serpents
,
Crocodiles
,
and
Venomous
Creatures
,
which
he
has
escap'd
,
and
has
no
Sanctuary
to
protect
him
from
their
fury
,
but
by
hanging
upon
a
small
Bough
;
when
he
looks
down
upon
them
,
and
sees
them
gaping
for
him
,
and
ready
to
devour
him
,
if
he
were
within
their
reach
,
he
will
summon
up
all
his
strength
to
hold
fast
that
Branch
.
In
such
a
day
will
the
Branch
of
the
Lord
also
be
beautiful
and
glorious
.
Certainly
,
when
the
Soul
went
out
to
Christ
in
so
desperate
a
Condition
,
with
the
load
of
guilt
and
discouragement
upon
it
,
and
resolv'd
to
venture
upon
him
come
what
would
of
it
,
and
found
success
;
As
it
was
the
boldest
adventure
,
which
the
Scripture
frequently
calls
boldness
,
so
't
is
the
greatest
encouragement
to
come
to
Christ
upon
any
occasion
whatsoever
hereafter
.
This
first
act
of
Faith
is
of
so
noble
and
generous
a
quality
,
that
't
is
set
as
the
Copy
of
all
following
Acts
of
Faith
,
3.
Heb
.
14.
Beginning
of
your
confidence
;
{αβγδ}
;
the
primary
Act
of
Faith
,
which
was
the
principal
Act
of
Confidence
.
Though
there
is
a
greater
strength
in
the
habit
of
Faith
after
Conversion
,
yet
the
first
exercise
of
it
upon
Christ
is
the
boldest
and
most
vigorous
,
because
it
was
for
the
saving
the
life
,
when
the
Soul
saw
no
recovery
any
way
but
in
Christ
;
and
the
most
noble
,
when
it
was
under
the
discouragements
of
such
mountains
of
Guilt
.
It
also
gave
Christ
the
greatest
Honour
;
for
it
was
an
act
of
greater
Confidence
in
him
than
any
succeeding
act
could
be
.
Now
if
thou
didst
put
forth
such
a
high
and
daring
Act
of
Faith
,
when
all
thy
sins
hung
about
thee
,
and
thou
hadst
neither
a
Hur
or
Aaron
to
hold
up
thy
hands
,
with
much
more
confidence
mayest
thou
come
now
,
since
thou
hast
tried
how
successful
thy
first
Faith
hath
been
.
So
when
Temptations
assault
thee
,
and
the
Devil
with
all
his
black
Legions
besets
thee
round
,
thou
art
not
in
a
worse
condition
than
at
the
first
,
when
all
thy
sins
did
not
only
besiege
thee
,
but
possess
thee
;
well
may
such
a
Soul
say
,
If
I
acted
Faith
when
the
Devil
had
all
the
Strong-holds
in
me
,
at
the
worst
;
now
't
is
but
to
start
out
,
and
exercise
the
power
of
that
first
Faith
.
3.
In
case
of
Corruptions
likewise
,
and
unmaster'd
sins
:
I
have
great
Corruptions
,
but
the
Power
which
raised
Christ
,
raised
me
,
when
I
had
greater
Stones
upon
me
,
wherewith
I
had
even
wearied
God
himself
;
and
now
when
I
have
fewer
,
though
they
are
too
great
still
,
shall
I
despair
of
that
Power
which
wrought
greater
Miracles
for
me
,
and
threw
away
my
Grave-Stones
,
when
I
was
not
able
to
stir
my self
?
4.
So
in
case
of
Desertion
.
I
'll
venture
to
go
to
God
,
let
him
frown
and
strike
;
for
I
am
sure
I
did
once
go
to
him
when
I
was
his
absolute
sworn
Enemy
,
and
he
had
not
a
greater
Hater
of
him
in
the
world
than
I
was
,
and
he
did
receive
me
:
I
am
not
worse
now
than
I
was
at
that
time
;
for
I
love
him
,
and
would
do
all
that
I
can
to
please
him
;
therefore
I
will
press
into
his
Presence
now
,
and
try
the
success
of
my
first
Faith
.
Such
mens
Faith
is
usually
a
more
generous
Faith
,
because
they
have
less
of
the
Principle
of
Reason
to
support
it
.
't
is
like
that
of
Abraham's
,
a
believing
in
hope
against
hope
,
4.
Rom.
18.
A
Faith
against
mighty
and
mountainous
opposition
of
high
and
mighty
sins
,
that
might
scare
a
man
from
such
acts
of
Faith
,
and
establish
a
diffidence
of
the
Promises
of
God
in
the
Soul
:
God
receives
no
more
Glory
from
the
Faith
of
any
,
than
from
those
of
the
greatest
Sinners
through
their
Repentance
.
7thly
.
Fear
and
Reverence
.
Such
will
never
despise
the
Riches
of
that
Goodness
and
Patience
which
has
been
given
out
to
him
,
2
Rom.
4.
because
it
has
led
him
to
repentance
;
and
he
will
not
provoke
that
Goodness
which
is
conducting
him
to
the
enjoyment
of
all
the
fruits
of
Repentance
,
to
throw
him
off
.
There
is
forgiveness
with
thee
,
saith
David
,
130.
Psal
.
4.
that
thou
mayest
be
feared
,
or
worshipped
.
If
God
should
set
a
mark
of
Death
upon
every
Iniquity
,
who
could
stand
in
his
presence
,
or
have
any
hope
to
be
heard
;
but
because
he
is
a
God
of
forgiveness
,
therefore
he
is
reverenced
;
therefore
the
more
Forgiveness
he
doth
expend
upon
any
,
the
more
he
is
reverenc'd
.
After
a
man's
return
to
God
,
his
fear
of
God
is
increased
upon
a
more
ingenuous
account
;
for
he
fears
God
and
his
goodness
,
3.
Hos
.
5.
whereas
before
he
feared
God
and
his
Power
,
God
and
his
Justice
.
And
the
Jews
of
whom
he
there
speaks
,
shall
fear
,
or
reverence
that
Goodness
the
more
;
because
the
sin
he
has
pardoned
was
so
great
,
as
the
crucifying
the
Son
of
God
,
which
according
to
their
Fathers
Wish
lay
upon
the
heads
of
all
their
Posterity
.
God's
Goodness
once
tasted
,
will
make
Ingenuity
afraid
to
offend
him
.
Self
interest
also
will
make
them
afraid
to
provoke
that
Mercy
that
formerly
relieved
them
,
to
cashier
them
out
of
his
Favour
.
When
the
man
was
in
the
deep
Dungeon
,
where
the
Fetters
of
Sin
entred
into
his
very
Soul
,
and
bound
up
under
the
Terrors
of
the
Law
,
when
Mercy
stepped
in
,
and
delivered
him
,
and
poured
Oyl
into
his
Wounds
,
He
will
be
afraid
to
provoke
that
Mercy
to
leave
him
in
the
same
condition
in
which
it
found
him
,
and
from
whence
it
drew
him
.
He
will
be
loath
to
be
numbred
amongst
the
Crew
of
Transgressors
,
and
Bank
of
Gally-slaves
,
from
whence
he
has
been
redeemed
.
He
that
hath
tasted
the
bitterness
of
Sin
,
will
fear
to
commit
it
;
and
he
that
hath
felt
the
sweetness
of
Mercy
,
will
fear
to
offend
it
.
I
might
add
,
For
others
sakes
,
to
engage
them
to
come
to
Christ
.
Every
Conversion
of
a
great
Sinner
is
a
new
Copy
of
God's
Love
;
't
is
a
repeated
Proclamation
of
the
transcendency
of
his
Grace
.
Eph.
2.5
,
6.
Even
when
we
were
dead
in
sins
,
hath
quickened
us
together
with
Christ
.
God
hath
quicken'd
those
Rank
Sinners
,
that
were
as
black
as
darkness
it self
,
and
had
rais'd
them
to
a
condition
of
light
;
why
?
v.
7.
Not
only
for
themselves
,
But
that
in
the
Ages
to
come
he
might
shew
forth
,
{αβγδ}
,
transcendent
riches
of
his
grace
.
't
was
a
Picture
God
drew
of
his
own
Heart
,
and
expos'd
to
the
view
of
the
World
,
that
they
might
know
by
the
gracious
Entertainment
,
and
high
advancement
of
those
Sinners
,
how
liberal
he
is
,
and
would
always
be
in
the
distributions
of
his
Grace
,
that
Penitent
Sinners
of
as
great
Stains
might
be
encourag'd
in
all
Ages
to
rely
upon
him
.
This
was
his
Design
in
Paul's
Conversion
in
this
Chapter
,
v.
16.
Howbeit
,
for
this
cause
I
obtain'd
mercy
,
that
in
me
first
Jesus
Christ
might
shew
forth
all
long-suffering
for
a
pattern
to
them
which
should
hereafter
believe
on
him
to
life
everlasting
.
A
Pattern
to
them
which
should
hereafter
believe
on
him
.
He
sets
up
this
Apostle
as
a
White
Flag
to
invite
Rebels
to
treat
with
him
,
and
return
to
their
Loyalty
.
As
every
great
Judgment
upon
a
grand
Sinner
is
as
the
hanging
a
Man
in
Chains
,
to
deter
others
from
the
like
practice
;
so
every
Conversion
is
not
only
an
act
of
God's
Mercy
to
the
Convert
,
but
an
Invitation
to
the
Spectators
.
This
is
the
Argument
David
useth
to
persuade
God
to
pour
into
him
the
joy
of
his
salvation
,
Psal
.
51.12
,
13.
Then
will
I
teach
transgressors
thy
ways
,
&c.
I
'll
make
all
Jerusalem
ring
of
it
;
and
Sinners
seeing
the
multitude
and
long
Train
of
thy
tender
Mercies
,
shall
fly
into
thy
Arms
to
be
partakers
of
the
same
Grace
.
For
every
great
Conversion
is
as
a
Sea-mark
,
to
guide
others
into
a
safe
harbour
.
And
indeed
this
he
tells
God
,
when
he
had
receiv'd
Pardon
,
that
this
would
be
the
issue
of
God's
Pardon
to
David
,
Psal
.
32.5
,
6.
which
is
thought
to
be
penn'd
upon
the
same
occasion
,
as
Psal
.
51.
when
v.
5.
he
had
been
forgiven
,
he
tells
God
what
the
effect
upon
others
would
be
,
v.
6.
For
this
shall
every
one
that
is
godly
,
&c.
Judging
it
the
fittest
time
to
come
when
God
is
dealing
out
his
Mercy
.
Such
effects
we
find
when
Christ
was
upon
the
Earth
;
when
Christ
call'd
Matthew
,
Mark
2.14
.
the
next
news
we
hear
,
v.
15.
is
,
that
many
Publicans
and
Sinners
sat
down
with
him
,
and
follow'd
him
.
Many
of
the
same
Tribe
were
encourag'd
by
this
kindness
to
one
of
their
Fellows
,
to
attend
upon
him
.
As
when
a
Physician
comes
into
an
House
where
many
are
sick
,
and
cures
one
that
is
desperate
,
't
is
an
encouragement
to
the
rest
to
rely
upon
his
Skill
.
When
Christ
gives
an
Experiment
of
his
Art
on
any
Sinner
near
thee
,
't
is
a
Call
from
Heaven
as
well
to
excite
thy
Emulation
to
come
to
him
,
as
thy
Astonishment
at
it
.
As
the
Conversion
of
the
Gentiles
was
to
provoke
the
Jews
to
Jealousy
;
11.
Rom.
11.
Salvation
is
come
unto
the
Gentiles
,
for
to
provoke
,
&c.
Indeed
such
Conversions
may
more
rationally
move
men
,
than
any
Miracle
can
objectively
move
the
Sense
.
To
see
such
a
remarkable
Change
wrought
in
the
Soul
of
a
Devil
,
in
a
Diabolical
Nature
.
If
men
believe
not
in
Christ
after
the
sight
of
such
standing
Miracles
,
't
is
an
aggravation
of
their
Impenitency
,
as
much
as
any
Miracle
Christ
wrought
upon
the
Earth
,
was
of
the
Jews
Obstinacy
,
and
does
put
as
black
a
dye
upon
it
.
21.
Mat
.
32.
Ye
when
you
had
seen
it
,
repented
not
afterward
,
that
you
might
believe
him
.
Not
any
great
Sinner
that
thou
hast
seen
take
Heaven
by
violence
,
but
is
writ
down
by
God
as
a
Yet
upon
all
thy
unbelief
.
And
how
many
hundred
Yets
may
Christ
bring
against
thee
,
upon
the
account
of
others
converted
round
about
thee
.
The
Yet
set
upon
Paul
may
refer
to
this
,
9
Acts
1.
because
in
the
foregoing
Chapter
Luke
had
related
the
successful
progress
of
the
Gospel
in
Samaria
and
Jerusalem
,
which
was
an
evidence
of
the
Power
of
this
new
Doctrine
:
Yet
Paul
proceeded
in
his
persecuting
Fury
,
against
such
clear
Testimonies
.
Had
you
been
in
the
times
of
Christ
,
and
seen
those
Miracles
he
wrought
among
the
Jews
,
you
would
all
think
you
should
never
have
been
so
stupid
as
they
were
,
but
would
presently
have
believ'd
in
him
upon
a
sight
of
those
Wonders
.
Let
me
tell
you
,
the
Success
of
Christ's
Grace
upon
the
Souls
of
men
,
whereof
you
have
seen
many
Evidences
,
is
a
greater
Miracle
,
by
Christ's
own
confession
,
than
usually
he
wrought
:
For
he
tells
the
Apostles
,
they
should
work
greater
works
,
14.
Joh
.
12.
which
he
means
of
their
Success
in
converting
work
.
And
so
thy
Impenitency
has
as
great
aggravations
as
the
Jewish
Perversity
.
Let
every
such
Conversion
of
a
great
Sinner
be
a
ground
of
hope
to
thee
,
and
a
spur
in
thy
side
.
Further
,
such
Conversions
evidence
that
God's
Commands
are
practicable
,
that
his
Yoke
is
not
burthensome
.
Men
naturally
think
God
a
hard
Master
,
that
his
Commands
are
impossible
to
be
performed
;
but
when
they
see
men
that
had
lain
soaking
in
Sin
many
years
,
to
have
a
fresh
and
fair
Verdure
by
Grace
,
to
run
with
delight
in
the
ways
of
God's
Commands
:
When
they
see
men
that
had
the
greatest
prejudices
against
the
ways
of
God
,
throughly
turn'd
,
they
may
think
with
themselves
,
Why
may
not
I
observe
those
Commands
?
Is
it
more
impossible
for
me
,
than
such
a
one
?
't
is
natural
to
men
not
to
believe
,
unless
they
see
Miracles
;
4.
John
48.
Except
ye
see
signs
and
wonders
,
ye
will
not
believe
.
Therefore
all
the
standing
Miracles
God
hath
left
in
the
world
,
are
the
extraordinary
Conversions
of
men
,
and
the
worst
of
men
,
that
men
may
thereby
be
convinced
of
the
Power
of
the
Gospel
,
and
the
Strength
of
his
Grace
,
by
seeing
the
admirable
effects
of
it
upon
others
;
for
many
times
Conversion
begins
in
admiration
.
USE
.
1.
Instruction
.
This
Doctrine
manifests
the
Power
of
the
Gospel
.
Nothing
shows
more
the
heavenly
Authority
of
the
Christian
Religion
,
and
the
Divine
Efficacy
of
the
Word
,
than
the
sudden
Conversions
of
notorious
Sinners
.
That
a
man
should
enter
into
the
Church
a
Tyger
,
and
return
a
Lamb
.
't
is
this
little
Stone
which
is
instrumental
to
lay
Lusts
more
Giant-like
than
Goliah
,
groveling
in
the
dust
.
That
Paul
,
mad
with
Rage
against
the
Christians
,
should
after
an
Arrest
in
his
Journey
embrace
a
Religion
he
had
hated
.
A
Pharisee
changed
into
a
Preacher
.
A
Persecutor
commence
a
Martyr
.
That
one
of
eminent
Parts
,
in
favour
with
the
Sanhedrim
,
should
fly
from
a
Preferment
expected
,
and
patronize
a
Doctrine
contemned
in
the
world
,
and
attended
with
Poverty
,
Misery
,
cruel
Scourgings
,
and
Death
.
Whenever
you
see
such
Effects
,
take
them
as
new
Credentials
from
Heaven
,
to
maintain
the
Credit
of
the
Word
,
and
to
assert
the
Authority
of
that
Conclusion
Paul
lays
down
,
Rom.
1.16
.
That
it
is
the
power
of
God
unto
salvation
.
God
gains
a
reputation
to
the
Gospel
,
and
the
power
of
Christianity
,
that
can
in
a
moment
change
Persons
from
Beasts
to
Men
,
from
Serpents
to
Saints
.
2ly
.
Groundlesness
of
Despair
.
Despair
not
of
others
,
when
thou
dost
reflect
upon
thy
own
Crimes
,
and
considerest
,
that
God
never
dealt
with
a
baser
Heart
in
the
World
than
thine
was
.
Was
not
Paul
as
unlike
to
prove
a
Convert
,
as
any
Relation
of
thine
that
wallows
in
his
blood
?
Who
would
have
thought
that
Onesimus
should
run
from
his
Master
,
and
be
catched
in
Christ's
Arms
?
Neither
despair
of
thy self
.
Shall
any
Soul
in
anguish
,
and
cover'd
with
penitential
Blushes
,
think
it self
cast
out
of
the
Riches
of
God's
affectionate
Grace
?
Shall
any
Man
so
much
blaspheme
the
merciful
Bowels
of
Jesus
Christ
,
as
to
fly
to
a
Knife
,
a
Halter
,
or
a
deep
Well
for
succour
?
Though
thou
wert
in
Hell
,
David
tells
thee
God
is
with
thee
,
even
there
in
his
Essential
presence
;
yea
,
though
thou
wert
Hell
it self
;
for
where
the
Devil
dwells
,
that
's
Hell
:
Yet
if
the
Soul
throbs
,
fighs
,
groans
under
it
,
his
infinite
Grace
will
break
down
the
door
,
and
come
in
upon
thee
.
And
we
know
,
that
neither
she
that
had
seven
Devils
,
nor
he
that
had
a
Legion
,
were
strong
enough
to
keep
out
Christ
.
2ly
.
Comfort
.
If
God
has
made
thee
of
a
great
Sinner
the
Object
of
his
Mercy
,
thou
may'st
be
assur'd
of
,
1.
Continuance
of
his
Love
.
He
pardon'd
thee
when
thou
wert
an
Enemy
,
will
he
leave
thee
now
thou
art
his
Friend
?
He
lov'd
thee
when
thou
hadst
raz'd
out
in
a
great
measure
his
Image
and
Picture
,
which
he
had
set
in
thy
Soul
;
will
he
hate
thee
now
,
since
he
has
restor'd
that
Image
,
and
drawn
it
with
fresh
Colours
?
He
justified
thee
when
thou
wert
ungodly
,
and
will
he
cast
thee
off
,
since
he
hath
been
at
such
pains
about
thee
,
and
written
in
thee
a
Counterpart
of
his
own
divine
Nature
in
the
Work
of
Grace
?
Were
his
Bowels
first
mov'd
when
thou
hadst
no
Grace
?
and
will
they
not
sound
louder
since
thou
hast
Grace
?
Would
the
Father
embrace
his
Son
,
when
his
Garments
smelt
of
Draff
and
Swine
?
and
will
he
cast
him
off
,
after
he
hath
put
upon
him
a
Royal
Robe
?
Will
Pharaoh's
Daughter
pity
Moses
,
when
he
was
in
a
filthy
pitchy
Ark
?
and
will
the
Charitable
Lady
scorn
him
when
he
is
dress'd
?
2ly
.
Supplies
of
his
Grace
.
Thou
hadst
a
rich
Present
of
his
Grace
sent
thee
,
when
thou
could'st
not
pray
for
it
;
and
will
he
not
much
more
give
thee
whatsoever
is
needful
,
when
thou
callest
upon
him
?
He
was
found
of
thee
,
when
thou
didst
not
seek
him
;
and
will
he
hide
himself
from
thee
when
thou
art
enquiring
after
him
?
A
wise
Builder
does
not
begin
a
Work
,
when
he
is
not
able
to
finish
it
.
God
consider'd
,
before
he
began
with
thee
,
what
Charge
thou
would'st
stand
him
in
,
both
of
Merit
in
Christ
,
and
Grace
in
thee
;
so
that
the
Grace
he
hath
given
thee
,
is
not
only
a
Mercy
to
thee
,
but
an
Obligation
on
himself
,
since
his
Credit
is
engaged
to
compleat
it
.
Thou
hast
more
unanswerable
Arguments
to
plead
before
him
,
than
thou
hadst
,
viz.
His
Son
,
his
Truth
,
his
Promise
,
his
Grace
,
his
Name
,
wherein
before
thou
hadst
not
the
least
interest
.
To
what
purpose
hath
God
call'd
thee
,
and
wash'd
thee
,
if
he
did
not
intend
to
supply
thee
with
as
much
Grace
as
shall
bring
thee
to
Glory
?
To
what
purpose
should
a
Creditor
forgive
part
of
a
Debt
,
and
lay
the
Debtor
in
Prison
for
the
other
part
?
Has
God
given
thee
Christ
?
and
will
he
detain
any
thing
else
?
Supplies
of
Wants
,
Grants
of
any
thing
thou
desirest
,
are
but
as
a
few
grains
of
Pepper
that
the
Grocer
puts
in
as
an
Overplus
to
many
pounds
.
3ly
.
Strength
against
Corruptions
.
Can
Molehills
stand
against
him
who
has
levell'd
Mountains
?
Can
a
few
Clouds
withstand
the
melting
Force
of
the
Sun
,
which
has
dissolv'd
those
black
Mists
that
overspread
the
Face
of
the
Heavens
?
No
more
can
the
remainders
of
thy
Corruption
bear
head
against
his
Power
,
which
has
thrown
down
the
great
Hills
of
the
Sins
of
thy
Natural
Condition
,
and
has
dissolv'd
the
thick
Fogs
of
thy
unregeneracy
.
Thou
canst
neither
doubt
his
Strength
nor
his
Love
;
Amor
gaudet
in
maximus
;
He
has
done
the
greatest
,
and
will
he
withdraw
his
Hand
from
doing
the
least
?
When
Moses
slew
the
Aegyptian
,
't
is
said
,
Acts
7.25
.
That
he
supposed
his
brethren
would
have
understood
,
that
God
intended
by
his
hand
to
deliver
them
.
Moses
was
a
Type
of
Christ
:
Has
Christ
overthrown
a
whole
Army
of
Aegyptians
,
that
did
not
only
pursue
thee
,
but
kept
thee
in
slavery
?
Has
he
overturn'd
them
all
in
the
Red
Sea
?
and
wilt
thou
not
take
notice
thereby
,
that
he
intends
to
be
thy
Deliverer
from
the
scatter'd
Troops
of
them
?
3ly
.
Exhortation
.
1.
To
those
that
God
hath
dealt
so
with
.
1.
Glorify
God
for
his
Grace
.
Admiration
is
all
the
Glory
you
can
give
to
God
for
his
Grace
,
seeing
you
can
add
nothing
to
his
Essential
Glory
.
Christ
will
come
at
the
last
day
to
be
admir'd
;
I
pray
send
your
Admirations
before-hand
to
attend
him
at
his
Coming
.
Who
made
thee
thus
to
differ
from
another
?
Was
it
not
God
?
Let
him
then
have
the
Glory
.
If
he
made
thee
to
differ
from
others
in
the
Enjoyment
of
his
Mercy
,
do
thou
also
differ
from
others
in
the
Sounding
of
his
Praise
.
If
thou
hast
an
Angel's
State
,
't
is
fit
thou
should'st
have
an
Angel's
Note
.
If
David
,
when
he
consider'd
the
glorious
Heavens
God
had
made
for
Man
,
cried
out
so
affectionately
,
Psal
.
8.4
.
What
is
man
that
thou
art
mindful
of
him
!
Surely
,
when
thou
considerest
that
Work
of
Grace
which
God
hath
wrought
in
thee
,
thou
may'st
with
Astonishment
cry
out
,
What
is
man
that
thou
art
mindful
of
him
!
What
is
such
a
Toad
,
that
thou
shouldest
take
him
into
thy
bosom
?
For
there
is
not
a
Grace
in
thee
,
but
is
more
glorious
than
the
Sun
with
all
its
Regiments
of
Stars
;
and
is
more
like
to
God
than
the
great
Fountain
of
Light
with
all
its
amazing
splendor
.
't
is
something
of
that
Heaven
,
which
is
more
glorious
than
all
the
rest
of
the
Heavens
,
and
is
above
the
reach
of
the
natural
Eye
.
Oh
what
is
Man
that
thou
art
thus
mindful
of
him
,
to
make
him
who
is
a
Hell
by
Sin
,
to
become
Heaven
by
Grace
!
Pardon
of
but
one
act
of
Sin
,
makes
us
for
ever
debtors
to
God
;
because
one
Sin
renders
us
obnoxious
to
Eternal
Torments
,
and
every
Sin
includes
a
hatred
of
God
.
What
then
is
it
to
remit
such
vast
Sums
,
if
to
pardon
one
be
a
Miracle
!
To
pardon
many
committed
against
a
suffering
Christ
,
that
hath
invited
us
,
and
repeats
his
invitations
,
after
they
have
been
rejected
,
is
a
Miracle
of
the
greatest
magnitude
,
something
above
a
Miracle
!
How
should
you
think
Jacob's
Expression
in
Temporal
Mercies
,
a
few
Sheep
,
too
mean
!
Gen.
32.10
.
I
am
less
than
the
least
of
all
thy
mercies
.
Oh
I
am
less
,
less
,
less
than
the
least
of
all
this
Mercy
.
A
great
Sinner
,
when
converted
,
should
sing
a
Note
somewhat
above
David's
,
Psal
.
116.12
.
What
shall
I
render
?
and
would
say
,
I
can
render
nothing
,
nothing
;
but
I
will
render
Praise
,
Blessing
,
Amazement
,
Astonishment
;
That
is
all
I
can
render
,
and
I
cannot
render
enough
of
that
.
Had
you
chosen
God
first
,
it
had
been
some
ingenuity
in
God
to
answer
that
affection
;
but
God
chose
you
first
,
and
that
when
there
was
nothing
lovely
in
you
,
when
he
saw
you
the
most
deform'd
Creatures
in
the
World
.
There
was
no
Likeness
between
God
and
thee
.
Similis
simile
amat
,
is
a
Rule
in
Nature
;
but
in
this
Case
,
Deus
optimus
diliget
hominem
pessimum
.
't
is
that
which
does
amaze
the
Disciples
;
they
could
not
tell
the
reason
why
Christ
should
manifest
himself
to
them
,
John
14.22
.
Perhaps
thou
art
only
snatcht
out
of
a
Family
;
the
Wrath
of
God
may
be
fallen
upon
the
rest
,
and
thou
only
escap'd
.
Has
he
not
lopt
down
many
Cedars
in
Morality
,
and
chosen
thee
,
a
Thorn
,
a
Shrub
,
to
deck
Heaven
with
?
Are
not
many
damn'd
,
that
were
not
guilty
of
thy
Sins
?
How
wonderful
is
it
that
such
a
black
Firebrand
should
be
made
a
Statue
fit
for
Glory
?
He
might
have
writ
thy
Name
as
easily
in
his
Black
Book
,
as
in
his
White
.
Is
it
not
admirable
Mercy
for
a
God
provok'd
,
to
take
pains
with
stiff-neck'd
Sinners
,
and
to
beat
down
Mountains
of
high
Imaginations
,
to
rear
up
a
Temple
to
himself
?
If
Mercy
had
knockt
once
or
twice
,
and
no
more
,
thou
hadst
dropt
into
Hell
;
but
Mercy
would
not
leave
knocking
.
Perhaps
thy
Sins
were
so
great
,
that
if
thou
hadst
gone
but
a
little
farther
,
thou
hadst
been
irrecoverable
;
but
God
put
a
stop
to
the
proud
Waves
,
saying
,
Hitherto
shalt
thou
go
,
and
no
further
.
2ly
.
Often
call
to
mind
thy
former
Sin
.
It
hath
been
the
custom
of
the
Saints
of
God-formerly
.
When
Matthew
reckons
up
the
Twelve
Apostles
,
Mat
.
10.3
.
whereof
he
was
one
,
he
remembers
his
former
State
,
Matthew
the
Publican
;
but
none
of
the
other
Evangelists
call
him
so
in
that
Enumeration
.
1.
It
makes
us
more
humble
.
Thoughts
of
Pride
cannot
lodge
in
us
,
when
the
remembrance
of
our
Rags
,
Bolts
,
and
Fetters
,
is
frequently
renew'd
.
What
was
there
in
thy
former
life
,
but
Misery
,
to
move
God
to
shew
Mercy
to
thee
?
Though
Paul
had
a
greater
Manifestation
than
any
we
read
of
,
nay
than
Christ
himself
had
,
(
for
we
do
not
read
that
Christ
was
wrapt
up
into
the
Third
Heavens
)
yet
how
frequently
does
he
remember
his
Sin
of
Persecuting
,
to
keep
Humiliation
in
exercise
,
and
stop
the
growth
of
Pride
.
2ly
.
It
will
make
us
thankful
.
Sense
of
Misery
heightens
our
Obligation
to
Mercy
.
Men
at
Sea
are
most
thankful
for
Deliverance
,
when
they
consider
the
Danger
of
the
foregoing
Storm
.
A
long
Night
makes
a
clear
Morning
more
welcome
.
3ly
.
It
will
make
thee
more
active
in
the
Exercise
of
that
Grace
which
is
contrary
to
thy
former
Sin
.
Christ
ask'd
Peter
thrice
whether
he
lov'd
him
,
John
21.
to
put
him
tacitly
in
mind
of
his
late
Sin
,
and
to
have
a
threefold
Exercise
of
his
Love
,
proportionable
to
his
threefold
Denial
.
4ly
.
It
will
be
a
Preservative
against
falling
into
the
same
Sin
again
.
Perhaps
Christ
might
press
that
threefold
Demand
of
Peter's
Love
,
to
renew
his
Repentance
for
his
Apostacy
,
as
the
best
Antidote
against
the
falling
into
the
same
Sin
;
and
therefore
Peter
was
griev'd
when
he
ask'd
him
the
third
time
;
not
so
much
,
it
may
be
,
for
the
suspicion
his
Master
had
of
his
Fidelity
,
as
for
the
just
Cause
of
Jealousy
his
fall
had
given
him
.
And
at
this
third
Question
calling
to
mind
his
Denial
,
he
renew'd
his
Grief
for
his
late
unworthy
Carriage
.
Look
back
then
upon
thy
former
Sin
,
but
let
it
be
with
Anger
and
Shame
,
to
strengthen
thy
Detestation
,
to
strangle
thy
former
delight
in
it
,
and
to
magnify
the
Mercy
of
God
,
who
has
deliver'd
thee
from
it
.
When
the
Corinthians
were
proud
of
their
spiritual
Gifts
,
the
Apostle
beats
down
their
swelling
Plumes
,
by
giving
them
a
review
of
their
accursed
State
,
1
Cor
.
12.2
.
Ye
know
that
ye
were
Gentiles
,
carried
away
unto
these
dumb
Idols
.
Ye
know
that
ye
were
Gentiles
,
&c.
When
a
Convert
frequently
considers
what
he
was
once
in
his
unregenerate
State
,
he
would
not
for
all
the
Honours
,
Profits
and
Pleasures
of
the
World
,
return
to
that
State
again
;
so
great
a
delight
he
takes
in
the
Work
of
the
New
Creature
.
Second
Branch
of
Exhortation
is
to
those
that
are
in
a
doubting
Condition
.
Obj.
The
main
Objection
such
make
,
is
the
Greatness
of
Sin
.
Oh!
there
was
never
such
a
great
Sinner
in
the
World
as
I
am
!
If
you
rake
all
Hell
over
,
you
will
not
find
such
another
.
Sure
God
will
never
pardon
me
;
My
Sins
are
too
great
to
be
forgiven
.
Such
language
as
this
does
sometimes
drop
from
Men
,
which
they
are
partly
urg'd
to
by
the
Devil
,
to
disparage
that
Royal
Prince
Jesus
,
that
came
to
destroy
his
Works
,
and
to
keep
up
an
Enmity
between
God
and
Man
,
in
making
the
Creature
have
jealous
Thoughts
of
the
Creator
.
And
partly
from
a
Man's
own
Conscience
,
which
acting
by
those
legal
Principles
writ
in
the
Heart
by
Nature
,
which
are
directive
,
and
upon
non-observance
condemning
,
but
discover
nothing
of
pardoning
Grace
.
This
was
the
first
Act
of
Natural
Conscience
in
Adam
,
after
he
had
sinn'd
,
he
had
the
least
thoughts
of
forgiveness
,
for
he
studied
nothing
,
but
how
he
might
fly
from
the
Presence
of
God
.
Such
Speeches
as
these
discredit
thy
Creator
,
if
they
be
persisted
in
,
argues
thee
to
be
one
of
Cain's
Posterity
,
who
indeed
told
God
to
his
very
face
,
Gen.
4.13
.
that
his
Sin
was
greater
than
could
be
forgiven
.
I
will
a
little
argue
with
such
.
Ans.
1.
Art
thou
indeed
the
greatest
Sinner
?
I
can
hardly
believe
it
.
Didst
thou
ever
sin
after
the
rate
that
Paul
did
?
or
wert
thou
ever
possess'd
with
such
a
fury
?
Sure
there
have
been
some
as
great
Sinners
as
thou
art
,
be
as
bad
as
bad
can
be
.
If
thou
wert
to
look
over
the
Names
of
all
those
now
in
Heaven
,
and
ask
them
all
what
Sins
they
were
guilty
of
,
before
God
show'd
Mercy
to
them
;
I
cannot
think
but
thou
shouldest
find
many
that
would
Mate
thee
,
yea
,
and
exceed
thee
too
;
and
thou
canst
not
charge
thy self
with
any
black
Circumstances
,
but
thou
wouldest
meet
with
some
or
other
that
would
cry
out
presently
,
Oh
,
I
was
in
the
like
condition
,
and
rather
worse
!
What
dost
thou
think
of
Christ's
Murtherers
,
who
resisted
the
Eloquence
of
his
Sermons
,
and
the
Power
of
his
Miracles
?
And
when
his
Death
had
darkned
the
Sun
,
shook
the
Earth
,
clave
the
Rocks
,
rent
the
Vail
of
the
Temple
in
twain
;
not
one
Heart
among
that
murderous
Crew
had
any
saving
Relentings
that
we
read
of
.
And
yet
were
not
some
of
these
converted
by
Peter's
Sermon
,
and
the
Pardon
of
them
left
upon
Record
by
the
Spirit
of
God
?
Have
not
some
of
God's
greatest
Favourites
been
the
greatest
Sinners
?
Did
not
Adam
draw
upon
him
the
guilt
of
all
his
Posterity
,
and
may
in
some
sense
be
charg'd
with
the
Sins
of
all
those
that
came
out
of
his
Loins
,
even
all
Mankind
?
Yet
to
this
very
Person
was
the
first
Promise
of
the
Gospel
made
,
and
that
before
he
pronounced
any
Sentence
against
him
for
his
Sin
,
Gen.
3.15
.
2ly
.
Suppose
thou
art
the
greatest
,
is
thy
staying
from
Christ
the
way
to
make
all
thy
Sins
less
?
Art
thou
so
rich
,
as
to
pay
this
great
debt
out
of
thy
own
Revenue
?
Or
hast
thou
any
hopes
of
another
Surety
?
Did
any
Man
or
Angel
tell
thee
,
they
could
satisfy
for
thee
?
Can
Complaints
of
a
great
Load
,
without
endeavouring
its
removal
,
ease
that
Back
that
bears
it
?
3ly
.
Are
thy
Sins
the
greatest
?
Is
not
the
staying
from
Christ
a
making
them
greater
?
Does
not
God
command
thee
to
come
to
Christ
?
and
is
not
thy
delay
a
greater
Act
of
Disobedience
,
than
the
Complaint
of
thy
sinfulness
can
be
of
Humility
?
Hast
thou
not
Load
enough
already
,
but
wilt
thou
add
Unbelief
,
which
is
as
black
as
all
thy
other
Sins
put
together
?
Is
not
a
refusal
of
his
Mercy
provocative
?
Thou
art
mad
if
thou
thinkest
thy
Sin
can
decrease
by
trampling
upon
Christ's
Heart
,
and
spurning
at
his
Bowels
.
Thou
hast
sinn'd
against
Justice
,
against
Wisdom
,
against
common
Providence
:
Is
not
this
enough
,
but
wilt
thou
rob
him
of
an
Opportunity
to
show
the
Riches
of
his
Grace
,
by
refusing
the
Blood
of
his
Son
,
which
his
Wisdom
contrived
,
and
his
Love
offers
?
Who
is
it
persuades
thee
thus
to
keep
off
from
Christ
?
Does
God
?
Show
me
,
where
is
his
hand
for
it
?
Show
me
thy
Authority
in
God's
Warrant
.
But
since
thou
canst
not
,
I
am
sure
't
is
thy
own
corrupt
heart
and
the
Devil
in
League
together
.
And
mayst
thou
not
say
of
him
far
better
than
Ahab
did
of
Micaiah
,
Thou
didst
never
prophecy
good
to
me
;
no
,
he
never
did
,
nor
ever
will
.
What
,
wilt
thou
more
black
thy self
,
by
following
the
Devil's
Counsel
,
than
obeying
God's
Command
?
If
thy
sin
be
great
,
let
it
multiply
thy
Tears
,
but
by
no
means
stop
thy
progress
to
Christ
.
4thly
.
Were
thy
sins
less
than
they
are
,
thou
mightest
not
so
easily
believe
in
Christ
,
as
now
thou
mayest
.
If
thou
wilt
not
believe
while
thy
sins
are
great
,
and
thy
heart
naughty
,
I
dare
assure
thee
,
if
thy
heart
were
not
naught
,
and
thy
sins
little
,
thou
wouldst
not
believe
;
for
thou
wouldest
be
apt
to
believe
in
thy
own
heart
,
and
trust
in
thy
own
Righteousness
,
rather
than
believe
in
Christ
.
Great
Sins
and
a
bad
Heart
felt
and
bewail'd
,
is
rather
an
advantage
;
as
Hunger
is
an
incentive
to
a
man
to
seek
for
Meat
.
If
men
had
clean
hearts
,
't
is
like
they
would
dispose
of
them
otherwise
,
and
rather
think
Christ
should
come
to
them
.
Mens
Poverty
should
rather
make
them
more
importunate
,
than
more
modest
.
To
say
,
I
will
not
come
to
Christ
,
because
I
have
great
sins
,
is
as
if
one
should
say
,
I
will
never
have
any
thing
to
do
with
Happiness
if
offer'd
,
because
I
have
great
Misery
:
I
'll
go
to
no
Chirurgeon
,
because
my
Wound
is
so
great
:
I
'll
eat
no
Bread
,
because
I
am
so
exceeding
hungry
,
and
like
to
starve
.
This
is
ill
Logick
;
and
so
't
is
with
thee
,
to
argue
,
Because
I
am
filthy
,
therefore
I
will
not
go
to
the
Fountain
to
be
washed
;
or
to
think
to
be
sanctified
before
believing
.
Now
since
thou
hast
,
as
thou
confessest
,
no
Righteousness
to
trust
in
,
methinks
thou
shouldest
be
the
more
easily
persuaded
to
cast
thy self
upon
Christ
,
since
there
is
no
other
way
but
that
.
If
therefore
thou
art
afraid
of
drowning
under
these
mighty
Floods
which
rowl
upon
thee
,
methinks
thou
shouldst
do
as
men
ready
to
perish
in
the
Waters
,
catch
hold
of
that
which
is
next
them
,
though
it
be
the
dearest
Friend
they
have
;
and
there
is
none
nearer
to
thee
than
Christ
,
nor
any
such
a
Friend
;
catch
hold
therefore
of
him
.
5thly
.
The
Greatness
of
thy
Sin
is
a
ground
for
a
Plea
.
Turn
thy
Sins
into
Arguments
,
as
David
doth
,
25.
Psal
.
11.
—
For
it
is
great
.
Some
translate
it
,
Though
it
be
great
;
and
the
Hebrew
word
{αβγδ}
will
bear
both
.
The
Psalmist
useth
two
Arguments
,
God's
Name
,
and
the
Greatness
of
his
Sin
.
And
both
are
as
good
Arguments
as
they
were
then
.
Thou
mayest
go
to
God
with
this
language
in
thy
mouth
;
Lord
,
my
filthiness
is
great
,
there
is
more
need
therefore
of
thy
washing
me
;
my
Wound
is
deep
,
the
greater
is
the
necessity
of
some
Plaister
for
the
Cure
.
What
charitable
man
in
the
world
would
not
hasten
a
Medicine
,
rather
than
refuse
to
grant
it
?
What
earthly
Physician
would
object
,
The
Disease
is
great
,
therefore
there
is
no
necessity
of
a
Cure
;
therefore
there
is
no
room
left
for
my
Skill
?
And
shall
God
be
less
charitable
than
man
?
Dogs
are
filthy
and
foul
,
yet
they
may
lay
claim
to
Crumbs
.
Thou
mayest
use
also
the
Argument
of
God's
Name
.
Sinners
may
plead
for
Grace
upon
the
account
of
God's
Glory
;
viz.
The
Glory
God
will
have
by
it
.
His
Wisdom
is
eminent
in
serving
his
own
Ends
by
his
greatest
Enemy
.
His
Power
in
conquering
Sin
,
his
Grace
in
pardoning
.
Show
him
his
own
Name
,
34.
Exod
.
and
see
if
he
will
deny
any
Letter
of
it
.
If
thy
Disease
were
not
so
great
,
Christ's
Glory
would
not
be
so
illustrious
.
Pardon
of
such
Sins
enhanceth
the
Mercy
and
Skill
of
thy
Saviour
.
The
multitude
of
Devils
which
were
in
Mary
Magdalen
,
are
recorded
to
show
the
Power
of
that
Saviour
that
expell'd
them
,
and
wrought
so
remarkable
a
Change
.
Are
thy
sins
the
greatest
?
God
that
loves
to
advance
his
free
Grace
in
the
highest
manner
,
will
be
glad
of
the
opportunity
to
have
so
great
a
Sinner
follow
the
Chariot
of
it
,
and
to
manifest
thereby
its
uncontroulable
Power
.
Use
David's
Argument
39.
Psal
.
12.
When
ver
.
8.
he
pray'd
,
that
God
would
deliver
him
from
his
transgressions
,
v.
12.
he
useth
this
argument
,
That
he
was
a
stranger
.
I
know
no
reason
but
it
may
be
thine
,
for
if
thy
sins
be
great
,
thou
art
more
alienated
from
God
than
the
ordinary
rank
of
men
:
Lord
,
thou
dost
command
us
to
show
kindness
to
strangers
,
to
love
our
Enemies
;
and
wilt
thou
not
use
the
same
Mercy
to
a
stranger
,
that
thou
commandest
others
to
use
,
and
show
the
same
Love
to
so
great
an
Enemy
as
I
am
?
The
greater
my
Enmity
,
the
more
glorious
will
be
thy
Love
.
Plead
therefore
,
1st
.
Infiniteness
of
God's
Mercy
.
't
is
strange
if
thy
Debts
should
be
so
great
,
that
the
Exchequer
of
the
King
of
kings
cannot
discharge
.
Why
should
the
Apostle
say
,
God
was
rich
in
mercy
,
Eph.
4.
and
call
it
Great
Love
,
if
it
were
spent
only
upon
little
sins
,
and
if
any
Debts
could
exhaust
it
:
For
surely
an
Infinite
God
cannot
be
finitely
rich
.
If
God
be
rich
in
mercy
,
he
is
surely
infinitely
rich
:
Thou
canst
not
think
that
any
that
have
got
to
Heaven
before
thee
,
have
drein'd
his
Treasures
,
for
then
it
had
been
finite
,
not
infinite
.
They
were
not
unsearchable
Riches
,
if
the
sins
of
all
the
world
could
find
the
bottom
of
them
.
God
looks
upon
his
Grace
as
the
greatest
part
of
his
Estate
.
He
calls
it
his
Riches
,
which
Title
he
gives
not
any
other
Attribute
:
Now
Riches
are
not
to
lye
by
and
rust
,
but
to
be
laid
out
and
traded
with
;
and
the
more
they
are
traded
with
,
the
more
Wealth
they
bring
in
.
God
hath
not
delight
to
keep
these
Riches
by
him
,
and
to
hoard
them
up
for
no
use
;
for
omne
bonum
est
sui
diffusivum
;
therefore
the
more
Goodness
any
thing
hath
,
the
more
diffusive
it
is
of
it self
.
God
loves
to
distribute
his
Wealth
upon
his
own
terms
,
and
to
venture
out
Riches
of
Grace
,
that
he
may
have
returns
of
Riches
of
Glory
;
so
that
if
you
come
to
God
,
you
have
all
his
Estate
at
your
service
.
Till
thou
canst
be
as
sinful
as
God
is
merciful
,
as
evil
as
God
is
good
,
do
not
think
thy
Iniquities
can
check
an
Al-Almighty
Goodness
.
Mercy
bears
the
greatest
sway
in
God's
Name
,
34.
Exod
.
6
,
7.
There
is
but
one
Letter
of
his
Power
,
two
of
his
Justice
,
and
nine
or
ten
expressions
of
his
Mercy
.
His
Power
attends
his
Mercy
as
well
as
his
Justice
;
so
that
on
Mercy's
side
against
Justice
there
is
five
to
one
,
which
is
great
odds
.
Plead
then
with
God
,
Lord
,
't
is
said
in
thy
Word
,
3.
Prov.
28.
Say
not
unto
thy
neighbour
,
Go
,
and
come
again
,
and
to
morrow
I
will
give
thee
,
when
't
is
in
the
power
of
thine
hand
to
do
it
.
Should
not
a
man
refuse
to
give
to
his
Neighbour
,
when
he
has
it
by
him
;
and
shall
the
merciful
God
deny
me
that
Mercy
which
I
beg
of
him
upon
my
knees
,
when
he
has
it
all
in
store
by
him
?
Must
I
forgive
my
Brother
,
if
he
offends
77
times
,
a
double
perfect
Number
;
and
must
I
be
more
charitable
to
man
,
than
Infinite
Mercy
will
be
to
me
?
Shall
thy
Justice
only
speak
,
and
thy
Mercy
be
silent
,
and
plead
nothing
on
my
behalf
?
Hast
thou
not
said
,
that
thou
art
he
that
blots
out
transgressions
for
thy
own
sake
,
43.
Isa
.
25.
?
That
thou
dost
blot
out
iniquities
like
a
thick
cloud
,
44.
Isa
.
22.
?
Is
there
any
Cloud
so
thick
as
to
master
the
melting
power
of
the
Sun
;
and
shall
ever
a
cloud
of
sin
be
so
thick
as
to
master
the
power
of
thy
Mercy
?
Has
not
thy
Mercy
as
much
Strength
and
Eloquence
to
plead
for
me
,
as
thy
Justice
has
to
declaim
against
me
?
Is
thy
Justice
better
arm'd
with
Reason
,
than
thy
Kindness
with
Compassions
?
Have
thy
Bowels
no
Eloquence
?
Oh!
who
can
resist
the
pleasing
Rhetorick
of
his
own
Bowels
?
2dly
.
Christ's
,
and
God's
intent
in
his
coming
,
was
to
discharge
great
sins
.
He
was
called
Jesus
,
a
Saviour
,
because
he
was
to
save
his
people
from
their
sins
.
And
do
you
think
some
of
his
peoples
sins
were
not
as
great
as
any
mens
sins
in
the
world
?
To
save
only
from
little
iniquities
,
had
not
been
a
work
suitable
to
the
glorious
Name
of
Jesus
.
Neither
can
we
conceive
how
Christ
should
enter
into
such
strict
Bonds
to
his
Father
,
to
be
a
Surety
only
for
some
smaller
Debts
?
If
this
had
not
been
his
intent
,
he
would
have
put
some
Limitation
in
that
Prayer
he
taught
his
Disciples
,
and
not
have
commanded
them
to
pray
,
Forgive
us
our
Trespasses
;
but
,
Forgive
us
our
little
Sins
,
or
Sins
of
such
a
size
.
He
never
ask'd
what
sins
,
and
how
many
sins
men
were
guilty
of
,
when
they
came
to
him
.
But
upon
Faith
,
saith
he
,
Thy
sins
are
forgiven
thee
.
Plead
therefore
with
Christ
,
and
say
,
Thou
didst
come
to
do
thy
Father's
Will
,
which
was
,
that
none
should
be
cast
off
that
come
unto
thee
;
and
thou
hast
said
the
same
;
't
is
not
sufficient
for
thee
to
say
it
merely
,
and
not
to
do
it
.
Wilt
thou
draw
me
with
the
Cords
of
a
man
,
(
for
I
could
not
thus
come
to
thee
,
unless
thou
didst
draw
me
)
and
shall
I
be
beaten
back
with
a
Frown
?
3dly
.
Christ's
Death
was
a
Satisfaction
for
the
greatest
sins
,
both
ex
parte
facientis
,
Christ
,
and
ex
parte
acceptantis
,
God
;
for
God
could
not
accept
any
Satisfaction
but
what
was
infinite
,
10.
Heb
.
12.
One
sacrifice
for
sins
for
ever
,
&c.
Not
one
sin
,
but
sins
.
Not
little
sins
,
but
sins
without
exception
.
Yea
,
and
't
is
all
sin
,
1
Joh
1.7
.
And
all
includes
great
as
well
as
little
.
Goulart
Tableau
de
la
mort
,
Tableau
9.
p.
131.
Satan
once
came
to
a
sick
man
,
and
shows
him
a
great
Catalogue
of
his
sins
,
concluding
from
thence
his
Eternal
Damnation
:
The
sick
man
strengthening
himself
by
the
Word
of
God
,
bid
the
Devil
write
over
the
Catalogue
in
great
Letters
those
words
,
1
John
1.7
.
whereupon
the
Devil
presently
leaves
him
.
Can
thy
Sins
be
greater
than
Christ's
Merit
?
Or
thine
Offences
,
than
his
Sacrifice
?
't
is
strange
if
the
Malignity
of
thy
Sin
should
be
as
infinite
as
the
Virtue
of
his
Death
.
He
hath
satisfied
for
all
the
Saints
that
ever
came
to
Heaven
;
and
put
thy
sins
in
the
balance
with
theirs
,
and
surely
they
cannot
weigh
so
much
.
He
was
a
propitiation
for
the
sins
of
the
whole
world
;
and
are
thy
sins
as
great
as
the
sins
of
the
whole
World
?
If
part
of
his
Merits
be
enough
to
save
Ten
thousand
damn'd
Souls
in
Hell
,
if
they
had
applied
it
;
is
it
not
enough
to
satisfy
God
for
thy
Sins
,
which
are
far
less
?
Was
not
Christ
charg'd
with
as
great
Sins
as
thine
can
be
,
when
he
was
upon
the
Cross
?
Or
are
thy
single
Sins
bigger
than
all
those
the
Prophet
means
,
when
he
saith
,
Isa
.
53.6
.
And
the
Lord
hath
laid
on
him
the
iniquity
of
us
all
.
Well
then
,
plead
thy
Saviour's
death
,
since
it
was
for
his
honour
to
satisfy
for
sins
of
so
deep
a
dye
:
't
is
said
in
thy
Word
,
't
is
a
Joy
to
a
Righteous
Man
to
perform
Judgment
;
and
shall
it
not
be
much
more
a
Joy
to
the
Righteous
God
?
Behold
,
here
I
offer
thee
the
Atonement
thy
Son
and
my
Saviour
has
made
;
and
if
it
be
not
enough
,
I
am
content
to
perish
:
But
if
it
be
,
I
desire
thee
to
do
me
Justice
with
that
joy
that
a
Righteous
Man
would
do
it
with
,
and
discharge
my
Transgressions
.
And
if
thou
dost
object
,
that
I
have
flung
away
this
Satisfaction
,
and
would
not
have
it
:
I
answer
,
My
Saviour's
satisfaction
was
for
such
sins
as
those
,
otherwise
none
would
be
sav'd
;
for
was
there
any
but
refused
the
Proffer
of
it
at
first
,
and
made
Demurs
before
they
entertain'd
it
?
Let
thy
Objections
be
what
they
will
,
Christ
shall
be
my
Attorney
to
answer
for
me
.
4thly
,
Christ
is
able
to
take
away
great
sins
.
Did
he
ever
let
any
one
that
came
to
him
with
a
great
infirmity
,
go
back
without
a
Cure
,
and
dishonour
himself
so
much
,
as
that
it
should
be
said
,
It
was
a
Distemper
too
great
for
the
Power
of
Jesus
to
remedy
?
And
why
should
there
be
any
Sin
that
he
cannot
pardon
?
't
is
as
easy
for
him
to
heal
the
one
as
the
other
:
For
he
did
with
as
much
ease
and
delight
say
,
Thy
sins
are
forgiven
thee
;
as
say
,
Take
up
thy
bed
,
and
walk
.
Hast
thou
Seven
Devils
?
Suppose
a
Legion
,
i.e.
6666
;
he
did
dispossess
a
Body
of
as
many
:
Can
he
not
as
easily
dispossess
a
Soul
?
If
thou
hadst
Ten
thousand
Legions
,
I
dare
say
Christ
would
not
lose
an
opportunity
of
such
a
Conquest
:
For
it
would
please
him
more
to
do
great
works
than
little
,
and
to
show
how
far
his
Power
can
reach
.
Were
it
not
for
such
Objects
,
we
could
not
know
whether
he
could
save
to
the
utmost
,
or
no
,
7.
Heb
.
25.
What
has
he
this
Ability
for
?
to
lye
idle
?
No
surely
,
to
be
exercis'd
about
the
most
difficult
Tasks
.
Suppose
the
Scroul
of
thy
Sins
were
as
long
as
to
reach
from
Earth
to
the
highest
Heavens
,
would
this
reach
to
the
utmost
of
Christ's
Ability
?
If
thou
hadst
sinn'd
as
far
as
any
man
in
the
world
can
sin
,
yet
still
thou
art
not
got
without
the
Verge
of
Christ's
Saving-Power
.
That
word
utmost
I
dare
set
against
all
thy
Objections
.
If
you
had
the
Sins
of
all
the
damn'd
in
Hell
upon
you
,
you
could
not
put
either
his
Free
Grace
or
vast
Power
to
a
Nonplus
.
His
Blood
is
of
that
Virtue
,
that
were
it
pour'd
out
upon
a
Devil
,
it
would
make
him
presently
commence
a
glorious
Angel
.
What
is
either
a
great
or
a
light
Disease
to
Omnipotency
,
when
with
the
same
Word
he
can
cure
the
greatest
as
well
as
the
least
Distempers
?
But
may
the
Soul
say
,
I
do
not
question
his
Power
,
but
his
Will
.
Therefore
,
5thly
.
Christ's
Nature
leads
him
to
show
Mercy
to
the
greatest
Sinners
.
Some
question
whether
Christ
will
pardon
them
,
for
they
look
upon
him
as
a
hard
Master
,
that
will
not
easily
forgive
.
But
Christ
gives
another
Character
of
himself
,
11.
Mat
.
28
,
29.
when
he
exhorts
men
to
come
to
him
;
he
tells
them
they
must
not
judge
him
to
be
of
a
rugged
and
implacable
nature
,
but
as
meek
as
they
are
sinful
.
Meekness
is
seen
in
pardoning
of
Injuries
,
not
keeping
them
in
memory
,
to
beget
and
cherish
Revenge
.
Now
the
greater
the
Provocation
,
the
more
transcendent
is
that
Meekness
to
pass
it
by
.
Did
he
ever
upbraid
any
with
their
Offences
,
and
hit
them
in
the
teeth
with
their
former
Extravagancies
?
7.
Luk
.
44.
Christ
makes
a
Narrative
of
Mary's
acts
of
kindness
to
him
,
but
not
a
syllable
of
her
foul
Transgressions
.
Are
thy
sins
so
great
?
surely
Christ
who
delights
in
his
Compassions
,
will
not
lose
such
an
opportunity
of
evidencing
both
his
Power
,
and
his
Pity
upon
such
a
Subject
:
For
if
there
cannot
be
so
great
a
Sinner
as
thou
art
,
he
is
never
like
to
have
such
a
season
for
it
,
if
he
miss
of
thee
.
6thly
.
Christ
was
exalted
by
God
upon
this
very
account
.
Heb
.
7.25
.
Wherefore
he
is
able
to
save
them
to
the
uttermost
that
come
unto
God
by
him
.
How
comes
Christ
to
be
so
able
to
save
to
the
utmost
?
't
is
because
he
ever
lives
to
make
intercession
for
them
:
For
whom
?
for
those
that
come
to
God
by
him
.
What
has
Christ
his
life
in
Heaven
for
,
but
to
intercede
?
And
would
his
Father's
love
to
him
,
and
the
greatness
of
his
interest
in
God
be
discover'd
,
by
granting
some
small
Requests
,
the
pardon
of
a
few
and
little
Sins
?
Christ
is
consecrated
Priest
by
the
Oath
of
God
,
Heb
.
7.28
.
would
God
put
himself
to
his
Oath
for
a
light
business
,
a
thing
of
little
moment
?
What
is
the
end
of
this
Oath
?
Compare
it
with
Heb
.
6.16
,
17
,
18.
For
men
verily
swear
by
the
greater
;
and
an
oath
for
confirmation
is
to
them
an
end
of
all
strife
.
Wherein
God
willing
more
abundantly
to
shew
unto
the
heirs
of
promise
the
immutability
of
his
counsel
,
confirm'd
it
by
an
oath
:
And
all
is
that
you
might
have
strong
consolation
.
What
strong
Comfort
could
there
be
,
if
only
little
Debts
were
remitted
?
What
is
the
end
of
an
Oath
?
v.
16.
to
take
away
strife
;
Men
do
not
strive
with
God
,
or
doubt
of
his
Mercy
to
forgive
little
Sins
:
For
they
think
that
will
be
done
of
course
.
But
the
great
contest
men
have
with
God
,
is
about
his
willingness
to
remit
great
Debts
,
scarlet
Sins
:
Upon
this
account
the
strife
is
between
God
and
doubting
Sinners
;
therefore
to
bring
this
Contest
to
a
period
,
God
hath
put
himself
to
his
Oath
,
and
sworn
that
Christ
should
be
a
Priest
for
ever
,
to
take
away
all
strife
between
him
and
believing
Sinners
.
For
whom
is
this
strong
consolation
founded
upon
God's
Oath
?
v.
18.
For
those
that
fly
for
refuge
.
Now
the
Cities
of
refuge
were
not
appointed
for
ordinary
Crimes
,
but
for
blood
,
to
secure
the
Malefactor
from
the
Avenger
.
Shall
I
add
further
,
God
is
best
pleas'd
with
Christ
when
he
makes
intercession
for
the
greatest
Transgressors
.
Suppose
thou
hadst
been
one
of
Christ's
Murtherers
,
and
hadst
given
thy
Vote
against
him
;
perhaps
thou
wouldst
have
thought
this
a
more
Crimson
Sin
than
any
thou
art
guilty
of
.
You
know
Christ
pray'd
for
their
pardon
while
he
was
upon
the
Cross
.
And
God
gives
this
as
one
reason
why
he
would
exalt
him
,
Isa
.
53.12
.
He
shall
divide
him
,
&c.
why
?
because
he
pour'd
out
his
Soul
to
death
.
What
should
he
bear
sin
for
,
if
God
had
no
mind
to
pardon
it
?
And
because
he
was
numbred
among
the
transgressors
,
which
the
Evangelist
understands
of
his
being
crucified
with
Thieves
,
Mark
15.28
.
And
therefore
his
making
intercession
for
Transgressors
,
must
be
understood
of
his
Prayer
upon
the
Cross
.
And
if
God
did
exalt
him
for
this
,
would
God
be
pleased
with
him
,
or
would
Christ
answer
the
end
of
his
Exaltation
,
if
he
did
cease
to
make
intercession
for
Sinners
of
the
like
stamp
?
Tell
God
,
that
he
sent
Christ
to
bless
you
,
Acts
3.26
.
in
converting
you
;
and
desire
Christ
to
do
his
Office
.
7thly
.
Christ
is
intrusted
by
God
to
give
out
his
Grace
to
great
Sinners
.
Christ
is
God's
Lord
Almoner
for
the
dispensing
Redemption
,
and
the
riches
of
his
Grace
.
To
whom
?
Not
to
the
Righteous
,
they
have
no
need
of
it
;
but
to
Sinners
,
and
those
that
have
the
greatest
necessity
.
He
would
be
an
ill
Steward
,
who
when
intrusted
by
his
Lord
to
bestow
his
Alms
upon
the
Poor
,
should
overlook
the
most
miserable
,
indigent
,
and
necessitous
Persons
,
when
they
crave
it
of
him
,
and
relieve
those
that
had
not
so
great
and
crying
Wants
.
Christ
is
a
Priest
for
intents
of
the
same
nature
as
the
Legal
Typical
Priests
were
.
They
were
to
have
compassion
,
Heb
.
5.2
.
{αβγδ}
,
to
measure
out
their
compassion
,
to
order
the
Sacrifice
according
to
the
nature
of
the
sin
of
the
Person
that
presented
it
.
So
is
Christ
by
virtue
of
his
Office
to
measure
out
his
Grace
according
to
the
greatness
of
a
man's
necessity
;
as
Manna
was
to
be
gathered
according
to
every
ones
wants
.
Well
then
,
to
conclude
this
Exhortation
.
Embolden
thy self
to
draw
near
to
Christ
.
't
is
the
Apostle's
use
he
makes
of
all
his
foregoing
Doctrine
,
Heb
.
10.19
.
&c.
God
requires
not
a
heart
without
sin
,
but
a
heart
without
guile
.
Who
needs
more
boldness
than
great
Sinners
?
And
the
Apostle
sets
no
limits
to
it
.
Let
us
,
who
have
been
as
great
Sinners
as
any
,
resolve
to
do
as
they
in
Jeremy
did
,
Jer
.
3
22.
They
had
both
a
Command
,
and
a
Promise
.
Return
,
there
's
the
Command
.
I
will
heal
,
&c.
there
's
the
Promise
.
Presently
,
they
reply
,
We
will
come
to
thee
,
&c.
They
seem
to
snatch
the
Promise
out
of
God's
mouth
.
How
will
these
quick
and
ready
Converts
rise
up
in
judgment
against
thy
slowness
and
dulness
?
Shall
they
do
this
upon
one
Promise
;
and
when
thou
hast
all
the
Promises
in
the
Book
of
God
repeated
to
thee
,
shall
God
hear
no
other
answer
but
this
,
We
will
not
return
,
or
we
dare
not
come
,
we
dare
not
believe
thee
?
Did
God
give
but
one
Promise
to
Adam
,
and
did
he
embrace
it
,
and
live
upon
it
all
his
life
;
(
for
we
read
of
no
more
he
had
than
that
of
the
Seed
of
the
Woman
breaking
the
Serpent's
head
)
and
wilt
thou
not
return
,
when
thou
hast
so
many
Promises
filling
every
page
in
the
Scripture
?
Hast
thou
not
a
world
of
Precedents
?
Did
not
God
take
up
all
his
Saints
from
the
Dunghil
with
all
their
Rags
,
and
clothe
them
?
Were
any
of
them
born
Princes
,
and
Sons
of
Heaven
?
Alas
,
every
man
at
first
sued
for
a
Saviour
in
the
right
of
a
Sinner
;
and
all
pleaded
in
the
Court
of
Heaven
in
formâ
pauperis
.
Were
they
not
Debtors
,
and
could
they
do
that
which
might
make
God
cross
out
one
of
those
Sums
they
ow'd
him
?
Oh
think
not
then
thou
canst
damm
up
that
torrent
of
Love
that
has
flow'd
so
freely
to
the
World
for
so
many
Ages
.
Tho'
thy
Disease
be
grievous
,
yet
't
is
not
irrecoverable
,
provided
thou
goest
to
the
Physician
.
He
can
with
a
breath
burn
up
thy
Corruption
,
as
soon
as
dissolve
the
Creation
.
Christ
can
turn
the
muddiest
water
into
such
Wine
that
can
please
the
heart
both
of
God
and
Man
.
As
you
have
been
Vessels
of
Sin
,
if
you
will
be
Vessels
of
Repentance
,
God
will
make
you
brimful
of
Mercy
.
Plead
not
therefore
thy
own
unworthiness
.
Man's
unworthiness
never
yet
hindered
the
flowing
of
God's
kindness
.
't
is
too
weak
a
Bank
to
stop
the
current
of
God's
favour
.
The
greater
thy
unworthiness
,
the
greater
advantage
has
free
Grace
to
manifest
its
uncontroulable
Excellency
.
That
Man
dishonours
God
,
that
sets
his
Sin
above
God's
Goodness
,
or
his
Unworthiness
above
God's
Condescension
.
You
cannot
do
God
a
greater
pleasure
,
than
to
come
to
him
to
be
made
clean
.
When
he
reckons
up
thy
Sin
,
't
is
not
with
an
upbraiding
,
but
a
compassionate
sigh
,
Jer
.
13.27
.
He
longs
for
the
time
of
thy
returning
;
and
minds
thee
of
thy
Sin
,
that
thou
mayst
the
sooner
seek
a
remedy
;
and
wonders
thou
wilt
continue
in
such
a
filthy
Condition
so
long
.
USE
4.
Caution
.
1.
Think
not
thy
Sins
are
pardon'd
,
because
they
are
not
so
great
as
those
God
has
pardon'd
in
others
.
This
is
ad
suam
consolationem
aliena
numerare
vitia
Hierony
in
Vol.
1.
p.
114.
e
.
.
Consider
,
God
cast
off
Saul
for
less
Sins
than
David
committed
.
Evil
Angels
were
cast
off
for
one
Sin
.
A
few
small
Sands
may
sink
a
Ship
as
well
as
a
great
Rock
.
Thy
Sins
may
be
pardoned
though
as
great
as
others
,
but
then
you
must
have
equal
Qualifications
with
them
.
They
had
great
Sins
,
so
hast
thou
;
but
have
you
as
great
a
hatred
and
loathing
of
Sin
as
they
had
?
2.
Let
not
this
Doctrine
encourage
any
person
to
go
on
in
sin
.
If
thou
dost
now
suck
such
poison
out
of
this
Doctrine
,
and
boast
of
that
Name
God
proclaims
Exod
.
34.6
,
7.
take
the
Cooler
along
with
thee
,
and
remember
it
is
one
part
of
his
Name
,
By
no
means
to
clear
the
guilty
.
He
never
intended
those
Mercies
for
Sinners
,
as
Sinners
,
but
as
penitent
.
Penitents
,
as
such
,
are
not
guilty
,
because
repentance
is
a
moral
revocation
of
a
Sin
,
and
always
supposeth
saith
in
Christ
.
There
is
forgiveness
with
God
,
Psal
.
130.4
.
but
it
is
that
he
may
be
feared
,
not
despised
.
God
never
intended
mercy
as
a
sanctuary
to
protect
Sin
.
1st
.
't
is
disingenuous
to
do
so
.
Great
Love
requires
great
Duties
,
not
great
Sins
.
Freeness
of
Grace
should
make
us
increase
holiness
in
a
more
chearful
manner
.
What
high
ingratitude
is
it
,
to
be
inclin'd
to
sin
,
because
God
is
inclin'd
to
pardon
;
to
have
a
frozen
heart
to
him
,
because
he
hath
a
melting
heart
to
thee
?
What
,
to
kick
against
him
,
because
he
has
bowels
;
and
to
be
wicked
,
because
God
is
good
?
To
turn
Grace
it self
into
wantonness
.
Is
this
to
fear
his
Goodness
?
No
,
't
is
to
trample
on
it
,
to
make
that
which
should
excite
thee
to
holiness
,
a
Bawd
to
thy
Lust
,
and
God
himself
a
Pandar
to
the
Devil
.
If
thou
dost
thus
slight
the
design
of
this
Mercy
,
which
thou
canst
never
prize
at
too
high
a
rate
,
't
is
certain
thou
never
hadst
the
least
taste
of
it
.
If
thou
hadst
,
thou
couldst
not
sin
so
freely
:
For
when
Grace
enters
,
it
makes
the
Soul
dead
to
sin
,
Rom.
6.1
,
2.
The
Apostle
answers
such
a
Consequence
with
a
God
forbid
.
2dly
.
't
is
foolish
.
Would
any
man
be
so
simple
,
as
to
set
his
House
on
fire
,
because
he
has
a
great
River
running
by
his
Door
,
from
whence
he
may
have
water
to
quench
it
;
or
wound
himself
,
because
there
is
an
excellent
Plaister
which
has
cur'd
several
?
3dly
.
't
is
dangerous
.
If
thou
losest
the
present
time
,
thou
art
in
danger
to
lose
Eternity
.
There
are
many
in
Hell
never
sinn'd
at
such
a
presumptuous
rate
.
He
is
merciful
to
the
Penitent
,
but
he
will
not
be
unfaithful
to
his
Threatnings
.
If
thou
art
willing
to
receive
Grace
,
thou
mayst
have
it
,
but
upon
God's
Conditions
.
He
will
not
pin
it
upon
thy
Sleeve
whether
thou
wilt
or
no
.
This
is
to
make
that
which
is
the
savour
of
life
,
to
become
the
savour
of
death
unto
thee
.
See
what
an
answer
Paul
gives
to
such
an
imagination
,
Rom.
3.8
.
Let
us
do
evil
,
that
good
may
come
,
whose
damnation
is
just
.
He
takes
a
handful
of
Hell-fire
and
flings
it
in
their
faces
.
Let
but
the
29th
of
Deut
.
18
,
19.
stare
them
in
the
face
,
and
promise
thy self
peace
in
this
Course
if
thou
canst
.
Lest
there
should
be
among
you
a
root
that
beareth
gall
and
wormwood
.
And
it
cometh
to
pass
,
when
he
heareth
the
words
of
this
curse
,
that
he
bless
himself
in
his
heart
,
saying
,
I
shall
have
peace
,
though
I
walk
in
the
imagination
of
mine
heart
.
As
his
Goodness
is
great
,
which
thou
dost
despise
;
so
the
Wrath
will
be
the
hotter
,
thou
dost
treasure
up
.
Though
great
Sins
are
occasions
of
great
Grace
,
yet
Sin
doth
not
necessitate
Grace
.
Who
can
tell
,
whether
ever
God
would
have
shown
mercy
to
Paul
,
had
he
done
that
against
knowledge
,
which
he
did
ignorantly
?
Repentance
must
first
be
;
see
the
order
,
Acts
3.19
.
Repent
,
and
be
converted
,
that
your
sins
may
be
blotted
out
.
First
,
Repentance
and
Conversion
,
then
Justification
.
This
Grace
is
only
given
to
penitent
Sinners
.
You
know
not
whether
you
shall
repent
,
but
you
may
know
,
that
if
you
do
not
repent
,
you
shall
be
damn'd
.
As
there
is
infinite
Grace
to
pardon
you
,
if
you
repent
;
so
there
is
infinite
Justice
to
punish
you
,
if
you
do
not
repent
.
The
Gospel
binds
us
to
our
good
behaviour
as
much
as
the
Law
.
FINIS
.