EZEKIEL
HOPKINS
EPISCOPUS
DERENSIS
.
●
.
Sturt
Sculp
Printed
for
Nathanael
Ranew
portrait of Ezekiel Hopkins
THE
First
Volume
OF
DISCOURSES
OR
SERMONS
ON
SEVERAL
SCRIPTURES
.
By
EZEKIEL
HOPKINS
,
late
L.
Bishop
of
London-Derry
.
The
Second
Edition
Corrected
.
Imprimatur
.
Nov.
29.
1690.
Z.
Isham
,
R.
R.
D.
Henrico
,
Episc
.
Lond
.
a.
Sacris
.
LONDON
,
Printed
by
J.
Wilde
,
for
Nathanael
Ranew
,
at
the
King's
Arms
,
in
St.
Paul's
Church-Yard
,
1694.
THE
PREFACE
TO
THE
READER
.
Christian
Reader
,
ALthough
the
following
Sermons
need
no
Epistle
to
commend
them
to
any
intelligent
Reader
;
yet
Custom
having
made
it
necessary
to
say
something
,
for
the
Satisfaction
of
the
World
,
concerning
the
Posthumous
Works
of
deceased
Persons
,
I
shall
therefore
speak
a
few
Words
briefly
.
The
Reverend
Prelate
,
the
Author
of
them
,
was
a
Person
of
great
natural
Parts
,
and
Excellent
Learning
,
as
well
as
of
great
Piety
and
Charity
:
One
that
adorned
the
Church
of
England
,
whereof
he
was
an
Eminent
Pillar
,
ruling
well
in
the
Church
of
God
,
&
therefore
deserved
double
Honour
,
as
the
Apostle
speaks
:
And
doubtless
,
his
Reward
is
now
great
in
Heaven
,
with
his
Lord
and
Master
,
whose
Service
here
on
Earth
was
accounted
by
him
as
his
highest
Honour
,
and
that
which
he
professed
himself
most
ambitious
of
.
He
was
a
Person
of
great
Modesty
and
Humility
;
having
very
mean
and
low
Thoughts
of
himself
,
and
his
own
Abilities
;
which
was
the
Reason
why
the
World
had
so
little
Knowledge
of
him
from
the
Press
,
having
published
nothing
See
his
Vanity
of
the
World
,
and
A
Funeral
Sermon
,
&c.
Octavo
.
but
what
he
was
constrained
to
,
either
by
the
restless
Importunity
of
Friends
,
or
the
Commands
of
those
that
some
Time
were
his
Superiors
.
But
the
Intendment
of
this
Epistle
being
not
to
give
the
World
an
Account
of
the
Life
of
this
Excellent
Person
,
whose
Praise
is
deservedly
in
the
Church
of
God
;
I
forbear
to
add
any
thing
farther
concerning
him
,
hoping
it
will
shortly
be
done
by
a
more
worthy
Pen
.
And
as
for
the
following
Sermons
,
the
excellent
Style
in
which
they
are
written
,
and
the
exact
Accuracy
with
which
they
are
penn'd
,
may
give
abundant
Satisfaction
unto
All
,
in
the
Reading
of
them
,
that
they
are
His
Lordship's
own
,
and
were
fairly
written
with
his
own
Hand
,
and
copied
out
from
thence
,
since
his
Death
,
by
one
of
his
nearest
Relations
,
and
so
transmitted
unto
the
Press
.
The
Subject
Matter
of
them
being
agreeable
to
the
Divine
Inspirations
of
the
Holy
Scriptures
,
will
speak
better
for
themselves
,
than
the
Words
of
any
other
can
.
And
that
they
may
be
very
useful
and
profitable
unto
those
that
heard
them
,
and
unto
all
that
shall
read
them
,
is
the
hearty
and
sincere
Prayer
of
the
Publisher
.
Farewell
.
BOOKS
Printed
for
Nath
.
Ranew
,
at
the
King's
Arms
,
in
St.
Paul's
Church-Yard
.
THE
Vanity
of
the
World
:
With
other
Sermons
,
in
Octavo
.
An
Exposition
on
the
Ten
Commandments
:
With
other
Sermons
,
in
Quarto
.
An
Exposition
on
the
Lord's
Prayer
;
with
a
catechistical
Explication
thereof
,
for
the
instructing
of
Youth
:
With
Two
Discourses
;
the
one
concerning
,
The
Mystery
of
Divine
Providence
;
the
other
concerning
,
The
Excellent
Advantages
of
Reading
and
Studying
the
Holy
Scriptures
,
in
Quarto
.
Discourses
,
or
Sermons
,
on
several
Scriptures
.
Volume
the
First
,
in
Octavo
.
A
Second
Volume
of
Discourses
,
or
Sermons
,
on
several
Scriptures
,
in
Octavo
.
A
Third
Volume
of
Discourses
,
or
Sermons
,
on
several
Scriptures
,
now
in
the
Press
,
and
will
be
finished
in
a
Month
,
in
Octavo
.
All
Six
written
by
Ezekiel
Hopkins
,
late
Lord
Bishop
of
London-Derry
;
and
sold
by
Nath
.
Ranew
,
at
the
King's
Arms
,
in
St.
Paul's
Church-Yard
.
THE
FOLLY
OF
Sinners
,
&c.
PROV
.
xiv
.
9.
Fools
make
a
Mock
at
Sin
.
WE
are
not
generally
to
expect
any
connexion
,
either
of
Sense
or
Sentences
in
this
Book
of
the
Proverbs
.
Other
parts
of
Scripture
are
like
a
rich
Mine
,
where
the
precious
Ore
runs
along
in
one
continued
Vein
:
But
this
is
like
a
Heap
of
Pearls
;
which
,
though
they
are
loose
and
unstrung
,
are
not
therefore
the
less
excellent
or
valuable
.
The
Text
I
have
now
read
,
is
one
of
them
,
an
entire
Proposition
in
it self
,
without
relation
to
,
or
dependance
upon
any
Context
.
In
it
,
The
Division
of
the
Words
.
we
have
these
things
considerable
.
First
,
The
Character
or
Periphrasis
of
wicked
and
ungodly
Men
;
and
they
are
said
to
be
such
as
make
a
Mock
at
Sin
.
Secondly
,
Here
is
the
Censure
past
upon
them
by
the
All-wise
God
,
and
the
wisest
of
Men
;
they
are
Fools
for
so
doing
;
Fools
make
a
Mock
at
Sin
.
The
Words
are
plain
and
obvious
;
only
the
Phrase
of
making
a
Mock
,
may
seem
subject
to
some
ambiguity
,
and
various
acceptations
;
and
indeed
the
Scripture
useth
it
in
divers
Senses
.
Sometimes
it
signifies
an
abusing
of
others
,
by
violent
and
lewd
Actions
:
So
we
read
that
the
Hebrew
Servant
,
Gen.
39.17
.
says
Potiphar's
Wife
,
came
in
unto
me
to
mock
me
.
Sometimes
it
signifies
an
exposing
of
Men
to
Shame
and
Dishonour
:
So
the
wise
Man
tells
us
,
Wine
is
a
mocker
.
Prov.
20.
●
.
Sometimes
it
signifies
an
imposing
upon
the
Credulity
of
others
,
things
that
seem
incredible
and
impossible
:
So
we
read
in
Genesis
,
when
Lot
had
declared
to
his
Sons-in-Law
the
Destruction
of
Sodom
,
it
is
said
,
Gen.
19
14.
He
seemed
unto
them
as
one
that
mocked
.
Sometimes
it
is
taken
for
a
failing
in
our
Promises
,
and
thereby
defeating
,
and
frustrating
the
Expectations
of
others
:
And
thus
Herod
is
said
to
be
mocked
by
the
wise
Men
,
Matth
.
2.16
,
in
Matth
.
2.16
.
But
none
of
these
are
at
all
congruous
to
our
present
purpose
,
nor
applicable
to
the
Words
of
the
Text
.
There
are
therefore
Two
other
acceptations
of
this
Expression
,
〈◇〉
meant
by
M●cking
.
frequently
occurring
in
the
Holy
Scriptures
.
First
,
This
Word
Mock
is
commonly
taken
for
scoffing
,
or
bitter
taunting
at
others
.
Thus
our
Lord
and
Saviour
Jesus
Christ
suffered
the
Flouts
and
Derisions
of
an
insolent
Rabble
,
who
set
him
at
nought
,
and
mocked
him
,
Luk
●3
●●
as
St.
Luke
speaks
:
Thus
those
blessed
Martyrs
and
Confessors
,
that
followed
his
steps
,
are
said
to
have
endured
the
trial
of
cruel
Mockings
,
〈◇〉
11.36
.
as
the
Apostle
tells
us
.
And
indeed
this
is
the
difference
between
a
wise
Reprover
,
and
a
bitter
Mocker
;
that
the
Words
of
the
one
are
like
Balm
,
both
soft
and
sanative
;
but
the
Words
of
the
other
are
like
sharp
Swords
,
which
cut
deep
into
the
Minds
of
Men
,
and
commonly
make
them
rankle
into
Hatred
and
Malice
.
And
doubtless
there
are
very
many
Spirits
can
sooner
put
up
an
Injury
done
them
,
than
a
cutting
bitter
scoff
;
because
nothing
expresseth
so
much
Contempt
,
nor
shews
how
despicable
we
account
them
,
as
a
fleering
Gibe
.
Secondly
,
Mocking
may
be
taken
for
slighting
,
and
making
no
account
of
,
looking
upon
things
or
Persons
,
as
trivial
and
inconsiderable
.
And
thus
it
is
used
in
Job
,
where
the
Horse
is
said
to
mock
at
fear
,
Job
39.2
.
when
he
rusheth
into
the
Battel
,
and
is
not
terrified
;
but
rather
enraged
by
all
the
Horrors
of
War
,
When
the
Quiver
ratleth
against
him
,
the
glittering
Spear
and
the
Shield
.
And
so
it
is
said
of
the
Leviathan
,
He
laugheth
at
the
shaking
of
the
Spear
,
Job
41.29
.
for
he
esteemeth
Iron
as
Straw
,
and
Brass
as
rotten
Wood
.
Now
in
either
of
these
Two
Senses
may
the
Words
of
the
Text
be
taken
;
when
they
tell
us
,
they
are
Fools
that
make
a
Mock
at
Sin
.
For
Sin
may
be
considered
,
A
Twofold
Consideration
of
Sin
.
either
as
committed
by
others
,
or
as
committed
by
our selves
;
and
it
is
egregious
Folly
to
make
a
Mock
of
either
,
so
as
to
sport
at
the
one
,
or
to
slight
the
other
.
First
,
They
are
Fools
that
make
a
Mock
at
other
Men's
Sins
,
so
as
to
turn
them
into
a
Matter
of
Jest
and
Raillery
.
Secondly
,
They
are
Fools
that
make
a
Mock
at
their
own
Sins
,
so
as
to
think
the
Commission
of
them
a
slight
and
inconsiderable
thing
.
I
shall
very
briefly
speak
of
the
First
,
and
so
pass
on
unto
the
Second
Particular
.
First
therefore
,
They
are
Fools
that
make
a
Mock
at
other
Men's
Sins
.
They
are
Fools
that
make
a
Mock
at
other
Men's
Sins
,
so
as
to
make
them
a
matter
of
Mirth
and
Pastime
.
This
indeed
is
Sport
for
Devils
,
all
whose
Recreation
,
and
Hellish
Solace
,
is
the
Sin
and
Wickedness
of
Men
.
The
Damnation
of
Souls
is
the
Sport
of
Hell
:
And
Thou
who
canst
rejoyce
in
their
Joy
,
deservest
likewise
to
howl
under
their
Woes
and
Torments
.
We
justly
condemn
it
,
as
a
most
barbarous
and
inhumane
Custom
amongst
the
ancient
Romans
,
who
brought
many
selected
Pairs
of
miserable
Men
into
their
publick
Theatres
,
only
to
delight
the
Spectators
with
their
Blood
and
Death
.
But
this
was
an
innocent
Recreation
in
comparison
of
thine
,
who
takest
pleasure
to
see
thy
poor
Brother
wounding
and
stabbing
,
yea
damning
his
precious
Soul
.
Go
laugh
at
a
wretched
Man
upon
the
Rack
,
of
upon
the
Wheel
;
Laugh
at
the
odd
distorted
Postures
of
Epilepticks
,
or
the
Convulse
Motions
of
Dying
and
Expiring
Men
;
Sport
thy self
with
their
writh'd
Looks
,
and
antick
Shapes
of
Misery
:
This
is
far
more
civil
,
more
humane
,
more
pious
,
than
to
make
those
Sins
thy
Mirth
,
which
will
be
thy
Brother's
Eternal
Woe
and
Anguish
.
What
thinkest
thou
?
Could'st
thou
look
into
Hell
,
that
place
of
Torment
?
Could'st
thou
see
there
all
the
Engines
of
God's
Justice
,
and
the
Devil's
Cruelty
,
set
on
work
in
the
eternal
Torture
of
those
,
who
perhaps
once
made
as
light
of
their
own
Sins
,
as
thou
dost
of
other
Men's
;
wouldst
thou
think
this
a
pleasant
Spectacle
?
Wouldst
thou
sport
and
divert
thy self
to
see
how
they
wallow
in
Fire
and
Brimstone
,
or
how
they
circle
and
twist
themselves
in
unquenchable
Flames
?
Certainly
such
a
Sight
as
this
would
affect
thee
with
a
cold
Horrour
,
and
a
shivering
Dread
:
And
how
then
canst
thou
sport
thy self
to
see
thy
Brother
damning
himself
,
since
it
would
fright
thee
to
see
him
damned
?
Believe
it
,
Sirs
;
The
Sins
that
now
abound
in
the
World
challenge
our
Tears
and
Pity
:
We
ought
to
mourn
and
repent
for
those
who
do
not
,
who
will
not
repent
for
themselves
.
It
is
a
sad
,
and
a
doleful
Sight
to
see
so
many
every
where
dishonour
God
,
disgrace
their
Natures
,
and
destroy
their
Souls
;
to
see
some
come
reeling
home
,
disguis'd
in
all
the
brutish
Shapes
that
Drunkenness
can
put
upon
them
,
ready
to
discharge
their
Vomit
in
the
Face
of
every
one
they
meet
:
Others
frantick
with
Wrath
and
Rage
,
and
,
like
a
Company
of
Mad
Men
,
flinging
about
Firebrands
,
Prov.
26.18
.
Arrows
,
and
Death
:
To
see
such
woeful
Transformations
,
and
the
dire
Effects
that
Sin
and
Wickedness
have
caused
in
the
World
;
certainly
he
that
can
entertain
himself
with
Mirth
at
these
things
,
hath
not
only
forsworn
his
Religion
,
but
his
Humanity
;
and
may
,
with
much
more
Reason
,
make
the
Miseries
of
poor
distracted
People
,
chain'd
up
in
Bedlam
,
to
become
his
Sport
and
Pastime
.
I
know
it
will
be
here
pretended
,
that
surely
it
can
be
no
such
great
Crime
to
explode
and
hiss
Sin
off
the
Stage
;
nay
,
it
were
a
proper
Means
to
keep
Men
from
being
generally
so
wicked
,
could
we
but
make
Wickedness
more
ridiculous
in
them
.
But
,
alas
!
Vice
is
now-a-days
grown
too
impudent
to
be
laughed
out
of
Countenance
;
and
those
Methods
of
a
scurrilous
Mockery
,
which
some
plead
for
,
as
rendring
Vice
ridiculous
,
have
,
I
doubt
,
only
made
it
the
more
taking
and
spreading
,
and
encouraged
others
to
be
the
more
openly
sinfull
,
by
teaching
them
to
be
the
more
wittily
vile
and
wicked
.
Few
will
be
deterred
from
sinning
,
when
they
think
they
shall
but
gratifie
others
,
by
making
Sport
for
them
;
and
stir
up
,
not
their
Indignation
and
Abhorrence
,
but
their
Mirth
and
Laughter
.
't
is
true
,
we
read
that
Elijah
mock'd
the
Idolatrous
Worshippers
of
Baal
,
and
his
Scoffs
and
Taunts
at
them
were
very
biting
and
sarcastical
,
and
cut
them
much
deeper
than
they
are
said
to
cut
themselves
:
But
this
he
did
in
a
serious
and
zealous
reproving
of
their
Sins
,
not
in
a
jocular
and
sportive
Merriment
.
There
are
two
things
in
Sin
,
Impiety
and
Folly
;
we
may
lawfully
enough
scorn
the
one
,
while
we
are
sure
to
hate
and
detest
the
other
:
And
a
due
Mixture
of
both
these
together
,
Scorn
and
Detestation
,
are
very
fit
to
enkindle
our
Zeal
for
God
,
and
may
oftentimes
be
a
requisite
Temper
for
him
who
is
to
reprove
confident
and
audacious
Sinners
.
But
to
laugh
and
sport
at
others
Wickedness
,
and
to
make
the
Guilt
and
Shame
of
others
our
Mirth
and
Recreation
,
is
both
unchristian
,
and
inhumane
;
and
we
may
as
well
laugh
at
their
Damnation
,
as
at
that
which
will
lead
them
to
it
.
Thus
to
make
a
Mock
at
Sin
,
is
to
make
our
very
Mocks
to
be
our
Sins
;
and
argues
us
,
not
only
profane
,
but
foolish
;
for
this
is
to
laugh
and
rejoyce
at
our
own
Stain
and
Dishonour
,
and
to
abuse
our
own
Nature
,
that
Nature
which
is
common
to
us
,
as
well
as
others
;
that
Nature
which
,
were
it
not
debased
with
Sin
,
renders
us
but
a
little
lower
than
the
Angels
.
What
a
fair
and
glorious
Creature
was
Man
,
before
Sin
debased
and
sullied
him
!
A
Friend
to
his
God
,
Lord
of
the
Creation
,
made
a
little
lower
than
the
Angels
,
being
a-kin
to
them
,
though
of
a
younger
House
,
and
meaner
Extract
,
adorn'd
with
all
both
natural
and
divine
Perfections
,
till
Sin
despoil'd
him
of
his
Excellency
,
and
made
him
who
was
almost
equal
to
the
Angels
,
worse
than
the
very
Brutes
that
perish
,
sottish
and
miserable
.
And
canst
thou
laugh
and
sport
thy self
at
that
which
hath
ruin'd
and
undone
thee
,
as
well
as
others
?
Thy
Nature
is
blemish'd
and
corrupted
as
much
as
theirs
.
When
we
look
abroad
in
the
World
,
and
observe
the
abominable
Wickednesses
that
are
every
where
committed
,
the
Murthers
,
Uncleannesses
,
Blasphemies
,
Drunkenness
,
and
all
those
Prodigies
of
Impiety
that
every
where
swarm
amongst
Men
;
how
by
Lying
,
Stealing
,
Swearing
,
and
Committing
Adultery
,
they
break
out
,
Hos
.
4.2
.
until
Blood
toucheth
Blood
.
What
else
see
we
now
in
all
this
,
but
the
woful
Effects
of
our
own
corrupt
Nature
:
Here
we
see
our selves
unbowelled
,
and
discover
what
we
our selves
are
,
at
the
price
of
other
Men's
Sins
;
For
as
in
Water
,
Prov.
27.19
Face
answereth
unto
Face
,
so
doth
the
Heart
of
Man
to
Man
.
We
have
therefore
more
reason
to
lament
the
Sins
and
Miscarriages
of
others
,
than
to
make
a
Sport
and
Mock
at
their
Wickedness
,
since
we
our selves
are
the
very
same
,
and
prone
enough
,
without
the
Restraining
Grace
of
God
,
either
to
imitate
,
or
exceed
them
.
Hence
then
,
First
,
Consider
what
an
accursed
,
Shews
the
Evil
of
tempting
others
to
sin
.
horrid
thing
it
is
to
tempt
others
to
sin
,
only
that
thou
mayest
afterwards
make
Sport
with
them
,
and
raise
a
Scene
of
Mirth
out
of
the
Ruins
of
their
Souls
.
I
wish
this
were
not
as
common
a
Practice
,
as
it
is
damnable
.
See
what
dreadful
Woes
God
denounceth
against
such
,
Habak
.
2.15
,
16.
by
the
Prophet
:
Woe
unto
him
that
giveth
his
Neighbour
Drink
;
that
puttest
thy
Bottle
to
him
,
and
makest
him
drunken
also
,
that
thou
mayest
look
upon
his
Nakedness
;
his
Shame
and
Dishonour
.
Thou
art
filled
with
Shame
,
for
Glory
:
Drink
thou
also
,
and
let
thy
Foreskin
be
uncovered
;
the
Cup
of
the
Lord's
Right
Hand
shall
be
turned
unto
thee
,
and
shamefull
Spewing
shall
be
on
thy
Glory
.
Hence
have
these
Devils
(
for
that
Name
belongs
to
them
who
do
his
Work
)
invented
all
those
Artifices
of
Excess
and
Drunkenness
,
to
draw
on
others
to
debauch
themselves
,
and
their
Reason
,
that
they
may
have
Matter
to
laugh
at
their
fottish
Actions
,
and
to
boast
how
many
they
have
made
to
fall
under
the
Puissance
of
their
Riots
.
But
certainly
,
if
there
be
an
Hell
,
as
it
is
certain
there
is
;
or
if
that
Hell
were
not
made
in
vain
,
as
it
was
not
;
these
wretched
Sinners
can
expect
nothing
else
,
but
to
have
their
Portion
therein
with
those
Devils
,
whose
industrious
Factors
they
have
been
:
And
there
the
Cup
of
God's
Right
Hand
,
a
Cup
of
pure
Wrath
,
and
unmix'd
Fury
,
shall
be
given
them
,
and
they
be
forced
to
drink
it
off
,
to
the
very
Dregs
and
Bottom
of
it
,
spewing
out
Fire
and
Brimstone
eternally
.
Secondly
,
Shews
the
Wickedness
of
those
that
sin
,
only
to
tempt
others
to
sin
.
Hence
think
how
desperately
impious
,
wicked
Wretches
they
are
,
who
sin
only
to
make
others
Sport
;
that
buffoon
themselves
into
Hell
,
and
purchase
the
Pleasing
others
with
the
dreadful
Damnation
of
their
own
Souls
:
And
yet
,
How
frequent
is
this
in
the
World
?
How
many
are
there
,
that
will
neither
spare
God
,
nor
Heaven
,
nor
Scripture
,
nor
Religion
,
nor
common
Modesty
,
if
they
come
but
in
the
way
of
a
Jest
?
Nothing
,
how
sacred
,
how
venerable
soever
it
be
,
can
escape
them
,
if
they
can
but
turn
it
into
Drollery
.
I
need
not
mention
what
Tropes
and
Metaphors
Men
have
found
out
to
talk
lasciviously
by
;
almost
every
one
is
perfect
in
that
piece
of
Rhetorick
:
Nor
what
strange
,
monstrous
Lies
some
will
aver
openly
,
to
raise
either
Mirth
or
Wonder
in
Company
.
And
that
which
is
worst
of
all
is
,
that
now
the
Holy
Bible
is
become
a
mere
Jest-Book
with
them
,
a
Common-Place
〈◇〉
,
and
many
Discourse
;
〈…〉
speaks
Scripture
out
of
these
Men's
Mouths
;
they
know
no
more
of
it
,
than
what
they
abuse
;
and
all
their
Meditations
and
Comments
upon
it
,
are
only
how
such
and
such
Passages
may
be
ingeniously
perverted
,
and
turned
into
Burlesque
,
to
heighten
the
Mirth
of
the
next
profane
Company
they
meet
.
Impious
Wretches
,
that
dare
to
violate
the
most
tremendous
Mysteries
of
Religion
,
and
expose
their
God
to
Scorn
,
his
Oracles
to
Contempt
,
and
their
own
Souls
to
Eternal
Perdition
;
only
for
a
little
Grinning
and
Sneering
of
a
Company
of
vain
,
yea
,
mad
Fools
,
who
think
they
commence
Wits
by
applauding
Blasphemy
!
But
these
Wits
,
as
they
are
profane
and
impious
,
so
they
prove
themselves
very
Fools
,
thus
to
sport
themselves
to
death
:
Their
Laughter
is
rather
spasmical
and
convulsive
,
than
joyous
;
a
Risus
Sardonicus
,
caused
by
Venom
and
Poyson
:
They
go
down
merrily
to
Hell
,
and
frolick
themselves
into
Perdition
.
And
thus
I
have
done
with
the
first
sort
of
Fools
,
namely
,
those
that
make
a
Sport
and
Mock
at
other
Men's
Sins
.
The
Second
Particular
is
to
shew
,
They
are
Fools
that
make
at
Mock
at
their
own
Sins
.
that
they
are
Fools
who
make
a
Mock
at
their
own
Sins
,
so
as
to
think
the
Commission
of
them
but
a
slight
,
inconsiderable
Matter
.
And
here
I
shall
shew
you
,
First
,
That
wicked
Men
do
generally
account
Sin
a
small
,
slight
Matter
.
Secondly
,
What
it
is
that
induceth
and
persuades
them
to
account
so
slight
of
it
.
Thirdly
,
Their
gross
and
inexcusable
Folly
for
so
accountting
of
it
.
First
,
That
wicked
Men
do
generally
account
Sin
a
small
,
inconsiderable
Matter
,
may
appear
from
these
three
Things
.
I.
Slight
Temptations
make
some
Men
sin
.
Slight
Provocations
and
easie
Temptations
are
sufficient
to
make
them
rush
boldly
into
the
Commission
of
Sin
:
Any
slight
inconsiderable
Gain
,
and
transitory
,
fading
,
washy
Pleasure
;
yea
oftentimes
,
a
meer
Gallantry
and
Humour
of
Sinning
,
is
enough
to
make
them
venture
upon
any
Crime
,
that
the
Devil
,
or
their
own
wicked
Hearts
shall
suggest
to
them
:
Yea
those
very
Things
,
for
which
they
would
scarce
suffer
a
Hair
of
their
Heads
to
be
twitch'd
off
,
are
yet
forcible
enough
,
to
persuade
them
to
lie
or
swear
,
Sins
that
murder
and
destroy
their
precious
Souls
for
ever
!
What
is
this
but
a
plain
Demonstration
,
that
they
account
Sin
a
mere
Trifle
,
and
look
upon
it
as
a
small
and
slight
thing
to
offend
the
most
high
God
.
II
.
Hard
to
work
Sinners
to
a
True
Sorrow
for
Sin
.
It
is
very
hard
and
difficult
to
work
these
Men
to
any
true
Sorrow
and
Compunction
for
their
Sins
:
Turn
the
Mouth
of
all
the
terrible
Threatnings
that
God
bath
denounced
in
his
Holy
Word
against
them
,
and
let
them
thunder
out
all
the
Woes
and
Curses
that
are
in
the
Magazine
of
God's
Justice
against
them
,
yet
these
wicked
Wretches
are
not
startled
at
it
;
but
still
hold
fast
their
Confidence
and
Boldness
,
when
they
have
lost
their
Innocency
and
Integrity
,
and
cannot
,
nor
will
not
be
persuaded
that
God
should
be
so
angry
and
incensed
for
such
small
matters
.
III
.
If
they
are
at
all
moved
with
these
things
,
yet
they
think
that
a
slight
and
formal
Repentance
will
suffice
to
make
amends
for
all
:
They
pacifie
their
Consciences
,
and
think
they
appease
God
also
,
by
crying
him
Mercy
;
and
find
it
as
easie
a
matter
to
repent
of
their
Sins
,
as
it
is
to
commit
them
.
And
therefore
certainly
these
Men
must
needs
have
very
slight
Thoughts
of
Sin
,
who
can
be
so
easily
tempted
to
commit
it
,
and
are
so
hard
to
be
brought
to
repent
of
it
;
or
if
they
do
,
yet
is
it
so
slightly
and
superficially
,
as
if
they
feared
the
Amends
would
be
greater
than
the
Injury
.
I
come
now
to
the
Second
Thing
,
and
that
is
,
Causes
of
Sinners
making
light
of
Sin
.
to
shew
what
it
is
that
induceth
and
persuadeth
wicked
Men
to
make
so
light
of
their
Sins
.
Now
there
are
these
Two
things
that
make
Sinners
to
account
their
Sins
slight
and
trivial
Matters
.
I.
Sinners
not
being
exemplarily
punished
,
causes
them
to
make
light
of
Sin
.
Because
they
see
so
few
Instances
of
God's
dread
Wrath
and
Vengeance
executed
on
Sinners
in
this
Life
;
and
those
rare
Ones
that
are
extant
and
visible
,
they
impute
rather
to
Chance
,
than
to
the
Retribution
of
Divine
Justice
:
And
therefore
,
upon
their
own
Impunity
,
and
the
Impunity
of
others
,
they
conclude
,
That
certainly
Sin
is
no
such
heinous
thing
as
some
sowre
,
tetrical
People
would
fain
persuade
the
World
to
believe
:
And
so
they
cry
Peace
,
Peace
,
to
themselves
,
Deut
.
29.19
.
though
they
go
on
in
the
Frowardness
of
their
Hearts
,
adding
Iniquity
to
Sin
.
Because
God
so
long
winks
at
them
,
they
conclude
him
blind
,
or
at
least
,
that
he
doth
not
much
disallow
those
Sins
which
he
doth
not
presently
punish
.
Indeed
,
it
would
be
somewhat
difficult
to
answer
this
Argument
,
were
this
present
Life
the
appointed
Time
of
Recompence
.
No
,
but
God
reserveth
his
Wrath
and
Vengeance
to
a
more
publick
,
and
more
dreadful
Execution
of
it
,
than
any
can
be
in
this
Life
.
Though
now
thou
feelest
no
Effects
of
God's
Wrath
,
yet
,
believe
it
,
the
Storm
is
but
all
this
while
gathering
:
But
when
thou
launchest
forth
into
the
boundless
Ocean
of
Eternity
,
then
,
and
perhaps
never
before
then
,
will
it
break
upon
thee
in
a
Tempest
of
Fury
,
and
drown
thy
Soul
in
Perdition
and
Destruction
.
II
.
Sinners
make
light
of
Sin
,
because
it
is
no
real
Injury
to
God
.
Another
thing
that
makes
wicked
Men
think
so
slight
of
Sin
,
is
that
it
cannot
affect
God
with
any
real
Injury
;
for
as
he
is
not
benefited
by
our
Services
,
so
he
is
not
wronged
by
our
Iniquities
.
't
is
true
,
could
our
Sins
reach
God
,
could
they
dethrone
him
,
or
rend
off
any
of
his
glorious
Attributes
from
his
immutable
Essence
,
there
might
then
be
great
Reason
why
God
should
so
severely
revenge
them
,
and
we
for
ever
detest
and
abhor
them
:
But
since
his
Glory
is
free
from
any
Stain
,
and
his
Being
from
any
Wrong
and
Prejudice
,
our
Sins
are
nothing
to
him
,
nor
is
there
any
Reason
we
should
judge
them
heinous
and
provoking
.
't
is
true
,
O
Sinner
,
thy
Sins
can
never
invade
God's
Essence
;
that
is
infinitely
above
the
Attempts
of
Men
or
Devils
,
but
yet
every
wicked
Wretch
would
,
if
he
could
,
dethrone
God
:
Sinners
would
not
have
him
be
so
holy
,
nor
so
just
as
he
is
;
not
so
holy
in
hating
of
their
Sins
,
nor
so
just
in
punishing
of
them
;
that
is
,
they
would
not
have
him
to
be
God
;
for
it
is
necessary
that
God
should
be
as
he
is
.
Sinners
do
really
contradict
God's
Purity
,
rebel
against
his
Sovereignty
,
violate
his
Commands
,
defie
his
Justice
,
provoke
his
Mercy
,
despise
his
Threatnings
,
and
hinder
the
Manifestations
of
his
Glory
to
the
World
:
And
is
all
this
nothing
?
Every
Sinner
hath
so
much
Poyson
and
Venom
in
him
,
that
he
would
even
spit
it
in
the
Face
of
God
himself
,
if
he
could
reach
him
:
But
because
God
is
in
himself
secure
from
their
impotent
Assaults
,
Sin
shews
its
Spight
against
him
in
what
it
can
;
defaceth
his
Image
where-ever
it
comes
,
abolisheth
all
Structures
and
Lineaments
of
God
in
the
Soul
,
and
would
banish
his
Name
,
his
Fear
,
his
Worship
from
off
the
Face
of
the
whole
Earth
:
And
therefore
thou
who
art
guilty
of
this
Rebellion
against
the
great
Majesty
of
Heaven
,
canst
thou
yet
think
thy
Sins
to
be
slight
and
inconsiderable
,
and
not
worth
either
the
Cognizance
,
or
the
Vengeance
of
the
Almighty
?
Believe
it
,
the
Day
is
coming
,
and
will
not
tarry
,
when
that
Guilt
which
thou
now
carriest
so
peaceably
in
thy
Bosom
,
and
which
,
like
a
frozen
and
benumb'd
Serpent
,
stirrs
not
,
nor
stings
not
,
shall
,
when
heated
with
the
Flames
of
Hell
,
fly
in
thy
Face
,
and
appear
in
all
its
native
and
genuine
Deformities
and
Horrour
,
and
overwhelm
thy
Soul
with
Everlasting
Anguish
and
Torment
;
and
then
,
but
too
late
,
then
wilt
thou
exclaim
against
thy self
,
as
being
worse
than
a
Fool
,
or
Mad-man
,
for
thinking
so
slightly
of
,
and
making
a
Mock
at
that
which
hath
eternally
ruin'd
and
destroyed
thee
.
And
having
thus
shew'd
you
briefly
,
that
wicked
Men
do
make
light
of
Sin
,
and
the
Inducements
that
tempt
them
to
it
.
I
shall
now
,
in
the
Third
place
,
shew
you
their
great
and
inexcusable
Folly
in
so
doing
.
The
Folly
of
Sinners
in
making
light
of
Sin
,
appears
in
that
they
And
certainly
never
was
any
insensate
Man
,
never
any
that
was
wholly
abandon'd
by
his
Reason
and
Understanding
,
guilty
of
a
greater
Folly
than
this
is
:
For
,
I.
Hope
to
repent
of
it
.
Is
it
not
most
egregious
Folly
and
Madness
for
any
to
do
that
,
which
yet
they
hope
they
shall
live
to
repent
that
ever
they
did
it
?
This
is
such
a
Folly
,
as
all
the
Extravagances
of
Fools
could
never
match
;
and
yet
this
most
wicked
Men
are
guilty
of
:
They
boldly
rush
into
Sin
,
only
upon
this
presumptuous
Confidence
,
that
they
may
hereafter
be
sorry
that
now
they
did
it
.
In
which
their
Folly
is
doubly
notorious
,
in
that
1.
They
venture
upon
a
certain
Guilt
,
in
hope
of
an
uncertain
Repentance
.
And
,
2.
In
that
they
take
up
their
unprofitable
Sins
upon
so
great
and
burthensome
an
Interest
.
1.
Sinners
Folly
great
,
in
venturing
upon
a
certain
Guilt
,
in
hopes
of
an
uncertain
Repentance
.
In
that
they
venture
upon
a
certain
Guilt
,
in
hopes
of
an
uncertain
Repentance
.
For
either
God
may
cut
thee
off
,
O
Sinner
,
in
the
very
Act
of
that
Sin
which
thou
intendest
to
repent
of
hereafter
:
Or
,
if
he
afford
thee
Time
for
Repentance
,
he
may
withold
his
Grace
,
and
in
his
just
and
righteous
,
but
yet
fearful
Judgment
,
seal
thee
up
under
Hardness
and
Impenitency
,
that
thou
shalt
go
on
,
Rom.
2.5
.
treasuring
up
to
thy self
Wrath
against
the
Day
of
Wrath
.
And
if
either
of
these
,
through
the
righteous
Judgment
of
God
,
should
happen
unto
thee
,
what
a
deplorable
Fool
wilt
thou
prove
thy self
to
be
,
that
sinnest
out
of
Hopes
of
Repentance
,
and
of
a
Repentance
which
perhaps
will
never
be
granted
?
Alas
?
How
many
hath
God
,
in
his
signal
Vengeance
,
cut
off
,
by
some
remarkable
stroke
,
with
an
Oath
,
or
Curse
,
or
Blasphemy
in
their
Mouths
,
scarce
fully
pronounced
?
How
many
,
with
their
drunken
Vomits
gogling
in
their
very
Throats
:
How
many
,
while
their
Souls
have
been
burning
with
their
lustful
Embraces
,
have
even
then
been
cast
into
Hell
,
and
burnt
up
with
Everlasting
Fire
?
Or
,
if
Vengeance
should
spare
thee
for
a
while
,
O
Sinner
,
yet
thou
knowest
not
how
soon
it
will
strike
thee
:
It
is
great
Folly
to
expect
the
Warning
of
a
sick
Bed
;
Death
often
surprizes
by
sudden
Casualties
,
or
by
some
Diseases
as
sudden
as
Casualties
;
and
there
are
many
Ways
of
Dying
,
besides
Consumptions
,
Agues
,
and
Dropsies
,
the
lingring
Fore-runners
of
an
approaching
Dissolution
.
But
if
God
should
cast
thee
down
upon
a
sick
Bed
,
he
may
justly
visit
thee
,
who
hast
neglected
thy
Soul
in
thy
Health
,
with
such
Distempers
as
may
make
thee
not
only
unfit
,
but
such
as
may
render
thee
uncapable
of
doing
thy
last
kind
Office
for
it
.
It
is
Folly
to
expect
the
Admonition
of
Old
Age
:
Alas
!
Eccles
.
12.5
.
the
Almond-Tree
doth
not
every
where
flourish
;
and
it
is
not
one
,
to
many
Thousands
,
that
lay
down
an
Hoary
Head
in
the
Bed
of
the
Grave
.
Prov.
16.31
.
But
grant
thou
couldst
be
assured
of
the
Continuance
of
thy
Life
,
yet
is
it
not
egregious
Folly
to
sin
in
hope
of
repenting
,
when
every
Act
of
Sin
will
make
thy
Repentance
the
more
difficult
,
if
not
impossible
?
The
older
thou
growest
,
still
the
more
desperate
is
thy
Case
;
for
thy
Sins
will
be
the
more
rooted
and
habituated
in
thee
,
and
thy
Heart
the
more
hardned
to
resist
the
Grace
of
God
:
So
that
,
upon
all
Accounts
,
thy
Repentance
is
most
uncertain
;
and
the
longer
thou
continuest
in
Sin
,
still
the
more
unlikely
and
improbable
.
And
then
judge
,
thou
thy self
,
whether
it
be
not
extream
Madness
and
Folly
,
to
make
so
light
,
or
no
Account
of
Sinning
,
because
thou
makest
account
of
Repenting
.
But
2.
Suppose
it
were
most
infallibly
certain
that
thou
shalt
repent
,
Sinners
great
Folly
to
purchase
the
Pleasures
of
Sin
with
a
bitter
Repentance
.
yet
none
but
Fools
will
take
up
the
Pleasures
of
Sin
upon
the
Sorrow
,
Anguish
,
and
Bitterness
of
a
true
and
hearty
Repentance
.
Dost
thou
seriously
consider
what
Repentance
is
?
It
is
not
a
transitory
Wish
,
a
warm
Sigh
,
or
a
languishing
Lord
have
Mercy
,
in
a
Distress
,
or
on
a
sick
Bed
;
(
and
yet
even
these
cannot
be
without
judging
and
condemning
themselves
for
Fools
,
when
they
sinned
:
)
No
,
but
Repentance
is
the
breaking
of
the
Heart
,
a
rending
of
the
very
Soul
in
pieces
:
The
usual
Preparatives
to
it
are
ghastly
Fears
and
Terrours
,
sharp
and
dreadful
Convictions
,
that
will
even
search
thy
very
Bowels
,
break
thy
Bones
,
and
burn
up
thy
very
Marrow
within
thee
.
More
especially
doth
God
deal
thus
terribly
with
veterane
,
old
,
confirmed
Sinners
,
making
Repentance
more
bitter
to
them
,
than
to
others
,
that
they
may
see
and
confess
themselves
Fools
,
in
indulging
themselves
in
their
Sins
,
in
hopes
of
repenting
for
them
.
Say
then
,
when
the
Devil
and
thine
own
Lusts
tempt
thee
to
any
Sin
;
say
,
If
I
commit
this
Sin
,
either
I
shall
repent
of
it
,
or
I
shall
not
;
if
I
never
repent
of
it
,
as
it
is
a
hazard
whether
I
shall
or
no
,
what
is
there
in
Sin
,
that
can
recompence
the
everlasting
Pain
of
Damnation
?
If
I
shall
repent
,
what
is
there
in
the
Sin
,
that
can
recompence
the
Anguish
and
Bitterness
of
Repentance
?
This
is
such
an
unanswerable
Dilemma
,
that
all
the
Craft
and
Subtilty
of
Hell
can
never
solve
.
And
if
we
would
but
always
keep
this
fixed
in
our
Minds
,
it
were
impossible
that
ever
we
should
make
slight
of
Sin
.
While
thou
thus
arguest
,
thou
arguest
solidly
and
wisely
;
but
to
say
I
will
sin
,
because
perhaps
I
may
repent
,
is
quite
below
the
meanest
Capacity
that
ever
own'd
the
least
Glimpse
of
Sense
and
Reason
.
II
.
Is
it
not
Folly
to
make
a
Mock
at
that
which
will
be
sure
to
pay
thee
home
,
S●●
will
make
Sinners
a
pub●●●●
Scorn
to
〈◇〉
whole
〈◇〉
and
to
make
a
publick
Mock
and
Scorn
of
thee
to
the
whole
World
?
How
many
have
their
Sins
and
Vices
made
infamous
among
Men
?
They
are
a
Shame
,
and
a
Reproach
to
all
that
are
but
of
a
civil
and
sober
Converse
;
and
as
much
lost
to
Reputation
,
as
they
are
to
Vertue
?
But
however
,
certainly
all
wicked
and
ungodly
Men
shall
be
made
a
publick
Scorn
and
Derision
to
all
the
World
,
both
God
,
Angels
,
and
Men
:
God
will
mock
at
them
,
he
tells
them
so
expresly
,
for
so
the
Wise
Man
speaks
;
Prov.
1.25
,
26.
Because
you
have
set
at
nought
all
my
Counsel
,
and
would
none
of
my
Reproof
;
I
also
will
laugh
at
your
Calamity
,
and
mock
when
your
Fear
cometh
;
when
your
Fear
cometh
as
a
Desolation
,
and
your
Destruction
cometh
like
a
Whirlwind
.
All
their
Sins
and
Deeds
of
Wickedness
shall
then
be
exposed
to
the
open
View
and
Contempt
of
Saints
and
Angels
,
who
shall
subscribe
to
the
righteous
Doom
of
their
Condemnation
.
Devils
will
then
upbraid
their
Folly
,
and
triumph
that
they
have
outwitted
them
into
the
same
most
miserable
and
deplorable
State
with
themselves
.
Think
now
,
O
Sinner
!
How
wilt
thou
be
able
to
hold
up
thy
guilty
Head
,
and
thy
amazed
and
confounded
Face
?
Whither
,
Oh
whither
canst
thou
cause
thy
Shame
to
go
,
when
Men
and
Angels
shall
point
and
hiss
at
thee
,
and
thy
Folly
shall
be
proclaimed
as
loud
as
the
last
Trumpet
,
which
Heaven
and
Farth
,
and
all
the
World
shall
hear
?
III
.
Is
it
not
the
Foolishness
of
Folly
it self
,
The
Folly
of
Sinners
to
damn
their
Souls
for
Sin
.
to
make
light
of
that
which
will
for
ever
damn
thee
?
Art
thou
such
an
Idiot
,
as
to
account
Hell
a
Trifle
,
and
Damnation
it self
a
slight
Matter
?
What
is
it
then
that
makes
thee
think
Sin
so
sinall
and
trifling
a
thing
?
For
Hell
,
and
Death
,
and
Eternal
Wrath
are
certainly
entail'd
upon
it
.
Consider
what
a
most
cutting
Reflexion
it
will
be
to
thee
in
Hell
,
when
thou
shalt
for
ever
cry
out
upon
,
and
curse
thy self
for
a
wretched
Fool
,
that
ever
thou
shouldst
make
slight
of
those
Sins
which
would
damn
thee
.
What
was
there
in
them
,
for
which
thou
hast
forfeited
Heaven
,
and
Everlasting
Happiness
,
but
only
a
little
impure
brutish
Pleasure
?
And
now
that
it
is
past
and
gone
,
what
remains
of
them
,
but
only
the
bitter
Remembrances
?
Certainly
thou
wilt
ten
thousand
times
,
and
for
ever
call
thy self
an
accursed
Fool
for
so
doing
,
when
it
is
too
late
to
help
it
.
Be
persuaded
therefore
now
to
be
wise
betimes
for
your
Souls
;
else
you
also
will
,
when
there
is
no
Redress
,
curse
your
own
Folly
,
that
hath
brought
upon
you
all
those
Extremities
of
Woe
and
Anguish
.
FINIS
.
True
Happiness
,
&c.
REV
.
xxii
.
14.
Blessed
are
they
that
do
his
Commandments
,
that
they
may
have
Right
to
the
Tree
of
Life
,
and
may
enter
through
the
Gates
into
the
City
.
THese
Words
which
I
have
now
read
,
consist
of
these
Two
Parts
:
First
,
A
Proposition
.
And
,
Secondly
,
A
Proof
of
this
Proposition
.
First
,
A
Proposition
,
Division
of
the
Words
.
in
these
Words
,
that
They
that
do
God's
Commandments
,
are
blessed
.
Secondly
,
Here
is
the
Proof
of
this
Proposition
,
in
these
Words
,
that
They
have
a
Right
to
the
Tree
of
Life
,
and
shall
enter
through
the
Gates
into
the
City
.
It
is
the
Connection
of
both
these
together
,
that
I
intend
chiefly
to
speak
unto
.
Only
give
me
leave
,
as
a
Preliminary
to
the
ensuing
Discourse
,
to
shew
you
what
is
contained
in
the
first
and
great
Word
in
my
Text
;
and
that
is
,
the
Word
Blessed
.
There
is
therefore
,
a
Twofold
Beatitude
,
or
Blessedness
:
The
One
is
perfect
and
consummate
;
the
Other
initial
and
incompleat
.
The
former
is
the
Complection
of
all
Good
perfective
of
our
Natures
,
and
our
entire
and
satisfying
Enjoyment
of
it
.
This
Blessedness
now
is
only
attainable
in
Heaven
;
for
God
alone
is
the
Centre
of
all
Good
,
and
all
the
Good
that
is
desirable
in
this
World
,
are
but
so
many
Lines
drawn
from
the
Centre
,
to
the
utmost
Circumference
of
the
Creation
.
There
is
nothing
that
can
supply
the
Wants
,
perform
the
Hopes
,
fulfil
the
Desires
,
without
Confinement
circumscribe
,
without
cloying
satisfie
the
most
enlarged
Capacities
of
a
Rational
Soul
,
but
only
that
God
who
is
infinitely
,
universally
,
and
indefectively
good
;
and
therefore
he
alone
is
our
objective
Happiness
:
and
our
formal
Happiness
is
our
Relation
to
,
and
Union
with
this
All-comprehensive
and
Incomprehensible
Good
.
Our
Assimilation
to
him
,
and
Participation
from
him
,
of
all
those
Perfections
which
our
Natures
are
capable
of
enjoying
,
but
our
Understandings
not
now
capable
of
knowing
.
But
this
consummate
Blessedness
,
is
reserved
for
our
unknown
Reward
hereafter
,
and
is
not
that
which
my
Text
here
speaks
of
.
There
is
therefore
an
imperfect
and
initial
Blessedness
,
which
consists
in
a
Preparation
for
,
and
a
Tendency
unto
the
other
:
As
those
are
〈…〉
be
accursed
,
whose
Sins
〈…〉
prepare
them
for
Eterna
〈…〉
so
those
likewise
are
〈…〉
blessed
,
whose
Grace
and
Holiness
prepare
them
for
Eternal
Bliss
and
Happiness
.
Now
such
as
these
are
blessed
in
a
Fourfold
Respect
.
Such
a●
do
God's
Commandments
,
are
blessed
in
Four
Respects
.
First
,
They
are
blessed
,
in
Semine
,
in
the
Seed
:
They
go
forth
bearing
precious
Seed
,
In
the
Seed
.
and
shall
doubtless
rejoyce
in
a
plentifull
Harvest
:
So
the
Psalmist
tells
us
,
Psal
.
97.11
.
Psal
.
97.11
.
Light
is
sown
for
the
Righteous
,
and
Gladness
for
the
Upright
in
Heart
.
And
though
they
often
appear
Clods
of
Earth
ploughed
up
,
harrowed
,
and
broken
with
Affliction
;
yet
is
there
that
blessed
Seed
cast
into
them
,
that
will
certainly
sprout
up
to
Immortality
,
and
Eternal
Life
,
as
all
the
Beauties
of
a
Flower
lie
couched
in
a
small
unsightly
Seed
:
And
so
truly
Grace
is
Glory
in
the
Seed
;
and
Glory
is
but
Grace
full
blown
.
Secondly
,
They
are
blessed
in
primitiis
,
in
the
First-Fruits
.
In
the
First-Fruits
.
They
have
already
received
some
part
of
their
Eternal
Felicity
,
in
the
Graces
and
Consolations
of
the
Holy
Ghost
;
which
are
therefore
called
the
First-Fruits
of
the
Spirit
,
Rom.
8.23
.
by
the
Apostle
,
Rom.
8.23
.
and
the
Earnest
of
the
Spirit
,
2
Cor
.
1.22
.
2
Cor
.
1.22
.
and
the
Earnest
of
our
Inheritance
,
Ephes
1.14
.
Ephes
.
1.14
.
Now
,
as
the
Earnest
is
always
part
of
the
Bargain
,
and
the
First-Fruits
are
always
of
the
same
kind
with
the
whole
Harvest
,
so
is
it
here
;
the
Graces
and
Comforts
of
the
Holy
Ghost
,
are
the
very
same
now
,
that
they
shall
be
in
Heaven
it self
:
And
therefore
the
Apostle
blesseth
God
,
Ephes
.
1.3
.
who
hath
blessed
us
with
spiritual
Blessings
in
heavenly
Things
in
Christ
.
Better
indeed
they
shall
be
in
Heaven
,
but
not
other
.
Here
our
Graces
often
languish
under
the
Load
and
Pressure
of
Corruption
,
but
in
Heaven
they
shall
be
for
ever
vigorous
and
triumphant
:
Here
our
Waters
of
Comfort
often
fail
us
,
our
Cistern
is
often
dried
up
,
and
our
Bottle
spent
;
but
in
Heaven
we
shall
for
ever
lie
at
the
Fountain
of
Living
Waters
,
and
take
in
Divine
Communications
,
as
they
immediately
flow
from
the
Divine
Essence
,
without
having
them
deadned
or
flatted
in
the
Conveyance
.
But
yet
,
both
by
these
imperfect
Graces
and
Comforts
,
we
do
truly
and
properlyenjoy
God
;
the
Enjoyment
of
whom
in
any
measure
is
Happiness
,
but
in
the
highest
measure
is
Heaven
it self
.
If
therefore
the
Mass
and
Lump
be
Blessedness
,
the
First-Fruits
must
be
blessed
also
.
Thirdly
,
Blessed
in
Hope
.
Titus
2.13
.
They
are
blessed
in
Spe
,
in
Hope
;
whence
it
is
called
by
the
Apostle
,
That
blessed
Hope
.
A
blessed
Hope
it
is
,
because
that
which
we
hope
for
is
Eternal
Blessedness
.
The
Hope
of
worldly
Things
is
commonly
more
tormenting
,
than
the
Enjoyment
of
them
can
be
satisfying
.
It
is
an
Hope
that
vitiates
and
deflowers
its
Object
,
and
so
mightily
Over-rates
them
in
the
Fancy
,
that
when
they
come
to
pass
,
our
Hope
is
rather
frustrated
than
accomplished
:
And
were
it
not
for
that
Impatience
,
which
is
the
constant
Attendant
of
this
Hope
,
it
would
be
a
Problem
hard
to
be
resolved
,
whether
Expectation
or
Fruition
were
the
more
eligible
Estate
.
Vain
therefore
and
wretched
must
needs
be
the
Hopes
of
those
things
,
which
cannot
answer
what
is
expected
from
them
;
like
a
Golden
Dream
to
a
Beggar
,
or
the
Dream
of
a
furnish'd
Table
to
one
that
is
hungerstarv'd
.
But
now
the
Hopes
of
Heaven
can
never
impoverish
the
Glories
of
it
,
for
they
are
infinite
and
inexhaustible
;
and
God
hath
laid
up
for
his
,
that
which
the
Heart
of
Man
cannot
conceive
.
A
Christian's
Hope
hath
Two
Prerogatives
above
any
worldly
Hope
.
Two
Properties
of
a
Christian's
Hope
One
is
,
That
it
may
attain
to
a
full
and
final
Assurance
,
as
the
Apostle
speaks
to
the
Hebrews
;
where
he
calls
it
,
Heb
.
6.11
.
The
full
Assurance
of
Hope
unto
the
End.
An
Hope
it
is
,
because
the
Object
of
it
is
a
future
Good
desired
and
expected
.
But
yet
it
is
an
Hope
that
is
joined
with
a
full
Assurance
of
the
Event
;
an
Hope
that
may
flower
up
into
such
a
Certainty
,
as
to
have
no
Mixture
of
Fear
or
Doubting
in
its
Composition
;
but
may
be
as
sure
of
the
Heavenly
Inheritance
,
as
if
our
Reversion
were
already
in
actual
Possession
:
Whereas
Worldly
Hope
can
never
be
secure
,
but
some
Providence
or
other
may
interpose
,
to
disappoint
it
.
The
other
Prerogative
of
a
Christian's
Hope
,
is
,
that
though
it
be
thus
fully
assured
,
yet
the
Accomplishment
of
it
shall
always
have
the
sweet
Relish
of
Surprize
and
Wonder
;
for
the
Happiness
will
be
far
greater
than
the
Hope
,
and
the
Inheritance
larger
than
the
Expectation
;
whereas
Earthly
Hopes
,
if
they
grow
to
any
degree
of
Confidence
of
Success
,
upon
Frustration
they
turn
into
Impatience
and
Rage
:
Or
if
perhaps
they
do
succeed
,
the
Sweetness
of
the
Accomplishment
was
long
before
suck'd
out
and
devoured
by
our
greedy
Expectation
;
the
Game
is
torn
and
eaten
,
before
the
Hunts-man
can
come
in
.
And
upon
both
these
Accounts
,
the
pious
and
obedient
Christian
is
blessed
in
Hope
:
It
is
a
blessed
Hope
that
shall
certainly
be
accomplished
;
and
a
blessed
Hope
,
the
accomplishing
of
which
shall
infinitely
exceed
our
Expectations
,
and
fill
us
,
not
with
Shame
,
but
Eternal
Admiration
and
Wonder
.
Fourthly
,
They
are
blessed
in
Right
and
Title
:
Blessed
in
Right
.
And
upon
this
very
Account
especially
my
Text
pronounceth
those
blessed
that
do
God's
Commandments
,
because
they
have
a
Right
to
the
Tree
of
Life
,
and
to
enter
in
through
the
Gates
into
the
City
.
Now
these
Expressions
,
according
to
the
Genius
and
Style
of
this
whole
Book
,
are
mystical
and
allusive
;
and
for
the
explaining
of
them
I
must
shew
,
First
,
What
the
Tree
of
Life
is
.
Secondly
,
What
is
this
City
,
into
which
they
have
a
Right
to
enter
.
Thirdly
,
What
it
is
to
enter
through
the
Gates
into
the
City
.
Fourthly
,
What
Right
it
is
which
Obedience
to
God's
Commandments
gives
us
to
the
Tree
of
Life
,
and
to
enter
into
the
City
.
For
the
First
of
these
,
What
this
Tree
of
Life
is
?
What
the
Tree
of
Life
is
.
I
answer
,
We
find
Mention
made
of
this
Tree
of
Life
in
Two
other
places
of
this
dark
Prophecy
;
the
one
is
in
Ver
.
2.
of
this
Chapter
:
Rev.
22.2
.
On
either
Side
of
the
River
was
there
the
Tree
of
Life
,
which
bare
twelve
manner
of
Fruits
,
and
yielded
her
Fruit
every
Month
;
and
the
Leaves
of
the
Tree
were
for
the
healing
of
the
Nations
.
But
this
,
very
probably
,
may
be
only
an
Enigmatical
Representation
of
the
Doctrine
of
the
Gospel
;
let
us
then
consult
the
other
place
,
where
Mention
is
made
of
this
Tree
of
Life
,
and
that
is
in
Rev.
2.7
.
To
him
that
overcometh
will
I
give
to
eat
of
the
Tree
of
Life
,
that
is
in
the
midst
of
the
Paradise
of
God
.
Now
this
carries
a
plain
Allusion
to
that
Description
of
the
Earthly
Paradise
of
which
we
read
,
Gen.
2.9
.
where
it
is
said
,
Gen.
2.9
.
God
planted
the
Tree
of
Life
in
the
midst
of
the
Garden
.
Now
this
Tree
of
Life
was
so
called
,
not
that
it
had
any
natural
Vertue
to
perpetuate
Man's
Life
to
Immortality
,
but
only
from
its
typical
and
sacramental
Use
;
God
having
appointed
the
Eating
thereof
as
a
Sign
and
Pledge
of
our
Immortality
,
had
we
continued
in
our
Innocency
and
Obedience
.
And
therefore
we
find
,
that
upon
the
Fall
,
God
set
a
Guard
upon
this
Tree
,
and
as
it
were
excommunicates
sinful
Adam
from
partaking
of
this
Sacrament
of
the
Covenant
of
Works
,
which
was
both
a
Sign
and
Seal
of
Immortality
;
signifying
thereby
,
that
Sinners
have
no
Right
to
Eternal
Life
,
according
to
the
Terms
of
the
first
Covenant
:
But
this
Right
being
again
restored
to
us
by
Jesus
Christ
,
therefore
they
are
pronounced
blessed
that
do
God's
Commandments
,
because
they
have
a
Right
to
the
Tree
of
Life
;
that
is
,
to
that
Eternal
Life
and
Immortality
which
is
brought
to
light
by
the
Gospel
,
and
to
which
the
Tree
of
Life
in
Paradise
was
a
Sacrament
and
Emblem
.
Secondly
,
Let
us
enquire
what
is
this
City
,
What
is
meant
by
City
.
into
which
those
that
do
God's
Commandments
shall
enter
?
and
we
have
a
most
large
and
glorious
Description
made
of
it
in
Chap.
21.
of
this
Book
,
from
Ver
.
10.
to
the
end
of
the
Chapter
.
and
,
in
brief
,
it
is
nothing
else
but
Heaven
;
〈…〉
the
New
Jerusalem
,
that
holy
City
,
the
City
of
the
Living
God
,
into
which
no
unclean
thing
shall
enter
.
〈…〉
For
without
are
Dogs
,
and
Sorcerers
,
and
Whore-mongers
,
and
Idolaters
,
and
whosoever
loveth
and
maketh
a
Lye
.
Thirdly
,
What
is
it
to
enter
through
the
Gates
into
this
City
?
What
it
is
to
enter
through
the
Gates
into
the
City
.
I
answer
,
Though
in
the
foregoing
Chapter
this
City
is
described
to
have
twelve
Gates
,
and
in
them
the
Names
of
the
Twelve
Tribes
of
Israel
,
to
signifie
to
us
,
that
through
the
Grace
of
the
Gospel
,
there
is
a
Passage
and
an
Inlet
into
Heaven
for
all
those
that
are
true
Israelites
;
yet
,
in
true
propriety
of
Speech
,
there
is
but
one
Way
,
and
but
one
Gate
to
Heaven
:
Yea
,
and
our
Saviour
tells
us
,
that
Way
is
narrow
,
and
that
Gate
is
strait
;
for
so
we
find
his
Words
;
Matth
.
7.14
.
Strait
is
the
Gate
,
and
narrow
is
the
Way
,
that
leadeth
unto
Life
,
and
few
there
be
that
find
it
.
The
Commandments
of
God
are
this
Gate
to
the
Heavenly
City
,
and
the
two
Tables
of
the
Law
are
the
two
Leaves
of
this
Gate
,
through
which
every
one
must
pass
,
that
hopes
to
be
admitted
into
the
New
Jerusalem
.
And
although
David
seems
to
make
this
Gate
very
large
,
when
he
tells
us
,
Thy
Commandments
are
exceeding
broad
;
Psal
.
119.96
.
yet
that
is
only
to
be
understood
concerning
the
Authority
of
its
Injunctions
,
not
of
the
Liberty
of
its
Indulgence
.
It
is
exceeding
broad
in
the
Extent
of
its
preceptive
Power
,
for
it
prescribes
Rules
to
all
our
Thoughts
,
Words
,
and
Actions
,
and
to
every
Circumstance
of
each
;
but
it
is
exceeding
narrow
and
strait
in
the
Scope
and
Allowance
that
it
gives
us
;
that
as
soon
may
a
Camel
go
through
the
Eye
of
a
Needle
,
as
we
pass
through
this
Gate
with
the
Burthen
of
one
unmortified
Lust
,
or
one
unrepented
Sin
.
But
why
is
it
said
That
those
that
do
God's
Commandments
may
enter
through
the
Gates
into
the
City
?
Can
any
enter
in
as
a
Thief
,
or
a
Robber
,
over
the
Wall
?
Or
can
any
,
as
an
Enemy
,
scale
those
Eternal
Ramparts
,
and
take
it
by
Invasion
?
I
answer
:
This
is
so
expressed
,
to
denote
the
free
Access
and
Admission
of
those
into
Heaven
,
who
are
careful
to
obey
the
Commandments
of
God
upon
Earth
:
Such
as
these
are
freeborn
Citizens
of
Heaven
;
their
whole
Estate
,
their
whole
Traffick
,
all
their
Treasure
and
Livelihood
is
laid
up
there
;
they
are
free
Denizens
by
the
Charter
of
the
New
Covenant
,
they
may
challenge
Ingress
as
their
Right
and
Due
;
and
he
who
hath
the
Keys
of
David
,
Rev.
3.7
.
who
openeth
and
no
Man
shutteth
,
and
shutteth
and
no
Man
openeth
,
opens
the
Door
to
these
,
and
lets
them
into
those
Eternal
Mansions
,
which
he
hath
purchased
and
prepared
for
them
.
The
Fourth
and
last
Query
to
be
enquired
into
,
What
Right
Obedience
giveth
to
the
Tree
of
Life
,
and
to
the
Heavenly
City
.
is
concerning
that
Right
which
Obedience
to
God's
Commands
gives
us
unto
this
Tree
of
Life
,
and
to
this
Heavenly
City
;
that
is
,
to
Eternal
Life
and
Glory
.
Now
here
I
shall
branch
out
this
Query
into
Two
;
and
so
I
shall
shew
you
,
I.
What
that
Obedience
is
,
which
gives
us
a
Right
to
Heaven
.
II
.
What
that
Right
is
,
What
that
Obedience
is
that
is
mentioned
in
the
Text
.
that
this
Obedience
doth
confirm
.
I.
What
that
Obedience
is
,
which
gives
us
a
Right
to
Heaven
.
I
answer
:
It
is
not
a
Legal
Obedience
,
Not
Legal
Obedience
.
or
a
perfect
personal
Righteousness
,
that
now
gives
us
this
Right
to
Heaven
;
this
is
very
plain
,
because
to
constitute
this
,
it
is
necessary
that
there
be
both
Original
Purity
in
our
Natures
,
which
since
the
Fall
is
miserably
vitiated
and
corrupted
;
and
also
a
Sinless
Perfection
in
our
Lives
,
in
the
constant
Observation
of
every
Iota
of
the
Law
,
both
as
to
its
Extention
,
and
Intention
;
that
we
obey
it
in
every
part
and
tittle
of
it
,
and
that
our
Obedience
unto
every
part
be
raised
to
the
highest
degree
of
Love
,
Zeal
,
and
Charity
.
This
Title
was
once
good
,
but
it
is
now
lost
,
by
the
Fall
,
in
the
common
Ruine
and
Rubbish
of
Mankind
;
and
he
who
hath
not
another
Title
,
upon
better
and
easier
Terms
,
will
find
Cherubims
,
and
the
Flaming
Sword
of
Divine
Justice
,
set
to
guard
the
Tree
of
Life
from
his
Approaches
;
as
once
they
did
from
guilty
Adam
.
II
.
There
is
therefore
another
Obedience
which
gives
a
Right
unto
the
Tree
of
Life
;
It
is
Evangelical
Obedience
.
and
that
is
an
Evangelical
Obedience
;
which
,
according
to
the
Grace
,
Condescension
,
and
Equity
of
the
Gospel
,
shall
be
accepted
unto
,
and
rewarded
with
Everlasting
Happiness
.
Now
this
Evangelical
Obedience
consists
not
indeed
in
Innocency
and
Perfection
,
but
in
sincere
Desires
,
and
proportionable
Endeavours
after
it
;
when
we
strive
to
the
utmost
to
live
holily
,
and
to
walk
more
strictly
with
God
,
according
to
the
Rules
that
he
hath
prescribed
us
in
his
holy
Word
:
And
it
consists
of
Two
Parts
;
Mortification
of
our
corrupt
and
sinful
Affections
,
whereby
we
die
daily
unto
Sin
:
And
the
Spiritual
Penovation
,
and
Quickning
of
our
Graces
,
whereby
we
increase
daily
in
spiritual
Strength
,
and
make
farther
Progresses
in
Holiness
and
true
Piety
.
And
as
it
consists
of
these
Two
Parts
,
so
hath
it
also
these
two
Adjuncts
.
1.
The
one
is
,
True
Repentance
for
our
past
Sins
,
reflecting
upon
them
with
Shame
and
Hatred
,
confessing
and
bewailing
them
with
Sorrow
and
Contrition
,
and
endeavouring
,
with
all
Earnestness
and
Sincerity
,
to
abstain
from
the
Commission
of
the
like
for
the
future
.
2.
The
other
is
,
A
True
and
Lively
Faith
,
whereby
we
rely
on
the
Blood
and
Satisfaction
of
Jesus
Christ
,
for
the
Remission
of
our
Sins
;
and
upon
his
perfect
Righteousness
,
and
prevalent
Intercession
for
the
Acceptation
and
Reward
of
our
imperfect
Obedience
.
Whosoever
doth
thus
sincerely
do
the
Commandments
of
God
,
universally
and
constantly
,
with
his
whole
Strength
and
Mind
,
as
though
he
expected
to
be
saved
by
the
Merits
of
his
own
Works
;
and
yet
,
after
all
,
doth
so
entirely
rely
on
the
Merits
of
Jesus
Christ
for
Salvation
,
as
though
he
had
never
done
any
thing
:
He
it
is
,
and
he
alone
,
who
hath
this
Right
unto
the
Tree
of
Eife
,
and
shall
enter
through
the
Gates
into
the
Heavenly
City
.
For
he
doth
his
Commandments
out
of
a
sincere
Love
;
and
God
,
who
is
Love
,
will
own
his
Sincerity
.
Secondly
,
I
come
now
to
consider
what
that
Right
is
,
What
Right
Obedience
gives
to
Eternal
Life
.
which
this
Evangelical
Obedience
,
or
doing
the
Commands
of
thee
I
aw
,
according
to
the
Favour
and
Mercy
of
the
Gospel
,
doth
confer
upon
us
,
by
virtue
of
which
we
may
assuredly
expect
Eternal
Life
.
And
here
,
I.
It
cannot
be
a
Right
of
Purchace
,
or
Merit
.
Not
a
Right
of
Purchace
.
It
is
a
foolish
Presumption
,
and
intollerable
Arrogance
,
to
think
we
can
deserve
any
thing
at
the
hands
of
God
,
unless
it
be
his
Wrath
by
our
Sins
.
For
,
1.
In
all
proper
Merit
there
must
be
an
Equivalence
,
In
Merit
there
must
be
an
Equivalence
.
or
at
least
a
proportion
of
Worth
between
the
Work
,
and
the
Reward
:
Which
to
imagine
between
our
Obedience
,
and
the
Heavenly
Glory
,
is
to
exalt
the
one
infinitely
too
high
,
and
to
abase
the
other
infinitely
too
low
.
What
proportion
is
there
between
a
Cup
of
cold
Water
given
to
a
Disciple
of
Christ
,
and
that
Ocean
of
Everlasting
Joy
and
Pleasure
,
which
shall
be
the
Reward
of
it
?
A
Man
might
more
reasonably
expect
to
buy
Stars
with
Counters
,
or
to
purchaseaKingdom
with
Two
Mites
,
than
think
to
purchase
the
Heavenly
Kingdom
by
paying
down
his
Duties
,
and
good
Works
,
which
are
no
way
profitable
unto
God
,
Job
22.3
.
(
For
is
it
any
Pleasure
to
the
Almighty
that
thou
art
righteous
;
or
is
it
any
Gain
unto
him
,
that
thou
makest
thy
Way
perfect
?
)
and
bear
no
more
proportion
to
the
infinite
Glory
of
Heaven
,
than
a
single
Cypher
doth
to
the
numberless
Sands
of
the
Sea
.
2.
The
very
Grace
that
enables
us
to
do
the
Commandments
of
God
,
Grace
to
obey
is
given
freely
.
is
freely
bestowed
upon
us
by
himself
;
and
therefore
the
Obedience
we
perform
unto
him
,
merely
by
his
own
Assistance
,
cannot
be
said
(
without
a
grand
Impropriety
)
to
merit
any
Reward
from
him
.
Such
kind
of
Merit
is
but
an
idle
and
frivolous
pretence
:
For
certainly
,
he
who
gives
me
Money
to
buy
an
Estate
of
him
,
doth
as
freely
give
me
that
Estate
,
as
if
I
had
never
bought
it
of
him
,
but
he
had
immediately
bestowed
the
Land
upon
me
,
and
not
the
Summ
of
Moncy
.
3.
All
our
Obedience
is
imperfect
,
and
therefore
,
All
our
Obedience
is
imperfect
.
if
it
deserve
any
thing
,
it
is
only
Punishment
for
the
Defects
and
Failures
of
it
.
This
Coin
is
not
currant
,
this
Metal
is
base
and
adulterated
,
the
King's
Stamp
defaced
and
obliterated
,
the
Edges
clip'd
,
and
the
Superscription
,
which
should
be
on
both
sides
Holiness
to
the
Lord
,
is
on
the
Reverse
at
least
,
A
Sacrifice
to
Hypocrisie
,
Formality
,
and
Vain-Glory
;
and
therefore
this
counterfeit
and
base
Alloy
will
not
pass
for
Purchase-Money
;
and
had
it
what
it
deserves
,
it
would
be
melted
down
in
the
Furnace
of
Hell
.
4.
Suppose
it
were
perfect
,
which
it
is
not
,
Obedience
is
due
from
us
.
yet
is
it
no
more
than
our
bounden
Duty
;
and
Duty
can
never
be
meritorious
.
We
are
bound
by
the
Law
of
Nature
,
and
,
as
we
are
Creatures
who
have
received
our
Beings
,
and
the
Continuance
and
Preservation
of
them
from
God
,
to
employ
our selves
faithfully
and
assiduously
in
his
Service
;
and
if
,
for
our
greater
Encouragement
therein
,
he
hath
promised
,
and
will
bestow
upon
us
a
vast
and
unconceivable
Reward
,
we
must
attribute
it
wholly
to
the
Supererogation
of
his
free
Bounty
;
for
without
this
,
all
our
Services
were
due
to
him
before
.
Luk
.
17.9
,
10.
Thus
our
Saviour
tells
us
,
Doth
the
Master
thank
the
Servant
because
he
did
the
things
that
were
commanded
him
?
I
trow
not
.
So
likewise
ye
;
when
you
shall
have
done
all
those
things
that
are
commanded
you
,
say
,
(
not
in
a
complemental
way
,
but
with
Truth
and
Sincerity
)
we
are
unprofitable
Servants
,
we
have
but
done
that
which
was
our
Duty
to
do
.
And
therefore
certainly
,
if
we
cannot
deserve
Thanks
,
much
less
can
we
deserve
so
ample
a
Reward
as
Eternal
Life
:
And
therefore
those
that
think
to
purchase
Heaven
and
Eternal
Life
by
doing
that
which
is
not
commanded
,
nor
their
Duty
,
will
find
a
fearful
Disappointment
of
their
presumptuous
Hopes
,
when
they
shall
hear
that
sad
Greeting
,
Who
hath
required
these
things
at
your
hands
?
This
Right
then
of
Merit
and
Purchase
is
excluded
,
and
no
Man
can
have
a
Right
to
Heaven
upon
the
Account
of
the
Worth
and
Value
of
his
Works
.
There
is
therefore
a
Threefold
Right
which
they
that
do
the
Commandments
of
God
,
Athreefold
Right
to
Heaven
.
have
to
Heaven
,
and
Eternal
Happiness
.
1.
They
have
a
Right
of
Evidence
.
2.
They
have
a
Right
of
Inheritance
.
3.
They
have
a
Right
of
Promise
.
1.
Obedience
to
God's
Commandments
gives
us
a
Right
of
Evidence
to
Eternal
Life
.
A
Right
of
Evidence
.
He
is
judged
to
have
the
best
Right
to
an
Estate
,
who
can
produce
the
best
Evidence
for
it
.
Now
the
best
Evidence
that
can
be
shewn
for
Heaven
,
is
our
unfeigned
Obedience
:
All
other
things
that
Men
may
rely
upon
to
justifie
their
Title
,
will
prove
but
forged
Deeds
,
to
which
only
the
Spirit
of
Presumption
or
Enthusiasm
hath
set
his
Seal
,
and
not
the
Spirit
of
God
;
and
therefore
we
find
how
miserably
the
Confidence
of
those
Wretches
were
dismounted
,
and
their
Hopes
frustrated
,
who
came
with
Lord
,
Lord
,
Matth
.
7.22
.
Have
we
not
prophesied
in
thy
Name
,
and
in
thy
Name
cast
out
Devils
,
and
in
thy
Name
have
done
many
wonderful
Works
?
All
this
may
be
,
and
yet
be
no
good
Title
,
no
good
Evidence
for
Heaven
;
for
if
those
who
cast
out
Devils
,
have
not
cast
out
their
Lusts
;
if
those
who
prophesie
in
his
Name
,
by
their
Sins
dishonour
and
blaspheme
that
Name
;
if
those
who
are
Workers
of
Miracles
,
are
yet
Workers
of
Iniquity
,
he
professeth
against
them
,
that
he
knows
them
not
;
and
commands
them
to
depart
from
him
for
ever
,
as
Workers
of
Iniquity
;
Matth
.
7
,
22
,
23.
whereas
on
the
contrary
,
we
find
a
joyful
and
blessed
Sentence
pronounced
upon
others
,
according
to
the
Evidence
brought
in
for
them
by
their
good
Works
;
so
our
Lord
himself
tells
us
,
Come
ye
Blessed
of
my
Father
,
Matth
.
25.30
.
inherit
the
Kingdom
prepared
for
you
:
for
I
was
hungry
,
and
ye
gave
me
Meat
;
for
I
was
thirsty
,
and
yet
gave
me
Drink
;
a
Stranger
,
and
ye
took
me
in
;
naked
,
and
ye
cloathed
me
;
sick
and
in
Prison
,
and
ye
visited
me
.
This
Particle
[
For
]
is
not
a
Note
of
Causality
or
Merit
,
but
only
of
Evidence
;
for
as
Evidences
prove
our
Right
to
our
Possessions
,
so
likewise
our
Obedience
and
good
Works
do
effectually
prove
the
Right
which
we
have
to
Eternal
Life
,
through
Christ's
Purchase
,
and
God's
free
Donation
;
and
therefore
the
Evidence
being
clear
,
the
Sentence
must
in
Equity
proceed
accordingly
.
God
,
as
a
just
and
righteous
Judge
,
instates
them
in
the
Possession
of
the
Kingdom
of
Heaven
,
because
they
visited
,
and
relieved
,
and
cherished
his
Son
in
his
Members
:
Not
that
their
Love
to
him
,
or
their
Charity
to
them
purchased
any
such
Right
;
but
only
proves
and
evinceth
it
:
It
is
not
the
Cause
of
their
Justification
,
but
a
Reason
why
God
declares
them
justified
;
as
the
Deeds
which
I
produce
are
the
Reason
why
an
Estate
is
adjudged
mine
,
though
the
Cause
of
my
Title
to
it
be
either
my
own
Purchase
,
or
another's
Gift
.
As
therefore
those
are
said
to
have
no
Right
nor
Title
to
what
they
pretend
,
who
can
shew
no
Evidence
for
it
;
so
those
who
obey
not
the
holy
Will
and
Commands
of
God
,
have
no
Right
to
the
Tree
of
Life
,
because
they
have
no
Evidence
to
shew
,
nor
no
Plea
to
urge
for
it
,
but
will
certainly
be
cast
in
their
Suit
.
2.
Those
that
do
God's
Commandments
have
a
Right
of
Heirship
,
and
Inheritance
unto
Eternal
Life
;
A
Right
of
Helrship
.
for
they
are
born
of
God
,
and
therefore
Heaven
is
their
Patrimony
,
their
Paternal
Estate
;
for
so
are
the
Words
of
the
Apostle
,
1
Joh
2.29
.
Every
one
that
doth
Righteousness
,
is
born
of
God
:
And
if
they
are
born
of
God
,
then
,
according
to
the
Apostle's
Argumentation
,
Rom.
8.17
.
If
Children
,
then
Heirs
,
Heirs
of
God
,
and
Joint
Heirs
with
Christ
,
who
is
the
Heirof
all
things
.
The
Trial
of
thy
Legitimation
,
whether
thou
art
a
true
and
genuine
Son
of
God
,
will
lie
upon
thy
Obedience
to
his
Commands
;
For
in
this
,
1
Joh
.
3.9.10
.
says
the
Apostle
,
the
Children
of
God
are
manifest
,
and
the
Children
of
the
Devil
:
Whosoever
is
born
of
God
,
doth
not
commit
Sin
;
and
whosoever
doth
not
Righteousness
,
is
not
of
God
.
Now
if
by
our
Obedience
and
Dutifulness
it
appears
that
we
are
indeed
the
Children
of
God
,
our
Father
will
certainly
give
us
a
Child's
Portion
,
and
that
is
no
less
than
a
Kingdom
.
So
saith
our
Saviour
,
Luk
.
12.32
.
Fear
not
,
little
Flock
;
it
is
your
Father's
good
pleasure
to
give
you
the
Kingdom
.
3.
A
Right
of
Promise
.
Those
that
do
God's
Commandments
have
a
Right
to
Eternal
Life
,
by
Promise
and
Stipulation
;
and
therefore
it
is
called
Eternal
Life
,
Tit
.
1.2
.
which
God
that
cannot
lie
hath
promised
.
Indeed
,
the
whole
Tenour
of
the
Gospel
is
nothing
else
but
the
Exhibition
of
this
Promise
,
and
a
Comment
upon
it
.
This
is
the
Summ
of
the
Gospel
,
the
Terms
of
the
Covenant
,
the
Indenture
made
between
God
and
Man
;
Matth
.
19.17
.
If
thou
wilt
enter
into
Life
,
says
our
Saviour
,
keep
the
Commandments
.
And
in
another
place
our
Lord
tells
us
,
Matth
.
7.21
.
Not
every
one
that
saith
unto
me
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
;
but
he
that
doth
the
Will
of
my
Father
which
is
in
Heaven
.
And
thus
you
see
what
Right
it
is
,
that
Obedience
to
the
Commands
of
God
gives
us
to
Eternal
Life
:
A
Right
of
Evidence
,
a
Right
of
Heirship
,
and
a
Right
of
Promise
.
But
,
may
some
say
,
Is
not
this
again
to
establish
the
antiquated
Covenant
of
Works
;
Do
this
,
and
live
?
And
doth
not
this
abolish
the
Law
of
Faith
,
He
that
believeth
shall
be
saved
?
Is
it
not
the
Office
of
Faith
alone
to
convey
unto
us
a
Right
and
Title
unto
Eternal
Life
?
I
answer
,
No
,
it
doth
no
prejudice
unto
Faith
;
for
we
still
affirm
,
that
our
original
and
fundamental
Right
to
Heaven
is
grounded
,
not
upon
our
Obedience
,
but
Christ's
;
not
upon
our
Works
,
but
upon
his
;
his
Merits
and
Purchase
,
which
,
through
Faith
,
are
imparted
and
imputed
to
us
.
Yet
give
me
leave
to
say
,
that
I
think
the
Notion
of
Justifying
and
Saving
Faith
is
very
much
,
if
not
generally
mistaken
by
us
:
And
as
the
Soul
is
the
most
noble
,
and
most
vital
Principle
of
Man
,
and
yet
is
most
unknown
to
him
what
it
is
,
and
how
it
operates
;
so
Faith
,
which
is
the
vital
Principle
of
Christians
,
and
by
which
the
Just
are
said
to
live
,
is
yet
most
unknown
,
both
as
to
its
Nature
and
Operations
,
unto
the
Generality
of
them
:
Some
place
it
in
Assurance
,
some
in
Affiance
and
Recumbence
;
some
in
one
Act
of
Faith
,
and
some
in
another
;
which
are
either
the
Effects
of
Faith
as
true
,
or
the
Degrees
of
it
as
strong
,
rather
than
the
proper
and
adequate
Nature
and
Essence
of
it
;
and
then
they
mightily
puzzle
themselves
how
to
accord
and
reconcile
Faith
and
Obedience
in
carrying
on
the
great
Work
of
our
Salvation
,
which
yet
were
never
at
a
variance
about
it
,
but
only
in
their
mistaken
Hypothesis
:
For
what
is
Faith
,
but
an
Assent
to
a
Testimony
?
The
very
force
and
import
of
the
Word
can
carry
no
other
Sense
:
And
he
that
saith
he
believes
,
must
needs
mean
he
believes
some
Record
or
Testimony
;
or
else
he
speaks
that
which
neither
himself
,
nor
any
other
can
understand
.
Consequently
therefore
a
Divine
Faith
must
be
an
Assent
to
a
Divine
Testimony
;
that
is
,
to
the
Word
of
God
contained
in
the
Holy
Scriptures
.
But
now
if
this
Faith
rest
only
in
a
bare
and
naked
Assent
to
the
Truth
of
Divine
Revelation
,
it
is
but
Historical
and
Dogmatical
;
which
,
though
it
be
a
Divine
Faith
in
respect
of
the
Objects
believed
,
yet
is
it
but
Humane
and
Natural
in
respect
of
its
Principle
and
Motives
.
But
when
this
Assent
to
the
Truths
of
the
Scripture
is
joined
with
proportionable
Affections
to
those
Truths
,
and
doth
excite
us
to
Actions
conformable
to
the
Discoveries
of
the
Divine
Will
,
there
this
Faith
is
Justifying
and
Saving
.
And
certainly
this
is
not
so
very
distant
from
Obedience
,
as
to
be
thought
hardly
reconcileable
with
it
.
As
for
Instance
,
A
Man
may
give
a
bare
Assent
to
this
great
Gospel-Truth
,
that
Jesus
Christ
came
into
the
World
to
save
Sinners
,
and
yet
this
Faith
may
not
save
him
,
because
it
may
be
unoperative
,
and
pass
no
farther
than
the
Act
of
the
Understanding
:
This
is
a
dead
Faith
,
which
can
never
bring
any
Man
to
Heaven
;
yea
,
such
a
Faith
as
the
very
Devils
,
Jam
.
2.19
.
and
Damned
Spirits
in
Hell
have
,
who
believe
and
tremble
.
Another
Man
believes
the
same
Truth
,
and
assents
to
the
same
Proposition
;
but
this
his
Assent
influenceth
his
Affections
,
and
governs
his
Actions
,
in
Conformity
to
the
Nature
and
Consequences
of
such
a
Belief
:
And
because
he
is
assured
that
Jesus
Christ
came
into
the
World
to
be
the
Saviour
of
it
,
therefore
he
loves
him
,
trusts
in
him
,
relies
upon
him
,
hopes
in
his
Promises
,
and
obeys
his
Commands
.
And
this
,
What
Saving
Faith
is
.
indeed
,
is
a
true
Saving
,
Justifying
Faith
;
for
Saving
Faith
is
a
firm
Assent
unto
the
Truths
of
God
revealed
in
the
holy
Scriptures
,
working
in
us
proportionable
Affections
and
Actions
.
He
who
so
believes
the
Glory
of
Heaven
,
as
to
have
his
Endeavours
thereby
quickned
to
use
his
utmost
Diligence
for
the
obtaining
of
it
:
He
who
so
believes
the
Torments
of
Hell
,
as
thereby
to
be
terrified
from
doing
any
thing
that
might
expose
him
to
so
great
and
fearful
a
Condemnation
:
He
who
so
believes
the
Attributes
of
God
,
as
thereby
to
be
excited
to
fear
him
for
his
Greatness
,
to
love
him
for
his
Goodness
,
to
imitate
him
in
his
Bounty
,
Purity
,
and
Holiness
:
He
who
so
believes
the
All-sufficiency
,
Merits
,
and
Mediatory
Office
of
Jesus
Christ
,
as
thereby
to
be
engaged
with
all
his
Soul
to
love
him
,
to
trust
in
him
,
to
rely
upon
him
alone
for
Salvation
,
and
to
yield
to
him
all
sincere
Obedience
,
as
the
Law
requires
;
such
an
one's
Faith
is
Saving
and
Justifying
.
So
that
you
see
there
is
no
such
Discord
between
Faith
and
Works
,
as
some
would
imagine
;
for
that
Faith
that
saves
us
,
must
work
by
Love
;
Gal.
5.6
.
and
those
Works
which
capacitate
us
for
Salvation
,
must
be
the
Obedience
of
Faith
,
Rom.
16.26
.
as
it
is
called
,
Rom.
16.26
.
Now
,
What
is
the
End
of
all
this
,
but
to
press
you
to
true
practical
Holiness
,
and
a
strict
Obedience
to
the
Commandments
of
God
?
If
I
should
go
from
one
Person
to
another
,
and
ask
you
one
by
one
,
Do
you
hope
to
be
saved
?
Where
is
the
Man
that
would
not
testifie
the
Confidence
of
his
Hopes
,
by
his
Disdain
at
the
Question
?
Yea
,
but
remember
that
Salvation
is
a
litigious
Claim
,
and
you
have
a
powerful
Adversary
that
puts
in
a
strong
Plea
against
you
,
even
the
Justice
of
God
,
and
his
Eternal
Wrath
and
Vengeance
;
whose
Title
to
us
,
were
it
but
better
weighed
and
considered
,
would
wofully
stagger
the
Hopes
of
most
Men
,
and
make
their
Faces
gather
Blackness
,
and
smite
their
Hearts
with
Amazement
,
and
their
Knees
with
Trembling
.
In
a
Matter
of
such
infinite
Importance
,
it
highly
concerns
us
to
examine
our
Right
and
Title
,
and
to
peruse
and
try
our
Evidences
,
lest
at
the
Day
of
Trial
we
be
cast
in
our
Suit
,
and
pay
dreadful
Damages
unto
the
Justice
of
God
.
Only
those
who
do
God's
Commandments
have
this
Right
to
the
Tree
of
Life
.
Christ
hath
indeed
purchased
Salvation
for
all
,
Heb
5.19
.
but
he
is
the
Author
of
Salvation
only
to
those
who
obey
him
,
as
the
Author
to
the
Hebrews
speaks
:
Heb
2.14
.
And
,
Without
Holiness
no
Man
shall
ever
see
the
Lord
.
The
Inheritance
is
indeed
purchased
,
but
where
are
your
Evidences
of
your
Heirship
?
Sirs
,
flatter
not
your selves
with
any
vain
Conceits
of
the
Mercy
of
the
Gospel
,
in
prejudice
to
the
Authority
of
the
Law
:
The
Commandments
are
the
Statute-Law
of
God's
Kingdom
,
the
Gospel
is
his
Court
of
Chancery
;
but
neither
Justice
nor
Equity
will
relieve
those
who
have
not
done
their
utmost
to
observe
his
Statute-Law
;
and
therefore
those
who
indulge
themselves
in
their
Sloth
,
and
wilful
Neglect
,
both
of
what
they
ought
,
and
might
have
done
,
do
but
deceive
their
Souls
with
vain
Hopes
;
they
have
no
Right
to
the
Eternal
Inheritance
,
but
their
Portion
must
for
ever
be
with
Dogs
and
Swine
,
without
the
holy
City
into
which
no
unclean
thing
shall
ever
enter
.
And
if
any
think
this
Legal
Preaching
,
let
mine
ever
be
so
.
THE
RESURRECTION
OF
CHRIST
,
&c.
ACT
.
II
.
xxiv
.
Whom
God
hath
raised
up
,
having
loosed
the
Pains
of
Death
,
because
it
was
not
possible
that
he
should
be
holden
of
it
.
CHristian
Religion
is
founded
upon
such
mysterious
and
supernatural
Truths
,
Introduction
.
and
the
Principles
of
it
are
so
paradoxal
to
the
received
Opinions
of
Mankind
,
that
the
greatest
Persecution
it
ever
found
in
the
World
,
was
not
so
much
from
Fire
and
Sword
,
Racks
and
Tortures
,
the
evident
Cruelties
of
the
first
Opposers
of
it
,
as
from
the
Magisterial
Dictates
of
partial
and
corrupt
Reason
.
The
Philosophers
,
whom
Tertullian
calls
the
Patrons
of
Hereticks
,
have
established
Two
peremptory
Maxims
,
utterly
repugnant
unto
what
the
Scripture
reveals
to
us
,
both
concerning
our
Happiness
and
Comfort
:
The
one
is
,
Ex
nihilo
,
nihil
habetur
:
Out
of
nothing
,
nothing
can
be
made
;
directly
levell'd
against
the
Creation
of
the
World
.
And
the
other
is
,
A
privatione
ad
habitum
non
datur
Regressus
:
There
is
no
Restoration
of
the
same
Being
,
after
a
total
Corruption
and
Dissolution
of
it
;
which
still
continues
a
great
Prejudice
against
the
Resurrection
of
our
Bodies
;
which
the
Oracles
of
Reason
have
so
much
troubled
the
World
with
,
that
whatsoever
seem'd
in
the
least
contradictory
to
it
,
they
judged
contradictory
to
common
Sense
,
and
exploded
it
as
ridiculous
and
impossible
.
Under
these
great
Disadvantages
the
Christian
Religion
labour'd
,
whilst
it
not
only
own'd
the
Creation
of
the
World
out
of
nothing
,
formerly
described
by
Moses
;
but
more
clearly
and
openly
attested
the
Resurrection
of
the
Dead
,
which
before
was
not
either
so
clearly
known
,
or
so
clearly
proved
;
for
these
Doctrines
were
held
so
absurd
by
the
great
Sophisters
of
the
World
,
whose
Minds
were
too
deeply
tinctur'd
with
contrary
Notions
,
that
they
look'd
upon
the
Christian
Religion
as
a
Design
rather
to
destroy
Reason
,
than
to
save
the
Soul
;
accounting
it
a
very
absurd
thing
to
believe
in
a
crucified
Saviour
,
as
being
a
Person
weak
and
impotent
;
or
the
future
Resurrection
,
as
being
a
thing
utterly
impossible
.
We
find
the
Apostle
to
the
Corinthians
complaining
,
that
the
Greeks
,
1
Cor
1.24
.
who
were
then
the
great
Masters
of
Wisdom
and
Learning
,
esteemed
a
crucified
Christ
Foolishness
,
and
thought
those
Men
little
befriended
by
Reason
,
that
would
depend
for
Life
upon
one
that
lost
his
own
;
and
venture
to
take
off
the
Shamefulness
of
the
Cross
,
or
to
silence
those
Scoffs
that
were
cast
upon
them
for
their
Credulity
,
who
affirm
the
wonderful
Resurrection
of
a
dead
Saviour
,
and
his
glorious
Triumph
over
Death
and
the
Grave
.
For
this
seemed
to
them
no
other
than
to
solve
an
Absurdity
by
an
Impossibility
,
and
make
Reason
more
suspicious
,
in
that
they
judged
the
Fundamentals
of
Reason
must
be
overthrown
,
to
make
the
Fundamentals
of
Christianity
any
way
tolerable
or
possible
.
Wherefore
we
find
that
even
at
Athens
,
that
great
Concourse
of
Wits
,
where
all
the
Sect
of
Philosophers
made
their
common
Retreat
;
yet
when
Saint
Paul
preached
to
them
Jesus
,
and
the
Resurrection
,
this
Doctrine
seem'd
so
absurd
and
foolish
to
them
,
and
so
contrary
to
all
Principles
of
right
Reason
,
that
they
forgot
that
Civility
that
usually
is
found
in
Men
of
inquisitive
Spirits
,
and
brake
out
into
open
Reproaches
and
Revilings
;
Acts
17.18
What
will
this
Babler
say
?
because
he
preached
to
them
Jesus
,
and
the
Resurrection
.
No
doubt
they
wanted
not
very
specious
Arguments
to
urge
against
the
Resurrection
of
the
Body
:
As
first
,
The
Impossibility
of
a
Recollection
of
the
dispersed
Particles
of
Men
,
resolved
into
their
Elements
,
and
scatter'd
by
the
Four
Winds
of
Heaven
;
though
it
might
be
very
well
retorted
on
the
Epicureans
,
who
disputed
with
Saint
Paul
,
against
the
Resurrection
,
that
it
was
not
so
unlikely
a
thing
,
that
there
might
be
a
Re-union
of
the
scatter'd
Parts
of
the
same
Man
,
as
the
fortuitous
Concourse
of
Atoms
at
the
first
Making
of
the
World
;
yet
this
Objection
overbore
and
prevail'd
with
Heathens
,
that
when
they
burnt
the
Bodies
of
Christians
,
they
cast
their
Ashes
into
the
Rivers
,
to
confute
their
Hopes
of
ever
being
raised
again
;
from
whence
they
should
be
carried
away
into
an
unknown
Ocean
,
and
there
be
made
the
Sport
of
Winds
and
Waves
.
But
what
our
Saviour
says
upon
the
same
Occasion
to
the
Sadduces
,
may
be
said
unto
these
Men
;
You
err
,
Matth
.
22.29
.
not
knowing
the
Scriptures
,
nor
the
Power
of
God
:
For
unless
their
Parts
could
be
scatter'd
beyond
the
reach
of
Omnipotency
,
unless
they
could
be
ground
so
small
,
as
to
scape
the
Knowledge
and
Care
of
God
,
who
ordereth
and
rangeth
every
Mote
that
plays
up
and
down
in
the
Sunbeams
,
this
Dispersion
of
the
Body
proves
not
the
Impossibility
of
their
Union
,
because
the
Power
and
Providence
of
God
will
gather
up
every
Dust
,
and
rally
them
together
again
,
into
the
same
Place
and
Order
as
now
they
are
.
Another
Argument
against
the
Resurrection
of
the
Body
,
may
be
the
various
Changes
dead
Bodies
undergo
;
being
first
turn'd
into
Earth
,
that
again
turn'd
into
Grass
and
Herbs
,
that
becoming
Nourishment
for
other
Men
or
Beasts
,
that
Nourishment
again
passing
into
their
Substance
,
making
a
kind
of
Transmigration
of
Bodies
,
as
Pythagoras
would
have
there
was
of
Souls
:
which
is
very
evident
in
the
Case
of
Anthropomorphites
,
and
Men-Eaters
,
who
have
,
of
several
parts
of
other
Men's
Bodies
,
compounded
their
own
.
And
so
the
same
Question
may
be
demanded
,
which
the
Sadduces
asked
our
Saviour
,
concerning
the
seven
Brethren
that
married
the
same
Woman
,
whose
Wife
of
the
seven
she
should
be
at
the
Resurrection
?
So
here
,
those
Parts
that
belonged
to
so
many
Men
,
to
which
of
them
belong
they
in
the
Resurrection
,
without
detriment
to
the
rest
?
Here
the
same
Answer
occurrs
,
that
Christ
gave
them
;
Matth
.
22.29
.
You
err
,
not
knowing
the
Scriptures
,
nor
the
Power
of
God
;
who
is
the
best
Judge
of
Property
,
and
can
resolve
all
those
Parts
,
by
which
any
Nourishment
hath
been
received
by
any
other
Creatures
,
unto
their
own
proper
Bodies
again
.
And
thus
it
appears
,
these
Arguments
against
the
Resurrection
of
the
Body
,
amount
not
to
prove
the
Impossibility
of
the
Effect
;
but
only
the
Supernatural
Almighty
Power
of
the
Efficient
.
Wherefore
,
granting
the
Resurrection
impossible
,
according
to
the
Original
Course
of
Natural
Things
,
yet
when
an
Omnipotent
Arm
doth
interpose
,
which
gives
Laws
unto
it
,
who
dares
to
say
,
the
Creature
may
be
brought
to
such
a
State
of
Dissolution
,
as
may
out-reach
the
Dominion
of
the
Almighty
Creator
.
Upon
these
Grounds
it
is
,
that
the
Apostle
urgeth
,
Act.
26.8
.
why
it
should
be
thought
a
strange
and
incredible
thing
,
that
God
should
raise
the
Dead
;
and
in
the
Text
,
that
he
asserts
the
Resurrection
of
Christ
.
And
to
prevent
any
fallacious
Cavils
against
it
,
he
shews
,
First
,
That
God
raised
him
from
the
Dead
;
Division
of
the
Words
.
and
therefore
it
was
not
to
be
accounted
a
thing
impossible
,
since
to
God
nothing
could
imply
a
Contradiction
.
Secondly
,
He
doth
not
only
assert
the
Possibility
,
but
the
Impossibility
of
his
final
Continuance
under
the
Power
of
Death
.
The
Grave
that
grasps
and
retains
all
other
Mortals
,
was
not
able
to
detain
him
who
hath
Immortality
and
Life
dwelling
in
himself
:
It
was
not
possible
he
should
be
holden
of
it
,
therefore
God
hath
raised
him
up
,
loosing
the
Pains
of
Death
.
Whom
God
raised
up
:
Here
is
the
Efficient
Cause
of
Christ's
Resurrection
,
in
the
concurrent
Action
of
the
whole
Trinity
;
for
all
that
God
doth
out
of
himself
,
is
ascribed
to
all
the
Three
Persons
.
Sometimes
it
is
ascribed
to
the
Father
,
as
the
Apostle
speaks
,
Acts
3.13.15
.
The
God
of
Abraham
,
and
of
Isaac
,
and
of
Jacob
,
the
God
of
our
Fathers
,
hath
glorified
his
Son
Jesus
,
whom
ye
delivered
up
,
and
denied
the
Holy
One
,
and
the
Just
,
desiring
a
Murtherer
;
and
killed
the
Prince
of
Life
,
whom
God
hath
raised
from
the
Dead
.
Sometimes
it
is
ascribed
to
the
Son
,
who
by
the
infinite
Power
of
his
Divinity
,
raised
up
his
Humane
Nature
from
the
Grave
:
So
our
Saviour
himself
tells
us
,
Joh
.
3.18
.
I
lay
down
my
Life
of
my self
:
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
up
again
.
The
same
may
be
collected
of
the
Holy
Ghost
,
from
the
Words
of
the
Apostle
;
Rom.
8.11
.
If
the
Spirit
of
him
that
raised
up
Jesus
from
the
Dead
dwell
in
you
,
he
that
raised
up
Christ
from
the
Dead
,
shall
also
quicken
your
mortal
Bodies
by
his
Spirit
.
Now
if
the
Spirit
of
God
can
quicken
our
Bodies
,
the
same
Spirit
also
can
quicken
the
Body
of
Christ
,
since
it
is
the
same
Spirit
that
quickens
both
the
Head
,
and
the
Members
.
Having
loosed
the
Pains
of
Death
:
In
some
Copies
it
is
,
Having
loosed
the
Pains
of
Hell
;
which
possibly
gave
Occasion
to
that
fond
Opinion
of
some
,
that
Christ
descended
into
Hell
,
and
there
underwent
the
Pains
and
Penalties
of
that
infernal
Place
,
as
full
Satisfaction
to
the
Justice
of
God
;
and
that
these
were
the
Pains
God
raised
or
loosed
him
from
in
his
Resurrection
.
But
this
Conceit
is
erroneous
and
extravagant
,
and
deserves
no
serious
Confutation
,
especially
because
it
plainly
contradicts
Christ's
Consummatum
est
upon
the
Cross
;
for
when
Christ
had
undergone
his
Sufferings
on
the
Cross
,
he
said
,
It
is
finished
,
Joh
18.13
.
and
so
gave
up
the
Ghost
.
If
Christ
therefore
did
undergo
any
farther
Sufferings
and
Pains
than
those
Sufferings
he
underwent
on
the
Cross
,
those
Suff●●ings
would
have
been
so
far
from
being
compleated
and
finished
that
they
would
have
been
but
th●
Praeludium
,
and
Beginning
of
his
●orrows
,
Having
loosed
the
〈…〉
Death
,
it
implies
no
more
〈…〉
God
raised
Jesus
Christ
from
Death
,
which
,
after
many
dolorous
Pains
,
he
suffered
.
It
follows
,
It
was
not
possible
he
should
be
holden
of
it
.
This
is
that
I
intend
principally
to
insist
upon
;
and
here
I
shall
shew
upon
what
Accounts
it
was
altogether
impossible
for
Christ
to
be
detained
under
the
Power
of
Death
;
and
my
Arguments
for
the
Proof
hereof
are
these
that
follow
.
First
,
Reasons
why
Christ
could
not
be
held
under
the
Power
of
Death
.
It
was
impossible
Christ
should
be
held
under
the
Power
of
Death
,
because
of
that
great
and
ineffable
Mystery
of
the
Hypostatical
Union
of
the
Divine
and
Humane
Nature
in
the
Person
of
Christ
.
Because
of
the
Hypostatical
Union
.
There
are
three
Unions
,
the
Belief
of
which
are
the
Foundation
of
the
greatest
part
of
the
Christian
Religion
,
which
are
wholly
beyond
the
reach
of
Reason
:
The
Mystical
Union
of
a
Believer
unto
Christ
:
The
Union
,
or
rather
Unity
of
the
three
Glorious
Persons
,
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
in
one
Nature
;
and
this
Hypostatical
Union
of
two
Natures
in
one
Person
,
in
the
Mediator
.
It
is
a
Mystery
Angels
pry
into
,
and
adore
,
with
Wonder
and
Astonishment
,
how
the
Eternal
,
only
begotten
Son
of
God
should
assume
Flesh
to
himself
,
in
so
close
and
intimate
a
Conjunction
,
that
though
he
be
Eternal
,
yet
he
should
be
born
;
though
he
be
Immortal
,
yet
he
should
truly
die
;
and
though
he
were
truly
dead
,
yet
he
should
raise
himself
to
Life
again
.
These
are
things
that
seem
very
inconsistent
one
with
another
,
yet
they
truly
come
to
pass
through
this
miraculous
Union
,
which
transcends
the
Reach
of
Reason
,
as
far
as
these
things
do
that
of
Nature
.
That
the
same
Person
that
is
Eternal
,
should
be
young
;
yea
,
be
born
in
the
Fulness
of
Time
.
That
the
same
Person
that
hath
Immortality
and
Life
dwelling
in
himself
,
should
also
die
a
shameful
and
accursed
Death
.
That
the
same
Person
that
was
truly
and
really
dead
,
yet
had
a
power
to
quicken
and
recover
himself
,
Joh
.
10.18
.
And
this
was
it
which
declared
him
to
be
the
Son
of
God
with
Power
,
Rom.
1.4
.
as
the
Apostle
speaks
,
even
by
his
Resurrection
from
the
Dead
.
And
indeed
,
if
he
had
not
risen
from
the
Dead
;
the
Deity
would
have
suffered
in
the
Opinion
of
the
World
;
nor
would
they
have
believed
him
to
be
the
Son
of
God
,
who
would
suffer
himself
to
lie
under
the
Dominion
of
Death
,
longer
than
the
End
of
his
Death
required
it
:
And
this
I
shall
demonstrate
to
you
by
two
Arguments
;
only
premising
this
,
which
is
a
common
and
true
Maxim
among
Divines
;
That
when
the
Natural
Union
between
Christ's
Body
and
Soul
was
dissolved
,
yet
both
Soul
and
Body
did
retain
the
Hypostatical
Union
to
the
Divine
Nature
.
The
Divine
Nature
was
united
to
the
Body
of
Christ
,
when
the
Soul
was
separated
from
it
.
I.
If
Christ
could
not
have
raised
himself
,
it
must
have
been
either
from
a
Want
of
Power
,
or
from
a
Want
of
Will
to
do
it
.
He
could
not
want
Power
to
raise
himself
,
because
he
was
God
,
equal
in
Power
,
and
in
all
other
Divine
Attributes
,
with
the
Father
.
As
the
Resurrection
of
the
Dead
is
not
impossible
to
the
infinite
Power
of
God
,
so
neither
can
it
be
that
that
God
who
had
a
Will
to
assume
our
Flesh
,
should
want
a
Will
to
raise
it
up
:
That
that
God
who
so
lov'd
the
Humane
Nature
,
as
to
associate
it
into
Oneness
of
Person
with
himself
,
should
yet
suffer
it
to
continue
under
the
power
of
Death
,
which
is
,
of
all
things
,
most
contrary
to
his
natural
Inclinations
.
We
see
Christ
,
in
his
Agony
,
prayed
most
fervently
that
the
bitter
Cup
might
pass
from
him
,
insomuch
that
he
strained
clotted
Blood
through
him
;
and
certainly
,
one
Ingredient
into
that
Cup
was
the
Separation
of
Soul
and
Body
by
Death
;
which
is
that
which
even
innocent
Nature
it self
abhorred
,
as
destructive
to
him
;
yet
having
taken
our
Nature
upon
him
for
this
very
End
,
that
by
Death
he
might
destroy
him
that
had
the
power
of
Death
,
Heb
.
2.14
.
that
is
,
the
Devil
,
he
voluntarily
submitted
himself
to
undergo
it
;
and
this
End
being
fully
accomplish'd
by
his
Death
,
and
the
Truth
of
his
Death
likewise
attested
by
his
lying
three
Days
in
the
Earth
,
it
was
altogether
impossible
that
that
Person
who
had
an
Abhorrence
of
Death
,
and
a
Power
to
raise
himself
,
should
continue
longer
under
the
Arrest
and
Dominion
of
it
.
And
this
is
the
first
Demonstration
of
the
Necessity
of
the
Resurrection
of
Christ
,
upon
the
Account
of
both
Natures
in
one
Person
:
As
Man
,
so
he
abhorred
the
Separation
of
Soul
and
Body
;
as
God
,
so
he
was
able
to
re-unite
them
:
So
that
having
,
as
Man
,
a
Desire
to
live
,
and
as
God
,
a
Power
to
live
,
it
was
impossible
for
him
to
be
holden
of
Death
.
II
.
Because
of
the
Union
of
the
Divine
and
Humane
Nature
in
the
Person
of
Christ
,
it
was
impossible
that
his
Flesh
should
see
Corruption
;
which
yet
it
must
certainly
have
done
,
had
he
not
been
raised
in
a
short
space
after
his
Death
.
for
since
Christ's
Body
was
not
a
phantastical
Body
,
as
some
of
old
held
,
but
made
of
true
Flesh
,
and
of
the
same
Temper
and
Constitution
with
ours
,
it
must
,
without
a
Miracle
,
have
undergone
such
Changes
after
Death
as
ours
shall
do
;
and
to
imagine
the
contrary
,
is
but
to
feign
one
Miracle
,
to
avoid
the
necessity
of
another
,
even
of
the
Resurrection
.
But
now
,
it
was
utterly
impossible
that
that
Body
that
was
united
to
both
Natures
,
by
so
close
and
unconceivable
a
Bond
,
should
ever
see
Corruption
;
that
is
,
a
Putrefaction
in
the
Grave
:
This
the
Scripture
clearly
asserts
to
us
;
Act.
2.28
.
Thou
wilt
not
leave
my
Soul
in
Hell
,
neither
wilt
thou
suffer
thine
Holy
One
to
see
Corruption
.
And
also
,
because
all
Bodies
that
are
corrupted
turn
into
some
other
Thing
,
and
some
other
Nature
,
according
to
that
undoubted
Maxim
of
the
Philosophers
,
Corruptio
unius
est
Generatio
alterius
:
And
so
this
horrid
and
blasphemous
Consequence
would
follow
,
that
the
Divine
Nature
of
the
Son
of
God
might
have
been
joyned
to
some
other
.
So
that
it
was
necessary
that
Christ
should
be
raised
again
,
before
any
Corruption
or
Putrefaction
,
by
ordinary
Course
of
Nature
,
seized
upon
him
.
Thus
I
have
proved
by
these
two
Arguments
,
that
because
of
the
Hypostatical
Union
of
the
Divine
and
Humane
Nature
of
Christ
in
one
Person
,
it
was
altogether
impossible
he
could
be
holden
of
Death
.
Secondly
,
Another
Argument
is
this
,
It
was
impossible
Christ
should
be
holden
of
Death
,
because
of
God's
Veracity
,
and
the
Truth
of
those
Predictions
which
were
before
made
concerning
Christ
,
in
those
many
Types
and
Prophecies
of
the
Old
Testament
;
all
which
God's
Faithfulness
stood
engaged
to
fulfil
.
I
shall
only
mention
that
famous
Prediction
which
St.
Peter
here
subjoins
,
as
a
Proof
of
the
Subject
I
am
now
treating
upon
:
It
was
not
possible
,
says
he
,
Act.
2
.
2●.27
.
that
Christ
should
be
holden
of
Death
;
for
God
,
faith
the
Apostle
,
as
David
saith
concerning
him
;
Thou
wilt
not
leave
my
Soul
in
Hell
,
nor
suffer
thine
Holy
One
to
see
Corruption
.
And
this
Prophecy
the
Apostle
quotes
out
of
the
Psalmist
;
Psal
.
16
10
which
,
that
it
did
not
belong
to
David
,
nor
did
he
speak
it
concerning
himself
,
when
he
indicted
that
Psalm
,
Act.
2.
●9
,
●●
.
the
Apostle
proves
,
Ver
.
29
,
30.
of
this
Chapter
;
where
he
proves
that
David
was
dead
and
buried
,
and
underwent
the
common
Lot
that
all
other
dead
Bodies
did
,
putrefying
and
mouldering
away
in
the
Earth
;
and
therefore
he
was
not
that
Holy
One
that
should
never
see
Corruption
,
because
that
Prophecy
must
belong
to
such
an
one
who
must
so
taste
of
Death
;
and
this
is
clearly
implied
in
the
former
Expression
,
Thou
wilt
not
leave
my
Soul
in
Hell
,
that
is
,
in
the
State
o●
the
Dead
,
for
so
is
Hell
to
be
understood
there
,
as
I
shall
shew
more
at
large
:
Neither
could
it
belong
to
any
of
those
who
,
before
Christ
,
were
raised
miraculously
from
the
Dead
,
and
brought
back
out
of
the
State
of
Death
;
yet
was
it
not
in
such
a
manner
,
that
they
were
not
to
return
again
to
it
:
So
that
if
they
did
not
in
the
first
,
yet
in
their
second
Dying
they
saw
Corruption
.
This
then
could
belong
to
none
of
them
,
and
therefore
must
of
necessity
belong
to
Christ
.
And
since
the
Apostle
lays
so
much
stress
on
this
Argument
,
give
me
leave
a
little
to
consider
the
meaning
of
it
,
and
how
it
is
applicable
to
him
.
And
here
I
shall
not
trouble
you
with
the
various
Opinions
of
those
that
have
attempted
to
interpret
these
Words
,
Thou
wilt
not
leave
my
Soul
in
Hell
;
that
by
this
Hell
,
into
which
Christ
descended
,
is
meant
the
place
of
the
Damned
,
where
he
preached
the
Gospel
to
them
,
freeing
those
that
would
believe
from
their
Pains
.
Others
think
that
this
Hell
,
into
which
Christ
descended
,
was
one
great
Partition
of
it
,
called
Limbus
Patrum
,
the
Repository
of
the
Souls
of
those
Fathers
who
died
in
Obedience
to
God
,
and
in
Faith
to
the
Messias
,
before
Christ
came
in
the
Flesh
:
And
the
Reason
of
his
Descent
thither
was
,
that
he
might
release
those
Souls
from
Chains
,
and
carry
them
with
him
to
Heaven
;
so
that
ever
since
,
that
Mansion
in
Hell
hath
been
left
void
,
without
any
Inhabitants
.
But
this
Opinion
is
not
capable
of
any
sufficient
Proof
;
I
shall
therefore
give
you
that
Interpretation
and
Judgment
which
carries
with
it
the
strongest
Current
,
both
of
Scripture
and
Reason
.
The
Word
Hades
,
that
we
translate
Hell
,
is
very
often
,
by
the
Septuagint
,
in
the
Old
Testament
,
used
to
signifie
the
Grave
,
or
the
State
of
the
Dead
.
So
in
Gen.
44.
Ishades
,
Gen.
44.31
.
we
translate
it
the
Grave
,
but
it
is
the
same
Word
that
is
used
for
Hell
in
the
Text
.
And
thus
the
Word
is
used
in
other
places
of
Scripture
,
as
also
in
other
Authors
,
to
signifie
the
Place
and
State
of
the
Dead
,
and
of
separate
Souls
.
And
for
the
leaving
the
Soul
of
Christ
in
Hades
,
or
in
Hell
,
we
must
know
,
that
it
is
a
thing
that
is
not
unusual
in
Scripture
,
to
call
a
Man
that
is
dead
by
the
Name
of
Soul
:
So
the
Septuagint
translate
that
place
in
Leviticus
,
Levit
.
21.11
.
They
shall
not
be
defiled
with
dead
Souls
,
meaning
dead
Carcases
,
neither
shall
they
go
into
any
dead
Souls
,
the
Word
is
dead
Bodies
.
But
not
to
detain
you
any
longer
on
this
Speculation
,
though
of
great
use
for
the
right
understanding
of
this
excellent
place
of
Scripture
:
If
we
take
Hell
for
the
Grave
,
we
must
take
the
Soul
for
the
Body
,
Thou
wilt
not
leave
my
Body
in
the
Grave
:
But
if
by
Hell
be
here
understood
the
State
of
Death
,
that
is
,
the
State
of
Separation
of
Soul
and
Body
,
the
Interpretation
will
be
more
easie
and
natural
,
Thou
wilt
not
leave
my
Soul
in
a
State
of
Separation
from
the
Body
,
but
wilt
certainly
unite
them
together
again
,
and
raise
me
up
before
I
shall
feel
Corruption
.
Thus
I
have
given
you
the
Interpretation
of
the
Prophecy
of
David
,
which
,
upon
the
Account
of
God's
Truth
and
Veracity
,
was
to
take
effect
in
the
Resurrection
of
our
Saviour
;
and
therefore
being
foretold
he
should
not
see
Corruption
,
the
Faithfulness
of
God
was
obliged
within
that
time
inviolably
to
raise
him
up
.
And
that
is
the
second
Reason
why
it
was
impossible
Christ
should
be
holden
of
Death
,
because
it
was
foretold
of
him
,
that
his
Soul
should
not
rest
in
Hell
;
that
is
,
either
his
Body
in
the
Grave
,
or
his
Soul
in
a
State
of
Separation
from
his
Body
.
Thirdly
,
Another
Argument
is
this
:
God's
Justice
would
not
suffer
Christ
to
lie
in
the
Grave
.
It
was
impossible
Christ
could
be
holden
by
Death
,
upon
the
Account
of
God's
Justice
.
For
Justice
,
as
it
doth
oblige
to
inflict
Punishment
upon
the
Guilty
,
so
also
to
absolve
and
acquit
the
Innocent
.
Now
,
though
Christ
knew
no
Sin
,
yet
was
he
made
Sin
for
us
;
that
is
,
our
Sins
were
imputed
to
,
and
charged
upon
him
,
and
so
,
through
a
voluntary
Susception
and
Undertaking
of
them
,
he
became
guilty
of
them
:
Hereupon
Divine
Justice
seized
upon
him
,
as
being
our
Surety
,
and
demanded
Satisfaction
from
him
for
our
Offences
:
Now
no
other
Satisfaction
would
be
acceptable
unto
God
,
nor
commensurate
to
our
Sins
,
but
the
bearing
of
an
infinite
Load
of
Wrath
and
Vengeance
;
which
if
it
had
been
laid
upon
us
,
must
have
been
prolonged
to
an
Eternity
of
Sufferings
;
for
because
we
are
finite
Creatures
,
we
cannot
bear
infinite
Degrees
of
Wrath
at
once
,
and
therefore
we
must
have
lain
under
those
infinite
Degrees
of
Wrath
to
an
infinite
Duration
:
But
now
Christ
being
God
,
he
could
bear
the
Load
of
infinite
Degrees
of
Wrath
at
once
upon
him
.
In
that
one
bitter
Draught
,
the
whole
Cup
of
that
Fury
and
Wrath
of
God
,
that
we
should
have
been
everlastingly
a
drinking
off
,
by
little
Drops
,
Christ
drank
off
at
once
.
Now
it
is
the
Nature
and
Constitution
of
all
Laws
,
that
when
a
Person
by
undergoing
the
Penalty
that
those
Laws
require
,
hath
made
satisfaction
for
the
Offence
committed
,
the
Person
satisfying
ought
to
be
protected
as
innocent
.
It
could
not
therefore
consist
with
the
Justice
of
God
,
that
when
Christ
had
satisfied
his
utmost
Demands
,
that
any
of
the
punishment
due
to
our
Sins
,
for
which
he
satisfied
,
should
have
lain
upon
him
longer
;
for
that
would
have
been
no
other
than
punishing
without
an
Offence
.
Now
nothing
is
clearer
in
Scripture
,
than
that
Death
is
a
punishment
inflicted
upon
us
for
Sin
:
So
says
the
Apostle
;
Rom.
6.23
.
The
Wages
of
Sin
is
Death
.
And
in
another
place
,
and
5.12
.
By
Sin
Death
enter'd
into
the
World
,
and
Death
passed
upon
all
,
because
all
have
sinned
.
From
all
which
it
follows
,
that
as
Christ
taking
upon
him
our
Sins
,
became
thereby
liable
to
Death
;
so
having
satisfied
for
our
Sins
,
and
thereby
freed
himself
from
the
Guilt
that
he
lay
under
by
Imputation
,
he
was
no
longer
liable
unto
Death
,
which
is
one
part
of
the
punishment
he
underwent
;
so
that
it
could
not
have
been
agreeable
to
infinite
Justice
,
that
Christ
should
have
been
holden
of
Death
,
who
by
his
undergoing
of
Death
,
hath
sustained
the
whole
Load
of
God's
infinite
Wrath
and
Displeasure
,
and
fully
satisfied
for
all
those
Sins
that
were
imputed
to
him
,
and
therefore
ought
in
justice
to
be
acquitted
from
all
Penalties
,
and
consequentially
from
Death
.
Fourthly
,
It
was
impossible
Christ
should
be
holden
of
Death
,
Christ
could
not
be
holden
of
Death
,
because
of
his
Mediatorship
.
in
respect
of
his
Ossice
of
Mediatorship
:
For
having
as
our
Mediator
undertaken
the
desperate
Service
of
bringing
sinfull
and
fallen
Man
to
Life
and
Happiness
,
he
must
of
necessity
not
only
dye
but
rise
again
from
the
dead
,
without
which
his
Death
and
whatever
else
he
did
or
suffered
for
us
,
would
have
been
of
no
avail
.
There
are
two
Things
requisite
,
before
any
real
or
eternal
Benefit
can
become
ours
.
First
,
A
meritorious
purchase
,
procuring
the
Thing
it self
for
us
.
Secondly
,
An
effectual
Application
of
that
Benefit
to
us
.
The
Purchase
of
Mercy
was
made
by
the
Death
of
Christ
,
by
which
a
full
Price
was
paid
down
to
the
Justice
of
God
.
But
the
effectual
Application
of
Mercy
is
by
the
Life
and
Resurrection
of
Christ
.
Wherefore
if
Christ
had
only
dyed
,
and
not
risen
again
;
if
he
had
not
overcome
Death
within
its
own
Empire
,
and
triumph'd
over
the
Grave
in
its
own
Territories
,
it
would
have
been
to
his
Disappointment
,
and
not
at
all
to
our
Salvation
.
The
Loss
of
Christ's
Life
would
not
have
procured
Life
for
us
,
unless
as
he
laid
it
down
with
Freedom
;
so
he
had
again
restored
it
with
Power
.
Our
hope
of
Salvation
otherwise
would
have
been
buried
in
the
same
Grave
with
himself
;
but
what
he
died
to
procure
,
he
lives
to
confer
.
It
was
Ignorance
of
Christ's
Resurrection
from
the
Dead
,
Luk
.
24.16
,
19
,
20
,
21.
that
so
stagger'd
the
two
Disciples
going
to
Emaus
:
They
tell
Christ
himself
a
sad
Story
of
one
Jesus
of
Nazareth
,
that
was
condemned
and
crucified
,
who
,
while
he
lived
among
us
,
by
his
Word
and
Works
testified
himself
to
be
the
true
Messiah
,
we
little
thought
of
his
Dying
;
and
when
he
told
us
of
his
Death
,
he
likewise
foretold
us
of
his
Resurrection
the
third
Day
;
and
behold
,
the
third
Day
is
already
come
,
and
yet
is
there
no
Appearance
of
this
Jesus
:
Verily
,
we
trusted
that
it
had
been
he
which
should
have
redeemed
Israel
;
but
now
our
Hopes
grow
faint
,
and
languish
in
us
;
for
certainly
,
there
can
be
no
Redemption
for
Israel
by
him
who
cannot
redeem
himself
from
Death
.
There
was
nothing
in
the
World
did
so
much
prejudice
the
Gospel
,
and
hinder
its
taking
place
in
the
Hearts
of
Heathens
in
the
Primitive
Times
,
as
this
of
the
Cross
and
Death
of
Christ
;
for
believing
that
he
was
lifted
up
upon
the
Cross
,
but
not
believing
that
he
was
raised
up
from
the
Dead
,
they
assented
to
their
Natural
Reason
,
which
herein
taught
them
,
That
it
was
Folly
to
expect
Life
from
him
who
could
not
either
preserve
or
restore
his
own
.
It
is
true
,
it
was
Folly
thus
to
hope
,
but
that
his
Life
applies
what
his
Death
deserv'd
;
and
our
Salvation
begun
on
the
Cross
,
is
perfected
on
the
Throne
.
And
therefore
the
Apostle
tells
us
,
1
Cor
.
15.17
.
our
Faith
in
a
crucified
Saviour
,
and
our
Obedience
to
him
is
all
vain
,
if
he
had
not
risen
again
from
the
Dead
:
For
unless
he
had
risen
from
the
Dead
,
he
could
not
have
acquitted
us
from
the
Guilt
of
Sin
,
because
he
could
not
have
been
justified
himself
.
We
are
justified
by
the
Righteousness
of
Christ
,
as
the
Apostle
speaks
,
Rom.
4.25
in
his
Epistle
to
the
Romans
;
which
Righteousness
he
wrought
out
for
us
,
both
by
his
perfect
Obedience
to
the
Law
,
and
by
his
Submission
to
the
Punishment
of
the
Law
:
But
yet
this
Righteousness
could
not
have
availed
to
our
Justification
,
had
he
not
,
after
the
Fulfilling
of
it
,
risen
again
from
the
Dead
;
because
he
himself
had
not
been
justified
,
much
less
could
we
have
been
justified
by
one
who
could
not
have
justified
himself
.
And
therefore
we
read
,
1
Tim
.
3.16
.
Great
is
the
Mystery
of
Godliness
,
says
the
Apostle
;
God
manifested
in
the
Flesh
,
in
his
Incarnation
;
justified
in
the
Spirit
,
by
his
Resurrection
;
seen
of
Angels
,
in
his
Ascension
.
Had
he
not
been
raised
and
quickned
by
the
Spirit
,
that
is
,
by
the
glorious
Power
of
his
Divine
Nature
,
he
had
not
been
declared
just
,
nor
could
he
have
justified
us
:
For
this
Declaration
,
that
Christ
was
just
,
was
made
upon
the
Resurrection
of
his
Body
from
the
Dead
,
by
which
he
was
set
free
from
all
those
Penalties
due
to
our
Sins
that
were
imputed
to
him
.
If
therefore
the
Justification
and
Salvation
of
Sinners
was
a
Design
laid
by
the
infinite
Wisdom
of
God
,
it
must
needs
follow
,
that
it
was
impossible
for
Christ
to
be
kept
under
Death
,
because
that
would
have
obstructed
their
Justification
and
Salvation
,
and
so
would
have
brought
a
Disappointment
upon
the
infinite
Wisdom
of
God
,
which
was
impossible
to
be
done
;
and
therefore
consequentially
Christ
could
not
be
holden
of
Death
.
The
Application
of
this
great
Truth
shall
be
briefly
in
these
following
Inferences
.
First
then
,
If
it
was
impossible
for
Christ
not
to
have
risen
from
the
Dead
,
it
is
evident
then
that
Christ
is
the
true
Messiah
:
For
had
he
been
an
Impostor
,
or
False
Prophet
,
it
would
have
been
so
far
from
an
Impossibility
that
he
should
not
have
been
raised
,
that
it
would
have
been
a
very
Impossibility
for
him
to
have
risen
again
;
for
neither
could
he
have
raised
himself
,
being
a
mere
Man
;
neither
would
God
have
raised
him
,
being
a
mere
Impostor
and
Cheat
.
When
therefore
the
Jews
call'd
for
a
Sign
from
Christ
,
to
prove
him
to
be
the
true
Messiah
,
he
gives
them
the
Sign
of
his
Resurrection
,
in
Matth
.
12.38
,
39.
Master
,
say
they
,
Matth
.
12.38
,
39.
we
would
see
a
Sign
from
thee
.
He
answered
and
said
unto
them
,
An
evil
and
adulterous
Generation
seeketh
after
a
Sign
,
and
there
shall
be
no
Sign
given
to
it
,
but
the
Sign
of
the
Prophet
Jonas
:
For
as
Jonas
was
three
Days
and
three
Nights
in
the
Whale's
Belly
,
so
shall
the
Son
of
Man
be
three
Days
and
three
Nights
in
the
Heart
of
the
Earth
.
So
again
,
when
they
tempted
him
at
another
time
,
for
a
Sign
of
his
being
the
Messiah
,
he
still
instances
in
his
powerful
Resurrection
from
the
Dead
,
in
Joh
.
2.18
,
19.
Joh
.
2.18
,
19.
The
Jews
answered
and
said
unto
him
,
What
Sign
shewest
thou
unto
us
,
seeing
thou
doest
these
things
?
Jesus
answered
and
said
unto
them
,
Destroy
this
Temple
,
and
in
three
Days
I
will
raise
it
up
.
So
that
still
he
made
his
Death
and
Resurrection
to
be
the
infallible
Proof
of
his
being
the
true
Messiah
.
Secondly
,
If
it
were
necessary
that
Christ
should
rise
from
the
Dead
,
and
that
he
did
do
so
,
then
certainly
Sin
is
conquered
;
for
the
Sting
of
Death
,
and
that
envenom'd
Weapon
Death
hath
,
whereby
it
wounds
,
yea
kills
the
Sinner
,
is
Sin
;
and
as
long
as
Death
hath
this
Sting
in
it
,
it
could
not
have
been
conquer'd
by
any
Sinner
.
It
is
Sin
that
gives
Death
its
Power
to
hold
fast
all
those
that
come
within
its
reach
;
which
since
it
could
not
do
with
Christ
,
it
is
evident
Sin
is
subdued
by
Christ
,
who
was
in
its
Arms
and
Grasp
,
but
yet
came
safe
out
from
it
,
taking
away
the
Sting
and
Weapon
of
Death
with
him
.
Thirdly
,
If
the
Resurrection
of
Christ
be
thus
necessary
,
and
hath
been
thus
effectually
accomplished
,
we
may
comfortably
from
thence
conclude
the
Necessity
of
our
own
Resurrection
;
for
the
Head
being
raised
,
the
Members
shall
not
always
sleep
in
the
Dust
.
Christ's
Mystical
Body
shall
certainly
be
raised
,
as
well
as
his
Natural
Body
;
and
every
Member
of
it
shall
be
made
for
ever
glorious
,
with
a
glorious
and
triumphant
Head
.
Brotherly
Admonition
,
&c.
LEV
.
xix
.
17.
Thou
shalt
not
hate
thy
Brother
in
thy
Heart
:
thou
shalt
in
any
wise
rebuke
thy
Neighbour
,
and
not
suffer
Sin
upon
him
.
WAving
all
Prefaces
and
Introductions
,
we
may
observe
in
these
Words
Three
Parts
.
Division
of
the
Words
.
First
,
A
Negative
Command
,
Thou
shalt
not
hate
thy
Brother
in
thy
Heart
:
which
implies
in
it
the
contrary
positive
Precept
,
Thou
shalt
love
thy
Brother
.
Secondly
,
A
Direction
how
we
should
preserve
our selves
from
this
rancoured
Vice
of
Hatred
,
and
express
our
more
cordial
Love
,
in
the
best
Service
we
can
do
for
him
;
Thou
shalt
in
any
wise
rebuke
thy
Neighbour
.
Thirdly
,
A
forcible
Motive
to
excite
us
unto
the
performance
of
this
Duty
,
drawn
from
the
Consideration
of
the
great
Benefit
which
will
in
likelyhood
redound
to
him
by
the
conscientious
discharge
of
it
.
By
this
means
thou
wilt
not
suffer
Sin
to
lie
upon
him
:
implying
,
That
if
this
charitable
Duty
of
Fraternal
Reproof
be
neglected
,
he
will
still
continue
in
his
Sins
,
his
Guilt
will
remain
upon
him
,
and
thou
wilt
be
accessory
to
it
.
I
shall
not
consider
any
of
these
Particulars
by
themselves
,
but
treat
only
of
what
is
here
chiefly
intended
,
namely
,
the
necessity
of
that
much
neglected
Duty
of
Brotherly
Reproof
and
Admonition
.
And
here
I
shall
prosecute
this
Method
with
all
possible
Brevity
and
Perspicuity
.
First
,
Shew
you
what
Brotherly
Correption
is
.
Secondly
,
The
Difficulty
of
it
.
Thirdly
,
The
Necessity
of
it
.
Fourthly
,
Lay
down
some
Rules
and
Directions
how
it
ought
to
be
performed
.
Fifthly
,
Lay
before
you
some
Considerations
that
may
be
powerful
Motives
and
Engagements
to
it
.
First
,
What
Brotherly
Reproof
or
Correption
is
.
To
this
I
answer
in
brief
,
What
Brotherly
Reproof
is
.
It
is
an
Act
of
Love
and
Charity
,
whereby
we
endeavour
to
reduce
our
offending
Brother
to
Repentance
and
Reformation
:
And
there
are
two
ways
of
doing
it
,
either
by
Words
or
Actions
.
First
,
by
Words
;
remonstrating
to
them
the
greatness
of
their
Sin
,
Reproof
is
by
Words
.
the
Scandal
they
give
to
others
,
either
by
encouraging
,
or
sadning
them
;
the
Reproach
they
bring
upon
Religion
,
and
the
Danger
they
bring
upon
their
own
Souls
.
But
if
they
be
deaf
to
all
these
Admonitions
,
and
continue
obstinate
and
resolv'd
in
their
evil
Courses
,
we
are
then
to
reprove
them
.
Secondly
,
By
Actions
;
That
where
Words
have
proved
ineffectual
,
Reproof
may
be
by
Actions
.
we
may
try
how
Deeds
can
prevail
.
Prevail
,
I
say
,
either
to
deliver
them
,
or
at
least
,
to
deliver
thine
own
Soul
from
Death
.
And
this
also
must
be
done
these
two
ways
.
First
,
If
they
be
our
Inferiours
over
whom
we
have
Authority
,
Reproof
of
Inferiours
,
is
to
it
by
Authority
.
either
as
Magistrates
,
or
Parents
,
or
the
like
;
we
ought
,
when
Admonition
and
Correption
is
fruitless
,
to
reprove
them
by
Correction
and
Punishment
:
If
they
will
not
hear
,
they
must
feel
Rebuke
.
This
Discipline
if
it
be
seasonably
and
prudently
used
,
is
so
far
from
being
any
Act
of
Cruelty
,
that
it
is
an
Act
of
the
greatest
Kindness
and
Charity
that
can
be
both
to
them
and
to
others
.
To
them
:
Reproof
tends
to
restrain
from
Sin
.
As
it
may
restrain
them
from
the
commission
of
those
future
Crimes
,
to
which
their
Impunity
would
else
embolden
them
.
And
thus
to
fall
into
the
Hands
of
Men
,
may
be
a
means
to
keep
them
from
falling
into
the
Hands
of
God
.
To
others
:
As
it
may
terrifie
them
from
following
the
Examples
of
such
an
ones
Vices
,
by
seeing
the
Examples
of
his
suffering
.
Thus
the
Punishment
of
some
is
made
to
become
the
Innocence
of
others
.
Secondly
,
If
Equals
continue
obstinate
under
Reproof
,
we
must
withdraw
Society
from
them
.
If
they
be
our
Equals
,
over
whom
we
have
no
Jurisdiction
,
nor
coercive
Power
,
we
are
then
to
rebuke
them
,
if
they
continue
obstinate
after
Christian
Admonition
,
by
withdrawing
our selves
from
all
necessary
Converse
with
them
;
not
so
as
to
deny
them
the
Offices
of
Civility
,
Courtesie
,
and
our
charitable
Assistance
to
promote
their
temporal
Good
;
but
to
break
off
all
Familiarity
and
Intimacy
with
them
:
not
to
make
such
lewd
and
dissolute
Persons
our
Friends
and
chosen
Companions
.
Thus
the
Apostle
charges
us
,
2
Thess.
3.6
.
We
command
you
,
Brethren
,
in
the
Name
of
our
Lord
Jesus
Christ
,
that
you
withdraw
your selves
from
every
Brother
that
walketh
disorderly
,
and
not
after
the
Tradition
which
he
received
of
us
.
And
this
way
of
reproving
them
ought
to
be
so
managed
by
us
,
that
it
may
appear
it
doth
not
proceed
from
any
sowre
,
morose
,
surly
Humour
,
disdaining
or
hating
of
their
Persons
,
but
merely
from
Conscience
of
our
Duty
towards
the
Glory
of
God
,
and
to
do
an
Act
of
Love
and
Charity
,
as
indeed
it
is
,
both
towards
them
,
and
towards
our selves
.
First
,
Towards
them
:
When
you
thus
endeavour
to
shame
them
out
of
their
Wickedness
,
by
discountenancing
them
in
it
.
So
says
the
Apostle
,
2
Thess.
3.14
.
If
any
Man
obey
not
our
Word
,
note
that
Man
,
and
have
no
Company
with
him
,
that
he
may
be
ashamed
.
And
indeed
,
if
a
Man
be
not
altogether
profligate
,
if
he
be
not
utterly
lost
to
Modesty
,
it
must
needs
make
him
reflect
upon
himself
with
Shame
and
Blushing
,
that
certainly
he
is
grown
a
strange
vile
Wretch
,
a
loathsome
and
odious
Monster
,
when
all
good
and
sober
Men
do
thus
carefully
shun
and
avoid
him
.
Now
Shame
is
a
good
step
to
Amendment
:
And
a
Blush
the
first
colour
that
Virtue
takes
.
Secondly
,
Towards
your selves
:
You
are
obliged
to
abandon
them
,
as
to
reclaim
them
,
so
to
secure
your selves
:
For
Vice
is
very
contagious
,
and
it
is
unsafe
to
converse
with
those
,
who
have
such
Plague-Sores
running
upon
them
,
lest
you
be
also
infected
.
Thus
you
see
what
this
Duty
of
Brotherly
Reproof
is
,
and
how
in
the
general
it
is
to
be
performed
,
either
in
Words
or
Actions
.
And
to
these
,
Two
Things
are
necessarily
previous
and
antecedent
,
First
,
Instruction
and
Conviction
.
Conviction
of
the
Fault
.
We
ought
to
bring
them
to
see
their
Fault
before
we
rebuke
them
for
it
;
otherwise
while
we
chide
and
do
not
inform
them
,
it
will
rather
seem
a
proud
design
of
quarrelling
with
them
,
than
a
conscientious
Design
of
bettering
them
.
And
therefore
we
find
how
artificially
Nathan
insinuates
into
David
the
hainousness
and
inhumanity
of
his
Sin
,
and
works
in
him
a
Hatred
and
Detestation
of
that
Person
who
was
so
cruel
and
devoid
of
Compassion
,
before
he
comes
to
deal
downright
with
him
,
Thou
art
the
Man
.
And
could
we
but
skilfully
convince
our
Brother
,
by
thus
representing
the
odiousness
of
such
and
such
Sins
,
to
which
we
know
he
is
addicted
,
possibly
we
might
spare
our selves
in
that
which
is
the
most
ungrateful
and
displeasing
part
of
this
Work
,
I
mean
personal
Reflection
,
and
leave
it
to
his
own
Conscience
to
reprove
himself
,
and
to
apply
it
home
,
with
,
Thou
art
the
Man
.
And
,
Secondly
,
We
ought
to
watch
over
our
Brother
.
It
is
necessary
that
we
watch
over
our
Brother
,
not
so
as
to
be
insidious
Spies
upon
him
,
officiously
to
pry
into
his
Actions
,
and
busily
concern
our selves
in
all
he
doth
.
This
pragmatical
Temper
is
justly
hateful
.
And
those
who
thus
arrogate
to
themselves
to
be
publick
Censors
,
and
to
inspect
the
Lives
and
Manners
of
others
,
making
it
their
whole
Imployment
to
observe
what
others
say
or
do
,
that
they
may
have
Matter
either
to
reprove
or
reproach
them
,
are
a
Company
of
intolerable
busy
Bodies
.
But
yet
,
First
,
By
Caution
.
We
ought
so
to
watch
over
our
Brother
as
to
give
him
timely
Caution
if
we
see
him
in
any
danger
through
Temptation
or
Passion
,
and
to
admonish
him
to
stand
upon
his
guard
,
to
recollect
himself
and
beware
he
be
not
surprized
or
injured
by
such
an
approaching
Sin
.
And
Secondly
,
If
we
have
observed
any
Miscarriages
in
him
,
The
best
season
.
we
are
to
watch
the
best
Seasons
,
and
all
the
fittest
Circumstances
in
which
to
remind
him
of
it
,
that
so
our
Reproof
may
be
well
accepted
,
and
become
effectual
.
For
he
that
will
venture
rashly
to
reprove
without
this
Circumspection
,
may
do
more
mischief
to
his
Brother
by
rebuking
him
,
than
he
had
done
to
himself
by
offending
:
Exasperating
and
imbittering
his
Heart
against
Piety
,
for
the
Impertinencies
,
at
least
the
Indiscretions
of
those
who
profess
it
,
and
provoking
him
to
sin
the
more
out
of
mere
Opposition
and
Contradiction
.
And
I
am
verily
perswaded
,
and
have
in
some
Cases
observed
it
,
that
very
many
Sins
owe
themselves
to
the
imprudence
of
those
who
have
taken
upon
themselves
to
be
Reprovers
,
and
would
never
have
been
committed
,
if
they
had
not
indiscreetly
gainsay'd
it
.
Thus
we
see
what
this
Duty
of
reproving
is
,
and
what
is
necessarily
required
thereunto
.
But
indeed
,
which
is
the
Second
Thing
,
Of
the
difficulty
of
Reproof
.
It
is
not
so
hard
a
Matter
to
know
what
it
is
,
as
it
is
difficult
conscientiously
and
faithfully
to
practise
it
.
How
few
are
there
in
the
World
,
I
will
not
say
skillful
enough
to
do
it
well
,
but
zealous
and
conscientious
enough
to
do
it
at
all
?
Do
we
not
every
day
see
God
fearfully
dishonoured
,
observe
his
Name
blasphemed
,
his
Laws
violated
,
his
Worship
denied
?
Do
you
not
daily
see
multitudes
of
wretched
Creatures
,
whose
Crimes
not
only
defie
and
outrage
God
,
but
stab
and
murther
their
own
Souls
;
and
yet
who
is
there
that
hath
that
Zeal
for
God
,
or
that
Charity
for
his
Brother
,
as
to
interpose
,
and
by
a
serious
and
fitting
Reproof
,
vindicate
the
one
from
Dishonour
,
or
rescue
the
other
from
Perdition
?
There
are
enow
that
will
make
up
a
sad
Mouth
,
and
whisper
those
things
abroad
,
it
may
be
out
of
very
ill
Ends
and
Designs
:
but
where
almost
is
the
Person
that
will
dare
to
maintain
the
Honour
of
God
to
the
Face
of
those
who
boldly
affront
him
;
that
will
dare
to
open
their
Mouths
before
those
that
will
dare
to
open
them
against
Heaven
?
Certainly
we
can
easily
produce
much
more
Reason
for
our
Reproofs
,
than
they
can
for
their
Wickedness
,
and
it
were
very
strange
,
if
we
should
not
be
able
to
beat
them
off
from
their
Considence
,
when
we
have
God
and
our
own
Consciences
,
nay
and
theirs
also
,
to
side
with
us
.
Yet
so
it
is
that
we
are
generally
apt
to
sneak
and
slink
away
from
so
troublesome
a
Task
,
and
to
let
Iniquity
pass
uncontroul'd
,
yea
triumphant
.
We
are
well
content
to
let
others
sin
quietly
,
so
that
we
may
live
quietly
without
troubling
our selves
with
so
hard
and
difficult
a
Service
.
And
that
which
makes
it
seem
so
difficult
,
is
,
First
,
A
sinful
Fear
;
and
,
Secondly
,
A
sinful
Shame
,
that
seizeth
on
the
Spirits
of
Men
,
and
takes
off
the
edge
of
holy
Courage
and
Confidence
,
that
are
so
absolutely
necessary
to
the
performing
of
this
Duty
.
First
,
Many
are
afraid
to
reprove
Sin
,
Fear
of
displeasing
should
not
hinder
reproving
for
Sin
.
lest
they
should
incur
Displeasure
,
weaken
their
secular
Interest
,
ruine
their
Dependencies
,
and
bring
some
Mischief
upon
themselves
,
by
exasperating
the
Offenders
against
them
.
But
these
are
poor
,
low
,
carnal
Considerations
.
Where
Matter
of
Duty
is
in
question
,
it
is
very
necessary
for
every
Christian
to
be
of
an
undaunted
Courage
and
Resolution
,
not
to
fear
the
Faces
of
Men
,
nor
to
be
frighted
with
a
grim
Look
,
or
a
proud
Huff
.
If
he
will
seriously
perform
this
Duty
,
he
must
remember
,
that
he
is
pleading
for
God
,
that
he
is
saving
a
Soul
from
Hell
,
and
therefore
ought
not
to
value
their
Anger
,
nor
his
own
Damage
;
but
to
steel
himself
against
all
such
mean
and
sordid
Considerations
.
Indeed
it
shews
a
most
pitiful
Spirit
in
us
,
that
we
should
be
more
afraid
of
offending
them
,
than
they
are
of
offending
God
.
Shall
they
be
bold
to
sin
,
and
we
not
bold
enough
to
tell
them
of
it
?
And
yet
such
is
the
Cowardize
of
the
Generality
of
Christians
,
that
they
dare
not
appear
for
God
,
or
for
Piety
and
Holiness
,
when
they
see
them
wronged
by
the
Impudence
of
boisterous
Sinners
;
but
those
pitiful
,
little
base
carnal
Respects
of
what
they
may
lose
,
or
what
they
may
suffer
by
it
,
intervene
,
and
make
them
sit
mopish
,
and
over-aw'd
,
like
Men
in
whose
Mouths
are
no
Reproofs
;
Psal
.
38.14
.
whilst
these
wicked
Wretches
,
who
have
all
the
Reason
in
the
World
to
be
timorous
and
fearful
,
glory
in
thus
outbraving
and
baffling
them
.
Secondly
,
Others
again
are
ashamed
to
reprove
Sin
.
Shame
should
not
hinder
Reproving
for
Sin
.
And
whereas
many
vile
and
profligate
Wretches
glory
in
their
Shame
,
these
on
the
contrary
are
ashamed
of
that
which
would
be
their
Glory
.
Either
they
doubt
they
shall
be
thought
but
troublesome
and
hypocritical
Intermedlers
;
or
else
possibly
being
conscious
to
themselves
of
many
Miscarriages
,
they
suspect
their
Reproofs
will
be
upbraidingly
retorted
upon
themselves
,
and
so
by
reproving
the
Faults
of
others
,
they
shall
but
give
an
occasion
to
have
their
own
ript
up
and
exposed
:
And
so
they
think
it
the
safer
way
to
say
nothing
,
lest
by
raking
into
other
Mens
Dunghills
,
they
should
but
furnish
them
with
Dirt
enough
to
fling
back
in
their
own
Faces
.
And
thus
between
these
Two
carnal
Principles
of
sinful
Fear
,
and
sinful
Shame
,
which
are
so
deeply
rooted
in
our
corrupt
Natures
,
Reproof
is
commonly
neglected
,
and
it
is
one
of
the
hardest
things
in
the
World
,
to
perswade
Men
to
be
true
to
God
,
to
their
own
Souls
,
and
to
the
Souls
of
their
Brethren
,
in
a
faithful
discharge
of
that
Duty
which
is
usually
attended
with
such
Disadvantages
and
Difficulties
.
But
though
it
be
thus
difficult
;
yet
,
Thirdly
,
It
is
a
most
necessary
Duty
.
Reproof
a
very
necessary
Duty
.
The
greatest
good
you
can
do
in
the
World
is
to
pluck
up
these
Bryars
and
Thorns
with
which
it
is
over-grown
.
Consider
but
how
insolent
Vice
and
Wickedness
is
apt
to
be
where
none
do
appear
to
check
and
controul
it
.
If
it
can
but
once
silence
Vertue
,
it
will
quickly
banish
it
.
If
it
can
but
put
it
to
the
Blush
,
it
will
quickly
put
it
to
flight
.
And
when
it
hath
once
made
us
either
afraid
or
ashamed
to
lay
a
Rebuke
in
its
way
,
what
else
can
we
expect
but
that
it
should
overspread
the
Face
of
the
whole
Earth
,
and
like
a
general
Deluge
drown
all
Mankind
,
first
in
Sin
,
and
then
in
Perdition
.
There
is
no
other
way
to
prevent
this
great
and
sad
Ruine
,
but
for
every
Christian
vigorously
to
oppose
himself
to
the
growing
Sins
of
the
Times
and
Places
in
which
he
lives
,
and
with
Courage
and
Resolution
to
decry
that
common
Profaneness
,
that
gains
Credit
only
by
our
Silence
.
We
know
that
Sin
is
a
shameful
opprobrious
Thing
in
it self
,
a
Thing
that
disheartens
and
dispirits
the
Guilty
:
They
wear
a
Conscience
about
them
that
is
still
checking
and
upbraiding
them
;
and
if
we
could
but
look
into
their
Souls
,
we
should
see
them
covered
all
over
with
Fear
,
Horrour
,
and
Confusion
.
They
are
generally
self-condemned
Persons
,
and
carry
those
Monitors
within
their
own
Breasts
that
are
continually
reproving
and
tormenting
them
:
And
therefore
that
they
may
not
hear
the
Voice
of
their
own
Consciences
,
they
live
abroad
,
and
rather
converse
with
any
one
without
doors
,
than
with
themselves
and
their
own
troublesome
and
clamorous
Hearts
.
Now
let
it
be
our
Care
to
stop
up
all
Passages
,
by
which
they
think
to
make
their
escape
.
Let
them
find
,
that
in
whatsoever
Company
they
go
,
they
shall
meet
with
those
that
will
no
more
spare
them
,
than
their
own
Consciences
;
that
Company
is
no
Sanctuary
for
Sins
and
Guilt
,
and
that
they
shall
be
as
sure
to
be
Reproved
,
as
they
dare
to
Offend
.
And
when
they
are
thus
every-where
beset
,
their
Consciences
exclaiming
against
them
within
,
and
all
that
they
converse
with
without
,
they
will
see
a
Necessity
for
it
,
either
to
forsake
their
Vices
,
or
the
World
,
and
be
forced
to
be
vertuous
for
their
own
ease
and
quiet
.
And
certainly
till
Christians
do
conspire
together
in
this
Design
,
we
may
long
enough
complain
of
the
abounding
of
Iniquity
without
any
successful
Reformation
.
Abound
it
will
,
and
grow
impudent
and
imperious
,
unless
we
join
together
to
beat
down
its
Credit
,
expose
it
to
Scorn
and
Contempt
,
and
make
that
which
is
so
really
shameful
in
it self
,
to
be
the
greatest
Mark
of
Infamy
,
Shame
,
and
Reproach
to
any
that
shall
dare
to
commit
it
.
But
now
this
Duty
of
Reproving
,
requires
not
only
a
great
deal
of
Christian
Fortitude
and
Courage
,
but
also
a
great
measure
of
Christian
Prudence
and
Discretion
.
We
must
not
only
be
resolute
and
confident
in
doing
it
,
but
we
must
do
it
likewise
in
such
a
fitting
way
as
may
be
most
likely
to
work
a
good
effect
upon
those
whom
we
are
to
reprove
.
And
therefore
,
In
the
Fourth
Place
,
I
shall
give
you
some
brief
Rules
and
Directions
,
Rules
for
Reproof
.
when
you
ought
to
reprove
,
and
how
you
ought
to
manage
your
Reproofs
,
so
as
they
may
be
most
beneficial
to
your
Brother
.
And
some
of
them
shall
be
Negatives
,
and
others
shall
be
Positives
.
First
,
For
the
Negative
Rules
,
take
these
that
follow
.
First
,
I
ought
not
to
reprove
my
Brother
,
We
must
not
reprove
without
knowledge
of
the
Offence
.
if
I
have
no
certain
knowledge
of
his
Offence
.
And
therefore
those
who
upon
a
blind
Rumour
,
or
groundless
Suspicion
,
hastily
conclude
him
guilty
,
and
so
fill
their
Mouths
with
Reproofs
,
shew
themselves
to
be
very
much
in
love
with
this
Office
,
and
are
a
company
of
impertinent
Busie-bodies
,
who
start
their
Arrow
before
ever
they
see
the
Mark
.
We
must
first
be
certainly
informed
,
either
upon
our
Personal
Knowledge
,
or
upon
the
undoubted
Testimonies
of
credible
Witnesses
,
that
he
is
Guilty
;
otherwise
in
going
about
to
shew
him
his
Fault
,
we
shall
but
shew
our
own
Folly
,
and
Credulity
,
our
Reproofs
will
be
but
Slanders
,
and
our
Charity
in
offering
the
Cure
,
will
not
be
half
so
great
,
as
our
uncharitableness
in
believing
the
Disease
.
Secondly
,
It
is
not
necessary
for
me
to
reprove
,
where
I
have
reason
to
conclude
that
others
of
more
Prudence
and
Interest
in
the
Party
,
either
have
already
,
or
else
will
more
effectually
perform
it
:
For
otherwise
it
will
appear
that
we
do
not
so
much
seek
his
Emendation
,
as
to
be
Ostentatious
of
our
own
Zeal
and
Forwardness
.
And
besides
,
too
many
Reprovers
may
,
instead
of
reforming
,
rather
irritate
and
provoke
:
Only
here
,
beware
thou
dost
not
retract
this
ingrateful
Office
,
upon
slight
Pretences
,
nor
think
thy self
excused
,
because
others
are
bound
to
do
it
.
But
consider
seriously
in
thine
own
Conscience
,
whether
thou
thinkest
they
will
be
faithful
enough
in
performing
it
,
or
more
dextrous
than
thou
art
in
managing
it
;
or
that
their
Reproof
will
be
more
acceptable
and
more
prevalent
with
thy
Brother
than
thine
.
If
not
,
thou
art
still
obliged
to
it
:
And
if
thou
refusest
,
know
,
that
though
he
may
die
in
his
Sins
,
yet
his
Blood
God
will
require
at
thy
Hands
.
Thirdly
,
Sharp
Reproof
must
not
be
for
small
Offences
.
We
ought
not
to
give
sharp
Reproofs
for
small
Offences
.
We
must
not
particularly
,
and
with
Accent
and
Emphasis
reprove
our
Brother
for
every
involuntary
slip
,
every
Infirmity
and
Weakness
,
that
bewrayeth
it self
through
some
suddain
Passion
or
Temptation
,
unless
it
be
a
Sin
of
Custom
,
or
that
which
carries
with
it
some
signal
Aggravation
,
that
renders
it
considerable
,
as
well
in
the
Scandal
as
in
the
Guilt
.
It
will
be
sufficient
to
pass
by
the
rest
,
only
with
a
brief
Animadversion
upon
them
,
enough
to
put
him
in
mind
that
he
forgot
himself
in
such
and
such
Passages
:
And
so
leave
the
farther
Reproof
to
his
own
Conscience
,
which
will
better
do
it
for
lesser
Sins
,
than
possibly
we
can
.
To
reprove
small
Faults
with
great
vehemence
,
is
always
as
ridiculous
,
and
may
sometimes
prove
as
destructive
a
piece
of
Officiousness
,
as
his
who
took
up
a
huge
Beetle
,
and
struck
with
all
his
Might
,
only
to
kill
a
Fly
he
saw
sticking
upon
his
Friends
Forehead
.
We
must
not
thrust
the
Probe
deep
where
the
Wound
is
but
shallow
:
Nor
be
passionately
concern'd
at
our
Brother's
lighter
Failings
;
but
so
govern
our selves
,
as
still
to
reserve
the
more
sharp
and
severe
Reproofs
for
the
more
foul
and
scandalous
Offences
.
For
they
that
will
presently
upon
every
slender
occasion
fly
out
into
Exclamations
,
Detestations
;
and
all
passionate
Exaggerations
of
Rhetorick
,
will
but
lavishly
spend
the
vigour
of
their
Zeal
,
and
leave
themselves
no
Art
,
no
Methods
to
express
their
greater
abhorrence
for
blacker
Crimes
.
Fourthly
,
Reproof
not
to
be
given
where
it
will
exasperate
.
We
are
not
to
Reprove
those
whom
we
have
reason
to
believe
are
such
desperate
Wretches
,
that
our
Reproofs
would
but
exasperate
them
to
sin
the
more
for
a
Reproof
.
To
these
,
such
would
be
no
Acts
of
Love
and
Charity
,
but
rather
a
Design
to
destroy
their
Souls
,
and
to
heap
more
and
heavy
loads
of
Wrath
and
Vengeance
upon
their
Heads
.
Certainly
if
we
have
any
sense
of
God's
Glory
,
any
Tenderness
and
Compassion
for
our
Brother's
Soul
,
we
ought
to
beware
that
we
do
not
inrage
him
the
more
,
to
dishonour
the
one
,
or
to
wound
the
other
,
by
the
mistaken
Charity
of
our
Reproofs
.
And
therefore
,
St.
Austine
speaks
well
(
De
Civitate
Dei
,
lib
.
1.
cap
.
9.
)
Si
propterea
corripiendis
male
agentibus
parcit
,
quia
opportunum
tempus
requirit
,
vel
iisdem
ipsis
metuit
ne
deteriores
ex
hoc
efficiantur
,
videtur
esse
concilium
Charitatis
.
It
is
Charity
not
to
reprove
those
,
who
we
believe
will
be
the
worse
for
our
Reproofs
.
Alas
how
many
are
there
in
the
World
,
who
when
they
are
reproved
(
and
that
very
justly
)
for
their
Sins
,
presently
fall
a
blaspheming
and
cursing
,
railing
at
Piety
,
and
all
that
profess
it
,
violate
the
good
Name
of
their
Reprovers
,
and
can
hardly
abstain
from
offering
violence
to
their
Persons
.
Now
such
as
these
are
past
Reproof
,
when
once
they
turn
Reproof
it self
into
an
Occasion
of
further
sinning
.
The
greatest
exercise
of
Charity
to
these
,
is
to
let
them
alone
,
and
not
to
increase
their
Damnation
,
by
stirring
up
the
virulency
and
rancor
of
their
Spirits
.
Reproof
is
spiritual
Physick
for
the
Soul
.
Now
as
it
is
an
imprudent
Course
to
administer
such
Physick
to
the
Body
,
as
will
irritate
,
and
not
expel
the
peccant
Humours
:
So
likewise
it
is
very
imprudent
and
unsafe
,
to
administer
such
Reproofs
as
we
know
cannot
cure
the
Offender
,
but
will
only
irritate
his
Corruption
,
and
render
it
the
more
turbulent
,
and
him
much
worse
than
he
was
before
.
And
therefore
some
are
themselves
to
be
reproved
,
who
with
an
imprudent
Zeal
reprove
others
,
without
ever
considering
what
Effects
their
Reproofs
are
likely
to
produce
,
who
,
as
soon
as
a
Sin
is
committed
,
think
themselves
obliged
in
Conscience
,
instantly
to
rebuke
them
for
it
,
although
not
only
they
themselves
may
be
reviled
,
but
the
Name
of
God
most
horribly
blasphemed
upon
this
very
Occasion
,
It
is
indeed
good
to
be
zealously
affected
always
in
a
good
Matter
.
Gal.
4.18
.
But
yet
withal
know
,
that
as
Zeal
and
Charity
ought
to
be
the
Motive
,
so
Christian
Prudence
ought
to
be
the
Measure
of
all
our
Reproofs
.
And
if
you
take
not
the
Advice
of
Discretion
,
your
Zeal
for
God's
Glory
may
but
occasion
his
Dishonour
;
and
your
Charity
to
the
Souls
of
others
,
occasion
their
sorer
Ruine
and
Damnation
,
Certainly
we
are
not
obliged
to
reprove
where
we
have
reason
to
suspect
we
shall
rather
do
hurt
than
good
.
It
would
be
but
a
cruel
Charity
,
to
poison
our
Brother
in
his
Physick
,
and
to
kill
him
in
his
Cure
.
And
therefore
both
Solomon
,
and
a
greater
than
Solomon
,
our
Saviour
Christ
himself
,
have
forbidden
us
to
misplace
Reproofs
upon
those
who
are
desperate
.
Solomon
tells
us
,
Prov.
9.7
.
He
that
reproveth
a
Scorner
,
getteth
to
himself
Shame
;
and
he
that
rebuketh
a
wicked
Man
,
getteth
unto
himself
a
Blot
.
And
again
,
Reprove
not
a
Scorner
,
lest
he
hate
thee
.
And
says
our
Saviour
,
Matth
.
7.6
.
Give
not
that
which
is
Holy
unto
Dogs
,
neither
cast
ye
your
Pearls
before
Swine
,
lest
they
trample
them
under
their
Feet
,
and
turn
again
and
rent
you
.
Where
it
is
very
plain
from
the
precedent
Verses
,
that
he
dehorts
us
from
lavishing
out
our
Reproofs
imprudently
upon
Dogs
and
Swine
.
Wicked
and
impure
Persons
,
on
whom
we
have
reason
to
think
they
will
have
no
effect
,
but
only
to
inrage
them
,
and
make
them
fly
out
both
against
God
and
us
,
with
the
more
Violence
and
Madness
.
To
reprove
such
,
is
but
to
cast
up
Water
against
an
high
Wind
,
that
will
be
sure
to
beat
it
back
again
into
our
own
Faces
.
And
thus
I
have
given
you
the
Negative
Rules
in
these
four
Particulars
.
Reprove
not
without
a
certain
knowledge
of
the
Offence
.
Nor
where
others
who
are
likely
to
be
more
effectual
,
have
done
it
already
.
Nor
for
every
involuntary
slip
.
Nor
those
who
are
like
to
be
the
worse
for
it
.
Let
us
now
proceed
to
lay
down
some
Positive
Rules
and
Directions
for
the
right
managing
of
our
Reproofs
.
And
here
,
First
,
Time
and
Place
must
be
observed
in
giving
Reproof
.
If
thou
wouldst
reprove
with
success
,
observe
right
Circumstances
of
Time
and
Place
:
And
let
the
one
be
as
opportune
,
and
the
other
as
private
as
thou
canst
.
We
ought
to
observe
the
mollia
tempora
fandi
,
the
soft
and
easy
Hours
of
speaking
.
And
therefore
the
wise
Man
tells
us
,
Prov.
15.23
.
A
Word
spoken
in
season
,
how
good
is
it
?
It
is
like
Apples
of
Gold
in
Pictures
of
Silver
,
that
is
,
very
beautiful
and
pleasing
.
There
are
some
happy
Seasons
wherein
the
most
rugged
Natures
are
accessible
;
and
it
is
a
great
part
of
Prudence
in
all
our
Concerns
,
if
we
would
have
them
prosperous
,
to
watch
such
Opportunities
,
and
to
improve
them
.
Now
usually
it
is
no
fit
season
for
Reproof
,
Reproof
not
seasonable
,
First
,
Presently
as
soon
as
the
Sin
is
committed
;
As
soon
as
the
Sin
is
committed
.
for
then
the
heat
is
not
over
,
nor
the
uproar
of
the
Passions
and
Affections
appeased
.
In
all
likelihood
a
Reproof
as
yet
would
but
irritate
.
As
Water
falling
upon
a
red
hot
Iron
,
doth
but
cause
a
great
deal
of
Noise
and
Disturbance
:
So
a
Reproof
just
upon
the
very
Act
of
a
Sin
,
doth
but
make
the
Sinner
fume
,
estuate
and
tumultuate
the
more
.
Nor
yet
,
Secondly
,
Is
a
Time
of
Mirth
and
Joy
fit
for
Reproof
;
Reproof
unseasonable
in
a
time
of
Mirth
.
for
that
will
look
like
a
piece
of
Envy
,
as
if
we
were
malicious
at
their
Prosperity
,
and
therefore
studied
to
cast
in
somewhat
that
might
disturb
them
;
and
so
they
will
be
apt
to
interpret
it
.
Nor
,
Thirdly
,
Reproof
unseasonable
in
a
time
of
Sorrow
.
Is
a
Time
of
exceeding
great
Sadness
and
Sorrow
,
a
proper
Season
for
Reproof
;
for
this
will
look
like
Hostility
and
Hatred
,
as
if
we
designed
utterly
to
overwhelm
and
dispatch
them
.
But
the
fittest
opportunity
for
this
Duty
,
Reproof
most
seasonable
when
Persons
are
most
calm
and
sedate
.
is
when
they
are
most
calm
and
sedate
,
their
Passions
husht
,
and
their
Reason
(
with
which
you
are
to
deal
)
again
reseated
upon
its
Throne
.
When
they
are
free
from
all
inward
Perturbations
of
Mind
,
and
from
all
considerable
Alterations
in
their
outward
Estate
and
Condition
.
Then
,
if
ever
,
they
will
listen
to
Reproof
,
and
take
right
Measures
of
the
Sin
for
which
you
reprove
them
.
But
if
we
reprove
them
when
their
Passions
are
in
a
Tumult
,
and
all
within
in
an
Uproar
and
Combustion
,
it
is
no
wonder
at
all
if
either
they
reject
or
revile
our
Reproofs
;
for
we
then
accuse
them
before
very
corrupt
Judges
,
viz.
their
own
Passions
and
corrupt
Affections
.
And
you
may
with
as
much
Reason
,
and
as
good
Success
,
chide
the
Sea
for
being
Tempestuous
,
when
the
Winds
rage
and
are
let
loose
upon
it
.
Chide
a
Man
for
being
angry
when
he
is
angry
,
and
what
will
you
get
by
it
,
but
only
some
of
his
foam
cast
upon
you
?
Let
God
himself
expostulate
with
an
impatient
Jonah
,
whilst
he
is
in
his
fit
of
Impatience
:
Jonah
4.9
.
Doest
thou
well
to
be
angry
?
and
he
will
tell
him
snappishly
to
his
Face
,
That
he
doth
well
to
be
angry
,
even
to
the
very
Death
.
There
is
no
dealing
with
Men
while
their
Passions
blind
their
Reason
;
This
makes
them
as
utterly
incapable
of
taking
good
Counsel
,
as
if
they
were
brute
Beasts
.
Thou
wert
as
good
thrust
thy
Hand
into
a
Wasps
Nest
,
as
come
with
Reproofs
and
Rebukes
when
the
Swarm
is
up
,
to
be
sure
thou
shalt
only
go
away
with
many
a
Sting
and
Wound
,
and
thou
mayest
thank
thy self
for
no
better
timing
thy
Reproofs
.
Indeed
in
Cases
of
great
Importance
and
absolute
Necessity
,
we
may
run
this
Venture
,
and
possibly
succeed
well
in
it
.
Thus
Joab
very
sharply
reproved
David
,
2
Sam
.
19.5
,
6
,
7.
when
he
so
immoderately
mourned
for
Absalom
.
And
I
think
it
is
one
of
the
roundest
Checks
that
ever
a
dutiful
Subject
gave
to
his
Prince
;
but
if
he
had
not
taken
that
very
time
,
the
Case
had
been
desperate
,
and
his
People
had
all
forsaken
him
,
and
therefore
the
necessity
of
Affairs
would
not
permit
him
to
expect
a
more
seasonable
Address
.
Otherwise
generally
,
it
is
more
adviseable
to
wait
a
fitting
and
cool
time
.
As
God
is
said
to
come
down
in
the
cool
of
the
Day
to
reprove
Adam
.
So
likewise
should
we
come
in
the
cool
season
of
a
Man's
Passions
,
when
all
is
quiet
and
temperate
within
,
for
then
is
there
the
greatest
probability
of
Success
.
Secondly
,
If
thou
wouldst
have
thy
Reproofs
successful
,
Reproof
must
be
with
Gentleness
and
Meekness
.
reprove
with
all
Gentleness
and
Meekness
,
without
giving
any
railing
or
reviling
Terms
.
He
that
mingles
Reproach
with
Reproof
,
engages
a
Man's
Reputation
to
side
with
his
Vices
:
For
whilst
we
shew
any
Bitterness
in
our
Reproofs
,
and
give
them
in
vilifying
and
ignominious
Language
,
the
Vehicle
will
hinder
the
Operation
of
the
Physick
.
For
they
will
look
like
the
upbraidings
of
an
Enemy
;
and
it
is
a
thing
most
abhorrent
unto
Nature
,
to
follow
the
Counsels
and
Advice
of
an
Enemy
.
And
therefore
the
Apostle
chargeth
us
,
Brethren
,
Gal.
6.1
.
if
a
Man
be
overtaken
in
a
fault
,
you
that
are
spiritual
,
restore
such
an
one
in
the
spirit
of
Meekness
,
considering
thy self
,
lest
thou
be
also
tempted
.
Which
last
Clause
intimates
to
us
,
that
we
ought
to
deal
as
tenderly
with
a
fallen
Brother
,
as
we
would
desire
to
be
dealt
with
our selves
,
were
we
in
the
same
condition
.
For
having
the
same
corrupt
Nature
,
and
being
subject
to
the
like
Temptations
,
we
may
likewise
,
through
God's
dereliction
of
us
,
fall
into
the
same
Miscarriages
.
Now
wouldst
thou
take
it
well
,
if
any
should
revile
and
reprove
thee
,
condemn
thee
for
a
rotten
Hypocrite
,
as
Job's
Friends
did
him
;
or
draw
hideous
black
Consequences
from
every
failing
and
weakness
of
thine
?
Certainly
thou
wouldst
not
interpret
this
to
be
friendly
and
candid
dealing
:
No
more
do
thou
with
others
.
It
is
a
true
Saying
,
That
he
who
would
know
his
own
Faults
,
had
need
have
either
a
faithful
Friend
,
or
a
bitter
Enemy
;
they
will
both
be
sure
to
do
it
to
the
full
.
But
then
the
difference
is
,
that
an
Enemy's
Reproofs
are
usually
joined
with
Reproaches
,
and
when
we
are
fallen
,
he
will
stand
and
insult
over
us
.
But
a
true
Christian
Friend
will
faithfully
represent
our
condition
to
us
,
pitty
us
in
it
,
and
endeavour
to
help
and
raise
us
out
of
it
.
And
such
should
we
be
to
all
,
not
railing
on
them
for
Hypocrites
,
or
lost
and
desperate
Apostates
;
for
this
certainly
is
not
the
way
to
reduce
them
,
but
rather
to
confirm
and
harden
them
in
their
Sins
.
We
should
not
gripe
nor
press
their
Wounds
,
but
rather
gently
anoint
and
chafe
them
.
Our
Reproofs
should
be
as
Oyl
,
smooth
and
lenitive
,
to
soak
into
and
supple
the
Part
affected
.
And
therefore
the
Apostle
again
exhorts
us
,
in
meekness
to
instruct
those
that
oppose
themselves
.
2
Tim
.
2.25
.
But
whilst
we
exclaim
against
them
with
bitter
Invectives
,
and
dip
all
our
Reproofs
in
Gall
and
Satyr
,
we
may
quickly
make
them
loath
the
Medicine
rather
than
the
Disease
,
and
sooner
break
their
Heads
with
such
Rebukes
,
than
their
Hearts
for
their
Offences
.
Thirdly
,
Though
our
Reproofs
must
be
meek
and
gentle
,
Reproof
must
be
quick
and
vivacious
.
yet
must
they
be
quick
and
vivacious
also
.
For
as
Charity
requires
the
one
,
so
doth
Zeal
the
other
:
And
the
best
and
most
equal
Temper
,
is
rightly
to
mix
these
two
,
that
at
once
we
may
shew
Meekness
to
his
Person
,
James
1.20
.
(
for
the
Wrath
of
Man
worketh
not
the
Righteousness
of
God
)
and
Sharpness
against
his
Sin
,
(
for
a
remiss
Reprover
will
but
make
a
slow
Penitent
.
)
We
ought
so
to
reprove
,
that
he
may
not
think
we
only
jest
and
dally
with
him
,
and
for
this
it
is
necessary
that
we
do
it
with
all
Seriousness
,
Gravity
and
Authority
,
not
playing
about
the
Wound
,
but
searching
into
the
very
depth
and
bottom
of
it
.
And
therefore
we
must
use
such
words
as
are
most
significant
of
our
meaning
,
most
expressive
of
our
Grief
and
Sorrow
for
him
,
and
which
we
think
most
apt
to
expose
the
Vice
that
we
reprove
,
and
make
it
most
odious
and
hateful
,
keeping
still
within
the
bounds
of
a
sober
and
friendly
Redargution
.
Hence
the
Apostle
gives
Titus
this
Advice
,
Tit
.
1.13
.
Rebuke
them
sharply
,
that
they
may
be
sound
in
the
Faith
.
If
they
want
Salt
and
Vinegar
,
spare
them
not
.
This
possibly
may
cleanse
those
Wounds
that
else
would
fester
and
putrify
.
But
here
is
required
much
spiritual
Prudence
to
know
how
to
suit
Reproof
,
according
to
the
different
Conditions
and
Tempers
of
the
Persons
you
deal
with
.
Some
must
be
launcht
and
searcht
to
the
very
Quick
before
they
can
be
healed
.
Others
require
a
gentle
Hand
.
If
they
be
proud
and
stubborn
,
they
need
Corrosives
.
But
for
those
who
are
naturally
meek
and
mild
,
a
meek
and
mild
Course
will
be
easiest
and
most
effectual
.
The
Tempers
and
Cases
of
particular
Christians
are
so
various
,
that
there
can
be
no
Rules
given
that
may
be
applicable
to
every
Condition
.
This
must
of
necessity
be
left
to
your
Prudence
and
Discretion
.
Only
this
Rule
is
infallible
,
Be
sure
you
flatter
none
in
their
Vices
,
extenuate
not
their
Sins
;
when
thou
com'st
to
reprove
them
,
do
it
not
in
sport
:
Let
them
see
thou
art
in
very
good
earnest
,
and
tell
them
their
Sin
,
as
it
is
in
it self
,
without
mincing
the
matter
,
or
the
circumstances
of
it
.
For
Men
are
always
apt
to
impute
somewhat
of
the
Reproof
to
the
severity
of
him
that
gives
it
,
rather
than
to
the
demerits
of
their
own
Offences
.
And
therefore
,
if
thou
thy self
shalt
speak
but
slightly
of
their
Sins
,
they
will
be
ready
to
conclude
that
they
were
none
,
or
at
least
so
small
,
that
it
was
nothing
but
Officiousness
,
and
the
love
of
Censuring
made
thee
take
notice
of
them
.
Fourthly
,
Reproof
ought
to
be
given
privately
.
Let
all
thy
Reproofs
be
given
as
secretly
and
privately
as
possibly
thou
canst
;
otherwise
thou
wilt
seem
not
so
much
to
aim
at
thy
Brother's
Reformation
,
as
at
his
Shame
and
Confusion
.
For
if
(
as
the
Wiseman
tells
us
)
a
loud
and
clamorous
Benediction
given
too
officiously
,
Prov.
27.14
.
is
so
far
from
being
a
Blessing
,
that
it
is
but
a
Curse
and
a
Shame
to
a
Man's
Friend
.
Certainly
then
a
publick
clamorous
Reproof
must
only
tend
to
the
Shame
and
Reproach
of
them
that
receive
it
.
Indeed
there
are
some
who
offend
openly
before
many
:
These
,
(
if
there
be
no
fear
of
irritating
them
to
do
worse
)
we
ought
openly
to
rebuke
,
and
to
give
them
their
Reproof
in
the
Company
where
they
have
given
the
Offence
,
so
saith
the
Apostle
,
1
Tim
.
5.20
.
Those
that
Sin
rebuke
before
all
;
that
is
,
supposing
that
their
Sins
be
open
and
publick
.
But
for
others
whose
Sins
and
Miscarriages
have
been
private
,
and
only
known
to
our selves
and
a
few
others
,
we
ought
to
reprove
them
in
secret
,
and
to
be
tender
not
only
of
their
Souls
,
but
of
their
Reputation
also
.
So
is
the
Counsel
of
our
Saviour
,
Matth
.
18.15
.
If
thy
Brother
shall
trespass
against
thee
,
go
and
tell
him
his
Fault
between
thee
and
him
alone
.
And
indeed
this
is
a
necessary
piece
of
Prudence
,
not
only
to
preserve
his
Reputation
and
good
Name
as
much
as
may
be
,
but
also
,
First
,
●o
preserve
the
Reputation
of
Religion
.
To
preserve
the
Reputation
of
Religion
it self
,
which
a
more
publick
divulging
of
his
Offences
might
much
impair
and
discredit
.
And
Secondly
,
To
hinder
the
spreading
of
an
evil
Example
,
To
hinder
the
spreading
of
an
evil
Example
.
which
also
perhaps
some
or
other
would
make
use
of
,
to
encourage
them
in
the
like
Transgressions
.
And
,
Thirdly
,
To
preserve
him
serviceable
for
the
future
;
That
they
may
be
serviceable
for
by
reporting
his
Miscarriages
,
thou
lessenest
his
Credit
,
and
thereby
rendrest
him
less
capable
of
doing
good
than
he
was
before
.
For
though
he
may
recover
himself
out
of
the
Snare
of
the
Devil
,
and
his
Wound
be
healed
,
yet
if
his
Faults
have
been
made
publick
,
the
Scar
will
still
remain
:
And
this
will
be
such
a
blemish
to
him
,
that
having
lost
much
of
his
repute
among
Men
,
he
will
likewise
lose
much
of
those
Advantages
he
formerly
had
of
doing
good
in
the
World
;
and
thou
by
thy
imprudent
Reproofs
be
the
cause
of
it
.
Upon
all
these
Accounts
it
is
necessary
that
thy
Reproofs
be
managed
with
the
greatest
Secrecy
and
Privacy
that
may
be
:
For
as
St.
Austin
speaks
well
,
If
whilst
thou
alone
knowest
thy
Brother
to
have
offended
,
and
yet
wilt
rebuke
him
before
all
,
Non
es
corrector
,
sed
proditor
:
Thou
art
not
a
Reprover
,
but
a
Betrayer
.
Fifthly
,
Reprove
not
one
who
is
greatly
thy
Superiour
,
Superiours
must
be
reproved
respectfully
.
unless
it
be
at
a
respectful
distance
.
Towards
such
,
we
must
not
use
down-right
and
blunt
Rebukes
;
but
rather
insinuate
things
into
them
with
Address
and
Artifice
.
What
says
Elihu
,
Job
34.
●8
.
Is
it
fit
to
say
to
a
King
,
Thou
art
wicked
,
and
to
Princes
,
Ye
are
ungodly
?
And
indeed
in
this
Case
usually
,
it
is
most
fit
and
decent
that
thy
Repr●●●s
should
not
carry
their
own
Shape
and
Form
,
but
disguise
them
rather
into
Parables
or
Intreaties
,
or
into
any
such
humble
and
becoming
Method
:
Yet
withal
,
let
so
much
appear
,
as
that
they
may
well
enough
know
thy
drift
and
intent
.
For
it
becomes
the
Wisdom
and
Station
of
Inferiours
,
so
to
order
their
Speech
,
that
if
it
can
but
be
interpreted
as
a
Reproof
,
their
Superiours
may
and
will
certainly
know
they
meant
it
for
such
.
Thus
the
Apostle
bids
us
,
1
Tim
.
5.1
.
Rebuke
not
an
Elder
,
but
rather
intreat
him
as
a
Father
.
For
because
their
Place
and
Calling
required
Respect
and
Reverence
,
therefore
the
Apostle
would
not
have
them
bluntly
Rebuked
,
but
that
the
Reproof
should
be
clad
in
another
dress
,
that
they
might
appear
to
be
rather
Intreaties
than
Rebukes
.
We
may
observe
likewise
,
that
when
Nathan
was
sent
immediately
by
God
to
reprove
King
David
,
he
doth
not
attack
him
directly
,
and
fall
rudely
upon
him
for
his
Adultery
and
Murder
,
but
cloaths
his
Speech
in
a
Parable
,
and
when
he
had
so
represented
the
heinousness
of
his
Sin
,
so
as
by
that
means
to
make
him
first
reprove
and
condemn
himself
,
then
he
tells
him
,
Thou
art
the
Man
.
Sixthly
,
If
thou
wouldst
have
thy
Reproofs
effectual
,
We
must
not
be
guilty
of
the
Sins
we
reprove
others
for
.
especially
beware
that
thou
thy self
art
not
guilty
of
those
Sins
which
thou
reprovest
in
another
.
It
were
indeed
a
Temper
to
be
wish'd
and
pray'd
for
,
that
we
could
only
respect
how
righteous
the
Reproof
were
,
and
not
how
righteous
the
Person
is
who
gives
it
.
For
there
is
no
more
reason
to
reject
sound
Admonition
,
because
it
comes
from
an
unfound
Heart
,
than
there
is
to
stop
our
Ears
against
good
Counsel
because
it
is
delivered
perhaps
by
an
unsavoury
Breath
.
Yet
so
it
is
,
that
when
Men
of
defiled
Consciences
and
Conversations
reprove
others
,
they
are
apt
to
justifie
themselves
by
recriminating
,
or
else
to
think
they
do
but
sport
and
jest
with
them
:
Or
thirdly
to
hate
them
for
gross
Hypocrites
and
Dissemblers
;
or
lastly
,
to
think
they
do
but
envy
them
their
Sins
,
and
that
they
would
ingross
all
to
themselves
.
It
was
a
true
Observation
of
Pliny
in
his
Epistles
,
Lib
.
8.
Epist.
22.
That
there
are
some
,
Qui
sic
aliorum
visitis
irascuntur
,
quasi
invideant
:
Who
are
so
angry
at
other
Mens
Vices
,
as
if
they
envied
them
.
It
cannot
be
hoped
that
the
Reproof
of
such
should
ever
take
place
.
But
when
a
Man
of
a
clear
and
unspotted
Name
shall
reprove
the
Sins
and
Vices
of
others
,
his
Rebukes
carry
Authority
with
them
,
and
if
they
cannot
reform
;
yet
at
least
must
they
needs
daunt
and
silence
the
Offenders
,
that
they
shall
have
nothing
to
reply
,
no
Subterfuges
nor
Evasions
,
but
they
must
needs
be
convinced
that
their
Sins
are
as
evil
,
as
he
represents
them
by
his
own
Care
and
Caution
to
be
avoided
.
Fifthly
,
The
only
Thing
that
remains
is
to
propound
to
you
some
Motives
that
may
quicken
you
to
the
conscientious
discharge
of
this
much
neglected
Duty
.
Motives
for
reproving
our
Brother
.
And
I
shall
but
name
some
few
,
and
leave
them
to
your
consideration
to
be
farther
prest
upon
you
.
And
here
next
to
the
express
Command
of
Almighty
God
,
whose
Authority
alone
ought
to
prevail
against
all
the
Difficulties
that
we
either
find
or
fancy
in
the
way
of
Obedience
thereunto
:
Consider
,
First
,
Benefit
of
reproving
others
.
the
great
benefit
that
may
redound
both
to
the
Reprover
,
and
Reproved
.
First
,
Thou
shalt
hereby
provide
thy self
a
Friend
that
may
take
the
same
liberty
to
reprove
thee
,
when
it
shall
be
needful
,
and
for
thy
great
good
.
And
it
may
very
well
be
thought
that
the
Apostle
upon
this
Account
requires
us
to
Restore
our
fallen
Brother
,
with
meek
Reproofs
,
Gal.
6.1
.
considering
our selves
,
lest
we
also
be
tempted
:
That
is
,
that
hereby
we
may
purchase
a
true
Friend
,
who
will
be
as
faithful
to
us
,
as
we
have
been
to
him
.
However
,
certainly
it
is
the
best
and
most
generous
way
of
procuring
to
our selves
true
Love
and
Respect
from
those
whom
we
have
thus
reformed
.
Prov.
9.8
.
So
says
Solomon
,
Rebuke
a
wise
Man
,
and
he
will
love
thee
.
And
in
another
place
,
Prov.
28.23
.
says
he
,
He
that
rebuketh
a
Man
,
afterwards
shall
find
more
favour
than
he
that
flattereth
with
his
Tongue
.
Secondly
,
Thou
wilt
hereby
intitle
thy self
to
that
great
and
precious
Promise
,
Dan
.
12.3
.
That
they
that
be
wise
,
shall
shine
as
the
Brightness
of
the
Firmament
;
and
they
that
turn
many
to
Righteousness
,
as
the
Stars
for
ever
and
ever
.
And
to
that
other
of
the
wise
Man
,
To
them
that
rebuke
the
Wicked
,
Prov.
24.25
.
shall
be
Delight
,
and
a
good
Blessing
shall
come
upon
them
.
Thirdly
,
Thou
shalt
increase
thy
own
Graces
and
Comforts
more
than
possibly
thou
couldst
do
by
separating
thy self
from
them
.
Thy
Graces
will
be
more
confirmed
,
because
reproving
of
others
will
engage
thee
to
a
greater
Watchfulness
over
thy self
.
Thy
Comforts
also
will
be
encreased
,
because
a
conscientious
discharge
of
this
Duty
,
will
be
to
thee
a
great
Evidence
of
the
Integrity
and
sincerity
of
thy
Heart
.
First
,
The
practice
of
this
Duty
will
be
greatly
profitable
unto
him
that
is
reproved
.
How
knowest
thou
but
it
may
be
a
me●●
to
turn
him
from
his
Iniquity
,
and
so
thou
shalt
prevent
a
Multitude
of
Sins
,
Jam
.
5.20
.
and
save
a
〈◇〉
from
Death
.
And
hereby
〈◇〉
we
shall
frustrate
one
〈…〉
great
Designs
and
Artifi●●●
〈…〉
the
Devil
,
which
is
,
to
〈…〉
to
Sin
by
the
Examples
of
those
Wickednesses
that
pass
uncheck'd
and
uncontroul'd
in
the
World
.
Secondly
,
Tit
.
3.3
.
Consider
that
we
our selves
also
were
disobedient
and
foolish
,
serving
divers
Lusts
and
Pleasures
;
but
were
wrought
upon
either
by
publick
or
private
Reproof
.
And
why
then
should
not
we
use
the
same
Charity
towards
others
,
which
God
hath
been
pleased
to
make
effectual
towards
us
.
Thirdly
,
Consider
that
the
Text
makes
it
an
apparent
sign
of
hating
our
Brother
,
if
we
forbear
justly
to
reprove
him
.
Thou
shalt
not
hate
thy
Brother
in
thy
Heart
:
1
Joh
.
3.15
.
thou
shalt
in
any
wise
reprove
him
.
So
that
he
who
reproves
not
his
Brother
,
hates
him
.
Now
he
that
hates
his
Brother
is
a
Murderer
,
says
St.
John
.
And
no
Murderer
hath
Eternal
Life
.
Yea
,
we
are
guilty
of
Soul-Murder
,
which
is
so
much
the
more
heinous
,
by
how
much
the
Soul
is
more
precious
than
the
Body
.
Fourthly
,
Consider
that
the
performance
of
this
Duty
,
were
it
more
universal
,
would
be
the
aptest
and
readiest
means
to
prevent
Schism
and
Division
.
The
grand
pretence
for
Separation
,
is
the
wickedness
of
many
who
are
Church-Members
.
Now
our
Saviour's
Method
is
,
That
such
should
be
first
reproved
and
admonish'd
,
before
they
be
cast
out
;
but
it
is
a
most
preposterous
and
headlong
Course
that
thousands
in
our
Days
take
,
who
cast
themselves
out
of
the
Communion
of
the
Church
,
for
the
Sins
of
those
who
deserve
to
be
cast
out
;
and
rather
than
they
will
perform
this
ingrateful
Work
of
Reproof
,
choose
to
separate
;
whereas
if
they
would
make
use
of
our
Saviour
Christ's
Advice
,
Mat
.
18.15
,
16.
to
reprove
privately
,
and
in
case
of
Obstinacy
,
to
convict
publickly
,
there
would
be
,
as
no
need
,
so
no
Pretence
left
for
Separation
;
but
either
their
private
Reproofs
would
prevail
to
reform
,
or
their
publick
Complaints
and
Accusations
to
remove
Offenders
.
Fifthly
,
Consider
,
that
the
neglect
of
this
Duty
,
brings
the
Sin
and
Guilt
of
others
upon
your
own
Souls
.
See
for
this
that
Scripture
,
Eph.
5.11
.
Ephesians
5.11
.
Have
no
Fellowship
with
the
unfruitful
Works
of
Darkness
,
but
rather
reprove
them
.
If
we
reprove
them
not
,
we
are
Partakers
of
their
evil
Deeds
,
and
deserve
to
be
Partakers
of
their
Torments
.
THE
DREADFULNESS
OF
God's
Wrath
,
Explain'd
.
HEB
.
X.
30
,
31.
For
we
know
him
that
hath
said
,
Vengeance
belongeth
unto
me
,
I
will
recompence
,
saith
the
Lord
;
and
again
,
The
Lord
shall
judge
his
People
.
It
is
a
fearful
thing
to
fall
into
the
Hands
of
the
Living
God
.
THere
are
two
principal
Attributes
of
God
,
An
Introduction
.
which
the
Scripture
propounds
to
us
as
the
most
powerful
and
efficacious
Motives
to
restrain
us
from
Sin
:
And
they
are
his
Mercy
,
and
his
Justice
;
Mercy
tho'
it
be
a
soft
,
yet
is
it
a
strong
Argument
to
encourage
us
to
Purity
and
Holiness
.
And
therefore
says
the
Apostle
,
Rom.
2.4
.
The
Goodness
of
God
leadeth
us
to
Repentance
.
And
certainly
that
Mercy
that
expresseth
it self
so
ready
to
pardon
Sin
,
cannot
but
lay
a
mighty
Obligation
upon
the
Ingenuity
of
a
Christian
Spirit
to
abstain
from
the
commission
of
it
.
He
that
can
encourage
himself
in
Wickedness
,
upon
the
consideration
of
the
infinite
Free-Grace
of
God
,
doth
but
spurn
those
very
Bowels
that
yern
towards
him
,
and
strike
at
God
with
his
own
Golden
Scepter
,
yea
he
tears
abroad
those
Wounds
which
were
at
first
opened
for
him
,
and
casts
the
Blood
of
his
Saviour
back
again
in
his
Face
.
But
because
Ingenuity
is
perisht
from
off
the
Earth
,
and
Men
are
generally
more
apt
to
be
wrought
upon
by
Arguments
drawn
from
Fear
than
Love
,
therefore
the
Scripture
propounds
to
us
the
consideration
of
the
dreadful
Justice
of
God
arrayed
in
all
the
terrible
Circumstances
of
it
,
that
if
Mercy
cannot
allure
us
,
Justice
at
least
might
affright
us
from
our
Sins
.
And
as
those
who
are
to
travel
thorow
Wildernesses
and
Deserts
,
carry
Fire
with
them
to
terrifie
wild
and
ravenous
Beasts
,
and
to
secure
themselves
from
their
Assaults
:
So
doth
the
great
God
,
who
hath
to
deal
with
brutish
Men
,
Men
more
savage
than
wild
Beasts
,
he
kindles
a
Fire
about
him
,
and
appears
to
them
all
in
Flames
and
Fury
;
that
so
he
might
fright
them
from
their
bold
Attempts
,
who
otherwise
would
be
ready
,
Job
15.26
.
to
run
upon
his
Neck
and
the
thick
Bosses
of
his
Buckler
.
And
therefore
in
the
Four
precedent
Verses
,
we
find
the
Apostle
threatning
most
tremendous
Judgments
against
all
that
should
wilfully
transgress
,
after
they
had
received
the
knowledge
of
the
Truth
.
He
tells
us
,
there
remains
no
more
sacrifice
for
their
Sins
:
Nothing
to
expiate
their
Guilt
,
but
that
they
themselves
must
fall
a
Burnt-Sacrifice
to
the
offended
Justice
of
God
,
consumed
with
that
fiery
Indignation
that
shall
certainly
seize
and
prey
upon
them
for
ever
.
Heb
.
10.28
,
29.
And
in
v.
28
,
29.
he
sets
forth
the
exceeding
Dreadfulness
of
their
Judgment
,
by
a
comparison
between
those
that
violated
the
Law
of
Moses
,
and
those
that
renounce
and
annul
the
Law
of
Christ
.
He
that
despised
Moses's
Law
,
who
himself
was
but
a
Servant
,
and
his
Laws
consisted
of
inferiour
and
less
spiritual
Ordinances
,
yet
a
Despiser
and
Transgressor
of
these
was
to
die
without
Mercy
;
certainly
much
sorer
Judgments
await
those
,
who
reject
the
Laws
of
Christ
,
and
trample
him
who
is
the
Son
and
Lord
of
the
House
,
under
foot
;
accounting
his
Blood
unholy
and
prophane
,
renouncing
his
Merits
,
and
blaspheming
the
Holy
Spirit
by
which
our
Saviour
acted
:
Such
as
these
,
shall
eternally
perish
with
less
Mercy
,
than
those
that
died
without
Mercy
.
Where
observe
the
strange
Emphasis
that
the
Apostle
lays
upon
this
dreadful
Commination
;
he
tells
us
they
shall
be
sorer
punish'd
,
than
those
that
are
punished
without
Mercy
;
to
let
us
know
,
that
as
there
are
transcendent
Glories
,
such
as
Eye
hath
not
seen
,
nor
Ear
heard
,
nor
can
it
enter
into
the
Heart
of
Man
to
conceive
,
reserved
in
the
Heavens
for
those
that
love
God
;
so
are
there
Woes
and
Torments
,
such
as
Eye
hath
not
seen
,
Ear
heard
,
nor
can
it
enter
into
the
Heart
of
Man
to
conceive
,
how
great
and
insupportable
they
are
,
prepared
in
Hell
for
those
that
hate
him
.
They
shall
die
with
less
Mercy
,
than
those
that
die
without
Mercy
.
Now
that
we
might
not
wonder
at
such
a
Paradox
as
this
,
the
Apostle
gives
the
Reason
of
it
in
my
Text
,
For
we
know
him
that
hath
said
,
Vengeance
belongeth
unto
me
,
it
is
the
Vengeance
of
God
,
and
a
falling
into
the
Hands
of
God
,
and
therefore
it
is
no
wonder
if
their
Punishments
be
beyond
all
extremity
.
They
fall
under
the
Power
and
Wrath
of
an
infinite
God
,
which
when
we
have
heaped
Superlatives
upon
Superlatives
,
yet
still
we
must
express
defectively
,
and
all
that
we
can
conceive
of
it
falls
vastly
short
of
reaching
but
a
faint
and
languishing
resemblance
thereof
.
It
is
a
State
so
full
of
perfect
Misery
,
that
Misery
it self
is
too
easy
a
Name
to
give
it
;
yea
,
whatsoever
we
can
speak
most
appositely
of
it
,
is
but
diminishing
it
;
for
because
it
is
the
Wrath
and
Vengeance
of
an
infinite
God
,
it
can
no
more
be
known
by
us
,
than
God
himself
.
Plunge
your
Thoughts
as
deep
into
it
as
you
can
,
yet
still
there
remains
an
infinite
Abysse
which
you
can
never
fathom
.
And
O
that
the
consideration
of
this
Wrath
might
cause
us
to
tremble
before
this
great
and
terrible
God
,
that
we
Might
so
fear
it
,
as
never
to
feel
it
;
and
be
perswaded
to
fall
down
at
his
Feet
,
that
we
may
never
fall
into
his
Hands
.
And
that
we
may
be
thus
affected
,
I
have
chosen
this
Text
to
set
forth
the
Greatness
and
Dreadfulness
of
that
Wrath
and
Vengeance
which
the
righteous
God
will
execute
upon
all
stubborn
and
disobedient
Wretches
.
A
Text
that
speaks
to
us
,
as
God
did
to
the
Israelites
from
Mount
Sinai
,
out
of
the
midst
of
the
Fire
and
Blackness
,
Darkness
and
Tempest
,
in
the
Voice
of
a
Trumpet
.
And
truly
we
have
all
need
to
have
such
rousing
Truths
frequently
inculcated
upon
us
,
for
the
best
of
us
are
Lethargical
,
and
though
sometime
when
our
Consciences
are
pincht
hard
by
a
severe
and
searching
Truth
,
we
start
and
look
abroad
,
yet
as
soon
as
the
present
Impression
is
over
,
we
close
our
Eyes
,
and
fall
asleep
again
in
Sin
and
Security
.
There
is
a
strange
Dullness
and
Stupor
hath
seiz'd
us
,
that
we
can
no
longer
keep
waking
than
we
are
shook
.
And
therefore
as
we
use
to
apply
Fire
and
burning
Coals
to
Lethargick
Persons
to
awaken
them
;
so
we
have
need
to
heap
Coals
of
Fire
upon
Mens
Heads
,
to
speak
with
fiery
Tongues
,
and
thunder
Woe
and
Wrath
and
Judgments
against
them
,
that
we
may
rouze
the
secure
stupid
World
,
and
scorch
them
into
Life
and
Sense
.
In
the
Words
we
have
these
two
Parts
observable
.
First
,
An
Appropriation
of
Vengeance
unto
God
,
Vengeance
belongeth
unto
me
,
I
will
recompence
,
saith
the
Lord
.
Secondly
,
The
Dreadfulness
of
that
Vengeance
inferred
,
from
the
consideration
of
the
Author
and
Inflicter
of
it
,
It
is
a
fearful
thing
to
fall
into
the
Hands
of
the
living
God
.
I
begin
with
the
first
of
these
,
God's
appropriating
and
challenging
Vengeance
unto
himself
.
Vengeance
belongeth
unto
me
,
I
will
recompence
,
saith
the
Lord
.
Which
Passage
the
Apostle
cites
out
of
Deuteronomy
,
Deut
.
32.35
.
To
me
belongeth
Vengeance
and
Recompence
,
and
the
Lord
shall
judge
his
People
.
It
is
his
great
and
royal
Prerogative
that
he
doth
sometimes
make
use
of
in
inflicting
Judgments
upon
the
Wicked
in
this
World
,
but
most
especially
in
the
World
to
come
.
And
to
this
future
Vengeance
,
the
Words
ought
particularly
to
be
applyed
.
Now
from
this
consideration
,
That
Vengeance
in
a
peculiar
Manner
belongs
unto
the
great
God
,
we
may
observe
,
That
God
himself
will
be
the
immediate
Inflicter
of
the
Punishments
of
the
Damned
.
It
is
therefore
here
called
a
falling
into
the
Hands
of
the
living
God
,
which
denotes
his
immediate
Efficiency
in
their
Torments
.
It
is
true
,
God
doth
use
several
Instruments
of
Torture
in
Hell
.
There
is
the
Worm
that
never
dies
,
and
the
Fire
that
never
goes
out
,
which
I
suppose
to
be
not
only
a
Metaphorical
,
but
possibly
a
Material
Fire
,
elevated
to
such
a
degree
of
Subtilty
,
as
that
it
shall
at
once
torture
the
Soul
,
and
not
consume
the
Body
.
And
this
Fire
the
Devils
,
who
are
their
Executioners
,
will
be
officiously
raking
about
them
,
using
all
their
malicious
Art
to
increase
their
eternal
Misery
.
But
these
things
are
but
small
Appendages
,
and
the
slighter
Circumstances
of
their
Torments
;
the
most
exact
and
intolerable
part
of
their
Torture
shall
be
inflicted
on
them
from
another
Fire
,
an
intelligent
Everlasting
,
and
therefore
an
unquenchable
Fire
,
even
God
himself
,
for
so
he
is
said
to
be
,
Our
God
is
a
consuming
Fire
.
Heb
.
12.19
.
And
though
we
ordinarily
speak
only
of
Hell
Fire
,
yet
not
only
Hell
,
but
Heaven
is
full
of
this
Fire
,
consult
that
place
,
Who
among
us
shall
dwell
with
the
devouring
Fire
?
Isa
.
33.14
.
who
among
us
shall
dwell
with
everlasting
Burnings
?
Would
not
one
think
at
the
first
sound
of
the
Words
,
that
the
Prophet
speaks
only
of
such
as
should
be
damned
in
Hell
,
remaining
there
in
everlasting
Burnings
?
And
demands
of
them
,
who
among
them
could
endure
this
?
No
,
but
it
appears
plainly
,
that
this
Fire
and
Burning
is
in
Heaven
it self
,
and
the
Prophet
by
putting
this
Question
,
Who
shall
dwell
with
the
devouring
Fire
and
everlasting
Burnings
?
asks
who
shall
be
saved
,
and
not
who
shall
be
destroyed
?
And
therefore
in
the
15th
.
Verse
,
he
tells
us
,
that
he
shall
do
it
,
who
walketh
uprightly
,
and
speaketh
uprightly
,
that
despiseth
the
gain
of
Oppression
,
that
shaketh
his
Hands
from
holding
of
Bribes
,
that
stoppeth
his
Ears
from
hearing
of
Blood
,
and
shutteth
his
Eyes
from
seeing
of
Evil
.
Such
a
one
shall
dwell
with
the
devouring
Fire
;
that
is
,
he
shall
for
ever
dwell
with
God
in
Heaven
.
So
that
we
see
God
is
a
Fire
both
to
the
Wicked
,
and
to
the
Godly
;
to
the
Wicked
he
is
a
penetrating
torturing
Fire
,
and
they
are
combustible
Matter
for
his
Wrath
and
Vengeance
to
prey
upon
;
but
to
the
Godly
he
is
a
purifying
and
cherishing
Fire
only
.
And
as
Lightning
doth
not
only
cleanse
and
refine
the
Air
,
but
rends
Trees
and
Rocks
in
pieces
;
dissolves
Metals
,
and
breaks
thorow
whatsoever
opposeth
it
:
So
this
great
and
Almighty
Fire
only
refresheth
and
comforteth
the
Godly
,
whereas
it
breaks
and
tears
the
Wicked
in
pieces
,
and
melts
them
like
Wax
before
the
scorching
Heat
of
it
.
And
though
I
deny
not
but
there
may
be
somewhat
like
that
which
we
commonly
apprehend
when
we
speak
of
Hell
,
some
unquenchable
Flames
prepared
by
the
Wisdom
and
Power
of
God
for
the
eternal
Torment
of
those
that
shall
be
cast
thereinto
;
yet
withal
I
think
that
their
most
exquisite
Torments
shall
be
from
that
Fire
that
is
God
himself
.
For
if
we
observe
,
it
is
said
to
be
everlasting
Fire
prepared
for
the
Devil
and
his
Angels
.
Matth
.
25.41
.
Now
the
Devils
are
spiritual
Substances
,
and
flames
of
Fire
themselves
.
He
maketh
his
Angels
Spirits
,
Psalm
104.4
.
and
his
Ministers
,
that
is
his
Ministring
Spirits
,
whether
good
or
evil
,
whether
Ministers
of
his
Wrath
,
or
Ministers
of
his
Mercy
,
He
makes
them
Flames
of
Fire
.
They
are
such
piercing
and
subtile
Flames
,
that
Lightning
it self
is
but
gross
and
dull
,
compared
to
them
:
Yet
here
is
a
Fire
that
shall
even
torture
Fire
it self
,
a
Fire
that
shall
burn
those
Flames
of
Fire
;
and
that
is
God
,
who
being
a
Spirit
,
and
the
God
of
Spirits
,
can
easily
pierce
into
the
very
Centre
of
their
Being
.
So
that
the
Damned
in
Hell
shall
for
ever
find
themselves
burnt
with
a
double
Fire
,
a
Material
Fire
,
suted
and
adapted
to
impress
Pain
and
Torment
upon
the
Body
,
yet
without
wasting
and
consuming
it
;
And
an
invisible
intellectual
Fire
,
that
shall
prey
upon
the
Soul
,
and
fill
it
with
unspeakable
Anguish
and
Horror
,
and
this
is
no
other
than
God
himself
.
And
in
this
there
is
a
true
Parallel
between
Heaven
and
Hell
;
for
as
in
Heaven
,
though
there
are
many
created
Excellencies
and
Glories
,
which
contribute
to
the
Beatitude
of
the
Saints
;
yet
their
most
substantial
Happiness
is
from
their
immediate
fruition
of
God
:
So
likewise
in
Hell
,
though
there
be
many
created
and
invented
Tortures
,
yet
the
most
intolerable
Misery
of
the
Damned
,
is
from
the
immediate
infliction
and
infusion
of
the
Divine
Wrath
into
them
,
which
no
Creature
can
convey
to
them
in
such
a
Manner
and
Measure
as
they
there
feel
it
;
but
God
himself
pours
the
full
Vials
of
it
into
their
Souls
.
And
therefore
as
the
Saints
are
called
Vessels
of
Mercy
,
Rom.
9.22
.
so
the
Wicked
are
called
Vessels
of
Wrath
,
fitted
for
Destruction
.
Such
Vessels
into
which
God
will
pour
in
of
his
Vengeance
,
and
fill
brimm
full
with
his
wrath
and
fury
for
ever
.
The
Apostle
speaking
of
wicked
Men
,
tells
us
,
1
Thes
.
1.9
.
They
shall
be
punished
with
everlasting
Destruction
from
the
Presence
of
the
Lord
,
and
from
the
Glory
of
his
Power
.
Where
we
must
not
think
that
this
Phrase
[
From
the
Presence
of
the
Lord
]
denotes
only
that
part
of
their
Punishment
which
we
call
poena
Damni
,
or
the
Punishment
of
Loss
;
but
rather
that
it
denotes
the
efficient
Cause
of
their
poena
Sensus
,
or
the
punishment
of
Sense
;
not
that
their
punishment
shall
only
be
,
to
be
for
ever
banished
from
his
Presence
,
but
that
this
Presence
shall
be
active
in
inflicting
Punishments
upon
them
,
and
we
may
read
it
thus
,
They
shall
be
punished
with
everlasting
Destruction
,
by
the
Presence
of
the
Lord
,
and
by
the
Glory
of
his
Power
:
For
as
God's
glorious
Power
is
effective
of
their
Destruction
,
so
also
is
his
dread
Presence
of
that
consuming
and
tormenting
Fire
.
And
thus
much
briefly
for
the
first
Thing
observable
in
the
Text
,
namely
God's
appropriating
Vengeance
unto
himself
,
Vengeance
belongeth
unto
me
,
and
it
is
a
falling
into
the
Hands
of
the
Living
God
.
I
come
now
to
the
second
Thing
observable
in
the
Words
,
the
dreadfulness
of
this
Vengeance
inferred
,
from
the
consideration
of
the
Author
and
Inflicter
of
it
;
for
because
it
is
Divine
Vengeance
,
and
a
falling
into
the
Hands
of
the
Living
God
,
therefore
it
must
needs
be
verry
terrible
.
And
here
I
shall
first
take
notice
of
those
Expressions
that
my
Text
affords
,
to
set
forth
the
Terrour
of
this
Wrath
.
And
then
consider
other
Demonstrations
of
it
.
And
here
,
First
,
Consider
that
all
other
Vengeance
is
as
nothing
in
comparison
of
that
which
God
takes
on
a
damned
Soul
.
You
may
possibly
have
heard
of
strange
and
horrid
Revenges
that
some
cruel
Men
have
carved
out
unto
themselves
,
putting
those
that
have
offended
them
to
such
Tortures
as
were
unfit
for
Men
either
to
inflict
or
suffer
.
Histories
abound
with
such
Barbarities
,
I
am
loth
to
offend
your
Ears
so
much
as
to
recount
them
,
let
us
only
take
an
estimate
by
the
dreadful
Revenge
that
David
took
on
the
Ammonites
:
2
Sam
.
12.
last
.
He
put
them
under
Saws
,
and
Harrows
of
Iron
,
and
made
them
pass
through
the
Brick-Kilns
.
And
all
this
Severity
,
(
if
not
to
say
Cruelty
)
was
to
revenge
the
insolent
Affront
done
to
his
Embassadours
.
It
is
doubtless
no
small
Torture
to
be
burnt
alive
,
for
Fire
is
a
searching
Thing
,
and
eats
deep
into
the
Senses
;
but
yet
this
kind
of
Death
was
a
merciful
dispatch
in
comparison
of
the
others
:
Think
what
it
is
to
be
stretcht
along
,
to
have
the
sharp
spikes
of
an
Harrow
tear
up
your
Flesh
,
and
draw
out
your
Bowels
and
Bones
after
them
:
Or
what
it
is
to
be
sawn
asunder
,
and
to
have
those
small
Teeth
eat
their
way
slowly
thorow
you
,
while
they
jarr
against
your
Bones
,
and
pull
out
your
Nerves
and
Sinews
thread
by
thread
.
How
many
Deaths
,
think
you
,
were
these
miserable
Creatures
compelled
to
suffer
before
they
were
permitted
to
die
.
Yet
these
,
and
all
the
witty
Tortures
that
ever
were
invented
by
the
greatest
Masters
of
Cruelty
,
are
nothing
in
Comparison
of
the
Vengeance
that
God
will
take
upon
Sinners
in
Hell
:
And
therefore
he
says
,
Vengeance
is
mine
,
I
will
recompence
.
As
if
he
should
say
,
Alas
,
all
that
you
can
do
one
to
another
signifies
nothing
,
it
is
not
to
be
accounted
Vengeance
,
that
is
too
great
a
Name
for
such
poor
Effects
.
It
is
a
Prerogative
that
God
challengeth
to
himself
to
be
the
Avenger
:
And
whatever
Creatures
meddle
with
,
if
they
have
not
a
Commission
from
him
,
it
is
their
Sin
;
and
therefore
private
Persons
,
whom
he
hath
not
invested
with
such
Authority
,
ought
not
to
take
upon
them
to
avenge
their
own
Cause
.
Or
if
they
have
a
Commission
,
yet
all
their
execution
of
Vengeance
is
but
feeble
and
weak
.
We
find
in
Ecclesiastical
History
that
the
Holy
Martyrs
have
often
mock'd
at
all
the
cruel
Tortures
of
their
enraged
Persecutors
,
and
God
hath
either
taken
from
them
all
sense
of
Pain
,
or
else
given
them
in
such
strong
Consolations
,
that
they
have
triumph'd
in
all
the
Extremity
of
them
;
O
how
have
they
hugg'd
the
Stake
at
which
they
were
to
be
burnt
,
courted
the
Beasts
that
were
to
devour
them
,
and
been
stretched
upon
the
Rack
with
as
much
content
,
as
they
have
stretch'd
themselves
upon
their
Beds
;
and
not
so
much
suffered
,
as
enjoyed
their
Deaths
!
God
hath
so
mercifully
taken
off
the
Edge
and
Keenness
of
their
Torments
,
to
shew
that
Vengeance
is
his
Right
,
and
that
they
are
but
contemptible
things
that
one
Man
can
inflict
upon
another
,
scarce
worthy
to
be
called
Vengeance
.
And
besides
,
let
it
be
never
so
sharp
and
cutting
,
yet
it
cannot
be
long
durable
;
the
more
intolerable
any
Torments
are
,
the
sooner
they
work
our
escape
from
them
.
And
though
Malice
may
wish
the
Perpetuity
of
our
Pain
,
yet
it
is
not
possible
for
mortal
Men
to
prosecute
an
immortal
Revenge
,
the
Death
,
either
of
them
,
or
our selves
,
will
put
a
period
to
our
Sufferings
.
And
what
a
small
matter
is
it
to
undergo
pain
for
a
few
days
only
,
this
is
not
worthy
to
be
called
Vengeance
,
nor
is
it
like
that
which
the
great
God
will
inflict
,
which
is
both
insupportable
and
eternal
.
And
therefore
,
Secondly
,
The
Apostle
calls
it
a
falling
into
the
hands
of
the
Living
God
.
And
this
denotes
to
us
the
Perpetuity
and
Eternity
of
this
Vengeance
.
God
ever
lives
to
inflict
it
,
and
Sinners
shall
ever
live
to
suffer
it
;
for
they
fall
into
his
Hands
.
God
hath
leased
out
a
Life
to
every
wicked
Man
,
he
hath
his
Term
of
Years
set
him
,
wherein
he
lives
to
himself
,
enjoying
his
Lusts
,
and
the
Pleasures
and
Profits
of
this
present
World
;
and
all
this
while
Vengeance
intermedles
little
with
him
:
but
when
his
Life
is
expir'd
,
and
his
Years
run
out
,
he
then
falls
into
the
Hands
of
the
great
Lord
of
all
,
and
becomes
the
Possession
of
his
Vengeance
and
Justice
for
ever
.
And
then
,
he
is
the
Living
God
,
and
such
wicked
Wretches
must
for
ever
live
to
endure
the
most
dreadful
execution
of
his
Power
and
Wrath
.
Were
there
any
Term
or
Period
set
to
their
Torments
,
should
they
when
they
have
endured
them
thousands
of
thousands
of
Years
,
afterwards
be
annihilated
,
the
expectation
of
this
Release
would
give
them
some
support
;
yea
,
it
would
be
some
solace
to
them
in
their
Sufferings
to
think
that
at
last
they
should
be
freed
from
them
:
But
this
is
the
Accent
of
their
Misery
,
and
that
which
makes
them
altogether
desperate
,
that
it
is
for
ever
;
for
ever
they
must
lie
and
wallow
in
those
Flames
that
shall
never
be
quenched
,
and
shall
always
be
bit
and
stung
with
that
Worm
that
shall
never
die
,
they
are
fallen
into
the
Hands
of
the
living
God
,
who
will
never
let
them
go
as
long
as
he
lives
,
that
is
,
never
to
all
Eternity
.
He
is
a
consuming
Fire
,
but
yet
spends
not
any
part
of
his
Fewel
,
he
consumes
without
diminishing
them
,
and
destroys
,
but
still
perpetuates
their
being
.
A
wise
and
intelligent
Fire
,
(
as
Minutius
calls
him
)
that
devours
the
Damned
,
but
still
repairs
them
,
and
by
tormenting
still
nourishes
them
for
future
Torments
.
Sapiens
ille
ignis
,
urit
&
reficit
,
carpit
&
nutrit
.
And
when
they
have
lain
burning
in
this
Fire
all
Ages
that
Arithmetick
can
summ
up
,
Millions
of
Thousands
,
and
Thousands
of
Millions
,
yet
still
it
is
but
the
beginning
of
their
Sorrows
.
O
think
with
your selves
how
long
and
tedious
a
little
time
seems
,
when
you
are
in
pain
,
you
complain
then
that
Time
hath
leaden
Feet
,
and
wish
the
Days
and
Hours
would
roll
away
faster
,
and
you
never
find
them
so
slow-paced
,
as
when
they
pass
over
a
sick
Bed
.
Oh
then
what
will
it
be
when
you
shall
lie
sweltring
under
the
Wrath
and
Vengeance
of
the
living
God
,
the
intolerableness
of
your
Pain
and
Torment
will
make
every
Day
seem
an
Age
;
and
every
Year
as
long
as
Eternity
,
and
yet
you
must
lie
there
an
Eternity
of
those
long
Years
.
Methinks
this
consideration
of
Eternal
Torments
should
astonish
the
Heart
,
and
sink
the
Spirits
of
wicked
Wretches
;
for
though
they
were
not
to
be
so
excessively
sharp
as
they
are
,
yet
the
Eternity
of
them
should
make
them
altogether
intolerable
.
There
is
no
pain
so
small
but
it
would
make
us
desperate
,
were
we
assured
it
would
never
wear
off
,
that
we
should
never
obtain
any
ease
or
freedom
from
it
.
Whatever
Pain
we
suffer
,
our
encouragement
unto
Patience
is
,
that
shortly
it
will
be
over
:
But
now
in
Hell
there
is
no
period
sixt
to
their
Torments
,
they
are
all
eternal
,
and
therefore
whatsoever
they
are
for
the
Measure
of
them
,
yet
are
they
utterly
intolerable
for
their
Duration
and
Continuance
.
Couldst
thou
shove
away
Millions
of
Years
with
a
Wish
,
yet
all
this
would
avail
nothing
;
for
there
are
as
many
Years
in
Eternity
as
there
are
Moments
,
and
as
many
Millions
of
Years
as
there
are
Years
;
that
is
,
it
is
an
infinite
boundless
Duration
,
and
when
thou
hast
struck
thy
Thoughts
as
deep
into
it
as
thou
canst
,
yet
thou
art
but
at
the
top
of
the
Heap
,
and
it
is
still
a
whole
Eternity
to
the
bottom
.
Thirdly
,
Consider
also
that
the
Wrath
and
Vengeance
of
God
is
most
dreadful
,
not
only
from
the
Eternal
Duration
thereof
;
but
also
from
the
excessive
Anguish
and
Smart
of
those
Torments
that
he
inflicts
;
nothing
that
we
have
felt
,
or
can
feel
in
this
present
Life
,
can
come
into
any
comparison
with
them
;
and
therefore
the
Text
calls
it
,
A
falling
into
the
Hands
of
God
.
Here
on
Earth
God's
Hand
doth
sometimes
fall
upon
us
,
and
it
falls
very
heavy
too
;
and
lays
upon
us
sore
and
weighty
Burthens
;
but
these
are
nothing
to
our
falling
into
the
Hands
of
God
.
There
is
as
much
difference
between
his
Wrath
and
Displeasure
falling
upon
us
,
and
our
falling
upon
it
,
as
there
is
between
our
having
a
few
drops
of
a
Showre
falling
upon
us
,
and
our
falling
into
a
River
,
or
into
the
Sea
,
and
being
overwhelmed
with
the
great
Waters
thereof
;
and
yet
how
dreadful
is
it
when
God's
Hand
only
falls
upon
us
!
It
was
a
sad
Complaint
of
the
Psalmist
,
Psal
.
32.4
.
That
God's
Hand
lay
heavy
upon
him
.
Psal
.
38.2
.
And
That
God's
Hand
prest
him
sore
.
Grievous
Burthens
and
sore
Pressures
may
be
laid
upon
us
by
this
Hand
of
God
,
and
that
both
as
to
outward
Afflictions
,
and
inward
Troubles
.
First
,
As
to
outward
Afflictions
.
How
dreadfully
doth
God
stretch
out
his
Hand
against
some
,
making
wide
and
terrible
Breaches
upon
them
;
Some
in
their
Estates
,
some
in
their
Relations
,
and
some
in
their
bodily
Health
and
Strength
.
Have
you
never
been
about
the
sick
Beds
of
those
that
have
roared
through
extremity
of
Pain
,
every
Limb
being
upon
the
Rack
,
and
God
filling
them
with
a
Complication
of
loathsom
,
tormenting
and
incurable
Diseases
?
and
yet
all
this
is
but
only
a
falling
of
God's
Hand
upon
them
.
Secondly
,
As
to
inward
Troubles
:
We
see
how
God
cramps
some
Mens
Consciences
,
breathes
Fire
and
Flames
into
their
very
Souls
,
and
makes
deep
Wounds
in
their
Spirits
,
forcing
them
thorow
the
extremity
of
Anguish
to
cry
out
,
they
are
damn'd
,
they
are
damn'd
;
yea
some
have
even
wisht
that
they
were
in
Hell
,
supposing
those
everlasting
Torments
would
not
be
more
unsufferable
than
what
they
here
felt
.
And
indeed
these
inward
Troubles
are
far
more
grievous
than
any
outward
can
be
.
We
hear
Heman
crying
out
,
that
because
of
these
Terrours
of
the
Lord
,
he
was
ready
to
die
from
his
Youth
up
.
And
whilst
〈◇〉
suffered
this
Wrath
of
God
,
he
was
●●en
distracted
with
it
.
Psal
.
88.15
.
And
Job
,
wh●se
Patience
is
celebrated
for
bearing
all
his
outward
Asslictions
,
loss
of
Estate
,
of
Children
,
of
Health
,
with
an
heroick
Constancy
,
(
You
have
heard
,
says
St.
James
of
the
Patience
of
Job
)
yet
when
God
comes
to
touch
his
Spirit
with
his
Wrath
,
then
we
hear
of
his
Impatience
,
he
curseth
the
Day
of
his
Birth
,
and
wishes
that
God
would
destroy
him
,
that
he
would
let
loose
his
Hand
and
cut
him
off
.
Job
6.9
.
And
wherefore
are
these
passionate
Requests
?
why
,
he
tells
us
,
The
Arrows
of
the
Almighty
are
within
me
,
the
Poison
whereof
drinketh
up
my
Spirit
:
The
Terrors
of
God
do
set
themselves
in
array
against
me
.
And
therefore
though
he
could
patiently
bear
all
that
the
rage
of
the
Devil
could
do
against
him
,
when
he
toucht
his
Wealth
,
his
Children
;
yea
,
when
he
toucht
his
Body
:
yet
his
Patience
could
no
longer
hold
out
,
when
God
came
to
touch
his
Soul
and
Conscience
.
And
yet
the
greatest
Terrors
of
Conscience
,
whether
in
the
Children
of
God
to
their
Reformation
,
or
in
the
Wicked
to
their
Desperation
,
are
but
light
and
small
touches
of
his
Hand
in
comparison
with
what
shall
be
exprest
hereafter
on
the
Damned
in
Hell
.
For
,
First
,
To
the
Godly
these
Afflictions
are
mixed
with
Love
and
Mercy
.
They
come
not
as
Plagues
,
but
as
Medicaments
to
do
them
good
.
But
in
Hell
all
is
Wrath
,
pure
Wrath
and
Judgment
without
Mercy
.
And
certainly
if
those
Sufferings
which
are
inflicted
in
Love
,
and
allay'd
with
Mercy
,
are
yet
so
very
dreadful
to
the
People
of
God
;
how
dreadfull
will
the
Wrath
of
God
be
in
Hell
,
where
it
shall
be
pure
and
unmixed
,
and
nothing
put
into
that
Cup
which
the
Damned
are
there
to
drink
of
,
but
the
rankest
Venome
that
can
be
squeezed
out
of
all
the
Curses
that
eyer
God
hath
denounced
?
And
then
,
Secondly
,
To
the
Wicked
all
the
Sufferings
they
here
endure
are
nothing
in
comparison
with
what
they
must
eternally
suffer
in
Hell
.
They
are
now
only
sprinkled
with
a
few
drops
of
God's
Wrath
,
but
in
Hell
all
his
Waves
shall
go
over
them
for
ever
.
Here
they
do
but
sip
a
little
of
that
Cup
,
and
taste
a
little
of
the
Froth
of
it
,
and
should
they
drink
deeper
,
Earth
could
not
hold
them
,
but
they
would
grow
drunk
,
and
reel
and
stagger
into
Hell
;
but
there
they
must
for
ever
drink
the
very
Dregs
of
that
Cup
of
Trembling
and
Astonishment
.
And
thou
who
now
roarest
like
a
wild
Bull
in
a
Net
,
when
God's
Hand
is
only
upon
thee
,
what
wilt
thou
do
when
thou
shalt
eternally
fall
under
his
Mighty
Hands
?
Thou
now
cryest
out
of
the
Intolerableness
of
thy
present
Pain
:
but
,
alas
,
hadst
thou
but
felt
one
gripe
of
the
Torments
of
the
Damned
in
Hell
;
had
God
and
the
Devil
had
but
one
blow
apiece
at
thee
,
thou
wouldst
choose
to
live
for
ever
here
on
Earth
in
the
most
exquisite
Torture
that
could
be
devised
,
the
sharpest
Paroxysms
of
the
Stone
or
Gout
,
to
be
stretcht
upon
the
Rack
,
to
lye
broke
upon
the
Wheel
,
to
have
thy
Flesh
pluckt
by
fiery
Pincers
;
thou
wouldst
choose
to
suffer
all
these
to
Eternity
;
yea
and
chose
them
as
Recreations
and
Divertisements
,
rather
than
return
to
that
place
of
Torment
;
where
not
only
the
Eternity
,
but
the
Anguish
of
them
,
is
infinite
and
unconceivable
.
And
as
one
Day
in
the
Joys
of
Heaven
is
better
than
a
thousand
Years
in
all
the
impure
and
low
Delights
of
Earth
:
So
one
Day
in
the
Torments
of
Hell
,
is
far
worse
than
a
thousand
in
the
sharpest
Miseries
we
can
indure
in
this
Life
.
Here
our
Pains
usually
are
but
partial
,
God
aimes
and
shoots
with
his
Arrow
but
at
some
one
part
of
us
:
If
he
wounds
our
Spirits
,
yet
this
invisible
Shaft
(
like
Lightning
)
passeth
thorow
without
making
a
Breach
in
our
Bodies
,
or
Estates
;
we
have
still
our
Health
and
Plenty
left
us
.
Or
if
he
strike
the
Body
,
usually
it
is
but
in
one
,
or
at
most
but
in
some
few
Places
,
and
we
enjoy
ease
in
the
rest
:
But
in
Hell
,
God
doth
as
it
were
wrap
the
whole
Man
up
in
Searcloth
,
and
set
it
on
fire
round
about
them
,
so
that
they
are
tormented
in
every
part
,
neither
Soul
nor
Body
escaping
,
nor
any
Power
or
Faculty
of
the
one
,
nor
any
Part
or
Member
of
the
other
.
When
we
fall
into
the
Hands
of
God
,
we
are
plunged
into
an
Ocean
of
Wrath
,
and
are
covered
all
over
with
his
Indignation
;
the
Understanding
,
Will
,
Conscience
,
Affections
,
are
all
as
full
of
Torments
as
they
can
hold
:
For
what
can
be
greater
Anguish
to
the
Mind
than
to
know
our
Misery
,
and
to
know
it
to
be
remediless
?
And
what
can
be
greater
Anguish
to
the
Will
and
Affections
,
than
most
ardently
and
vehemently
to
desire
freedom
from
those
Torments
,
but
yet
to
despair
of
ever
obtaining
it
?
And
what
can
fill
the
Conscience
with
greater
Anguish
,
than
to
reflect
with
infinite
Horrour
and
Regret
,
that
it
was
the
Sinners
own
Folly
and
Madness
that
brought
them
to
this
miserable
Condition
?
How
will
they
be
ready
to
rend
and
tear
themselves
in
pieces
,
their
Consciences
curse
their
Wills
,
and
their
Wills
curse
their
Affections
,
and
their
Affections
the
Objects
that
enticed
them
to
the
commission
of
those
Sins
,
the
Revenges
of
which
they
must
now
eternally
suffer
?
And
as
for
the
Bodies
of
these
Damned
Souls
,
they
shall
after
the
Resurrection
and
dreadful
Day
of
Judgment
,
become
all
Fire
,
like
a
live
Coal
,
Fire
shall
be
imbibed
into
the
very
Substance
of
them
,
and
they
not
have
so
much
as
a
drop
of
Water
afforded
them
to
cool
the
tip
of
their
Tongues
.
Luke
16.
Every
Limb
shall
drop
whole
flakes
of
Fire
and
Brimstone
,
and
they
shall
be
so
scourged
with
knotted
and
twisted
Serpenrs
,
as
to
be
made
all
over
one
great
fiery
Wound
and
Ulcer
.
And
this
is
a
third
Consideration
of
the
dreadfulness
of
everlasting
Vengeance
;
It
is
a
falling
into
God's
Hands
.
Fourthly
,
Consider
,
it
is
a
falling
into
the
Hands
of
the
Living
God
himself
,
and
not
of
any
Creature
.
2
Sam
.
24.14
.
Indeed
we
read
,
David
chose
rather
to
fall
into
the
Hands
of
the
Lord
,
than
into
the
Hands
of
Men
.
It
is
true
,
when
there
is
Repentance
,
and
hopes
of
obtaining
Mercy
,
this
is
far
more
eligible
:
for
the
Chastisements
of
the
Lord
are
full
of
Mercy
;
but
the
tender
Mercies
of
the
wicked
are
cruel
.
But
where
all
hopes
of
Mercy
are
excluded
,
as
they
are
in
Hell
,
certainly
there
it
is
infinitely
more
dreadful
to
fall
into
the
Hands
of
a
Sin-revenging-God
,
than
into
the
Hands
of
all
the
Creatures
in
Heaven
,
Earth
,
or
Hell
it self
.
One
would
have
thought
it
had
been
terrible
enough
,
if
the
Apostle
had
said
,
It
is
a
fearful
thing
to
fall
into
the
Hands
of
Devils
;
and
so
indeed
it
were
,
if
we
consider
either
their
Power
,
or
their
Malice
:
they
can
easily
find
out
such
tormenting
Ingredients
,
and
apply
them
to
such
tender
Parts
,
that
it
would
transcend
the
Patience
of
any
Man
,
quietly
to
bear
but
what
one
Devil
can
inflict
.
Do
we
not
often
see
in
the
Illusions
of
black
and
sooty
Melancholy
,
what
strange
Fears
and
Terrors
they
can
imprint
upon
the
Fancy
,
what
Horror
and
Despair
they
can
work
in
the
Conscience
,
so
as
to
make
Men
weary
of
their
Lives
,
and
many
times
perswade
them
to
destroy
themselves
,
only
to
know
the
worst
of
what
they
must
suffer
?
And
all
this
he
can
do
out
of
his
own
Kingdom
;
what
then
can
he
do
when
he
hath
got
Sinners
into
his
own
Dominions
?
What
exact
Tortures
can
he
inflict
upon
them
there
?
such
indeed
as
we
cannot
tell
what
they
are
,
and
may
it
please
God
we
never
may
.
And
yet
the
Devil
is
but
a
fellow-Creature
;
but
wicked
Men
are
to
fall
into
the
Hands
,
not
of
a
Creature
,
but
of
the
great
Creatour
,
into
the
Hands
of
God
himself
,
whose
Power
is
infinitely
beyond
the
Devil's
,
so
that
he
is
the
Tormentor
even
of
them
.
Think
then
with
thy self
,
O
Sinner
,
that
if
God
scourges
,
and
torments
the
very
Devils
,
who
yet
do
so
insufferably
torment
the
Damned
;
how
infinitely
intolerable
then
is
that
Wrath
which
God
himself
shall
inflict
upon
them
?
Consider
with
thy self
,
if
thou
canst
not
bear
those
Pains
and
Torments
which
the
Devils
inflict
,
and
if
the
Devils
cannot
bear
those
Pains
and
Torments
which
God
inflicts
upon
them
;
how
wilt
thou
then
,
O
Sinner
,
be
able
to
bear
the
immediate
Wrath
and
Vengeance
of
the
great
God
himself
?
Nay
,
let
me
go
yet
much
lower
;
and
suppose
that
God
should
make
use
of
common
and
ordinary
Creatures
for
the
punishment
of
wicked
Men
,
who
is
there
that
could
bear
this
?
If
God
should
only
keep
a
Man
living
for
ever
in
the
midst
of
a
Furnace
of
gross
and
earthly
Fire
,
how
dreadful
would
this
be
!
If
but
a
Spark
of
Fire
fall
upon
any
part
of
the
Body
,
what
an
acute
●●in
will
it
cause
?
much
more
〈◇〉
thy
whole
Man
should
be
all
over
on
a
light
Flame
,
and
thou
for
ever
kept
alive
to
feel
the
piercing
Torment
of
it
.
And
yet
what
is
our
dull
unactive
Fire
in
comparison
of
that
pure
intelligent
Fire
,
which
shall
melt
down
the
Damned
like
Wax
,
and
lick
up
the
very
Spirits
of
their
Souls
?
Or
suppose
God
who
knows
the
several
Stings
that
are
in
all
his
Creatures
,
should
take
out
of
them
the
most
sharp
Ingredients
,
and
from
them
all
make
up
a
tormenting
Composition
;
if
he
should
take
Poison
and
Venome
out
of
one
,
and
Fire
and
Scorching
out
of
another
,
and
Smart
and
Stinging
out
of
a
third
,
and
the
Quintessence
of
Bitterness
out
of
a
fourth
;
and
by
his
infinite
Skill
,
heighten
all
these
to
a
preternatural
Acrimony
;
and
should
apply
this
Composition
thus
fatally
mixed
and
blended
together
,
unto
any
of
us
,
what
an
intolerable
Anguish
would
it
cause
?
And
if
Creatures
can
cause
such
Tortures
,
what
a
dreadfull
thing
then
is
it
to
fall
into
the
Hands
of
God
himself
?
For
when
God
conveys
his
Wrath
to
us
by
Creatures
,
it
must
needs
lose
infinitely
in
the
Conveyance
.
When
God
takes
up
one
Creature
to
strike
another
,
it
is
as
if
a
Gyant
should
take
up
a
Straw
to
strike
a
Man
;
for
though
he
be
never
so
strong
,
yet
the
Blow
can
be
but
weak
,
because
of
the
weakness
of
the
Instrument
;
and
yet
alas
how
terrible
are
such
weak
Blows
to
us
?
What
will
it
then
be
when
God
shall
immediately
crush
us
by
the
unrebated
strokes
of
his
own
Almighty
Arm
,
and
express
the
Power
of
his
Wrath
,
and
the
Glory
of
his
Justice
and
Severity
in
our
eternal
Destruction
?
And
this
is
the
fourth
Demonstration
of
the
dreadfulness
of
Divine
Vengeance
.
Fifthly
,
Consider
that
the
Apostle
calls
this
Wrath
,
which
the
living
God
will
inflict
upon
Sinners
,
by
the
Name
of
Vengeance
.
Vengeance
is
mine
,
I
will
recompence
it
.
Now
Vengeance
when
it
is
what
and
sharpned
by
Wrath
,
will
enter
deep
,
and
cut
the
Soul
to
the
Quick
.
God
acts
a
Two-fold
part
in
the
punishment
of
Sinners
.
First
,
of
a
Judge
.
In
relation
to
which
their
Eternal
Torments
are
sometimes
called
Condemnation
;
so
we
read
of
the
Condemnation
of
the
Devil
;
1
Tim
.
3.6
.
That
is
,
that
state
of
Woe
and
Wrath
,
to
which
the
Devil
is
for
ever
sentenced
.
And
Damnation
,
How
can
you
escape
the
Damnation
of
Hell
?
And
sometimes
it
is
termed
Judgment
,
Heb
.
10.27
.
A
certain
fearfull
looking
for
of
Judgment
and
Fiery
Indignation
.
And
in
Jude
15.
Jude
15.
to
execute
Judgment
upon
all
the
Ungodly
.
Which
denotes
that
their
Punishment
shall
be
inflicted
upon
them
from
God
,
as
he
is
a
Just
and
Righteous
Judge
.
And
Secondly
,
God
is
an
Avenger
as
well
as
a
Judge
.
He
is
a
Party
concerned
,
as
having
been
wronged
,
and
injured
by
their
Sins
.
And
in
relation
to
this
,
the
Punishments
that
God
will
inflict
upon
them
,
are
called
Wrath
and
Fury
,
smoaking
Anger
and
Jealousie
:
Deut
.
29.20
.
The
Anger
of
the
Lord
and
his
Jealousie
shall
smoak
against
that
Man
.
Also
,
Fiery
Indignation
,
Heb
.
10.27
.
all
which
we
find
amass'd
and
heaped
together
,
Zeph
.
3.8
.
My
Determination
(
saith
God
)
is
to
gather
the
Nations
,
to
pour
upon
them
mine
Indignation
,
even
all
my
fierce
Anger
;
for
all
the
Earth
shall
be
devoured
with
the
Fire
of
my
Jealousie
.
Now
,
all
these
Expressions
signifie
the
terribleness
of
that
Vengeance
which
God
will
take
.
For
when
the
Wrath
of
Man
only
stirs
him
up
to
revenge
an
Injury
,
he
will
be
sure
to
do
it
to
the
utmost
extremity
of
all
his
Power
.
And
if
the
Revenge
of
a
poor
weak
Man
be
so
dreadful
a
thing
;
how
insupportable
will
be
the
Vengeance
of
the
great
God
,
who
assumes
it
to
himself
as
part
of
his
Royalty
?
Vengeance
is
mine
.
See
that
terrible
place
,
Nah
.
1.2
.
God
is
jealous
,
and
the
Lord
revengeth
:
the
Lord
revengeth
,
and
is
furious
,
the
Lord
will
take
Vengeance
on
his
Adversaries
,
and
he
reserveth
Wrath
for
his
Enemies
.
God
reserveth
Wrath
for
Sinners
,
and
keeps
it
in
store
,
even
that
Wrath
which
themselves
have
treasured
up
against
the
Day
of
Wrath
.
Now
this
Revenging-Wrath
of
God
hath
Two
things
in
it
that
justly
make
it
dreadful
.
First
,
In
that
,
Revenge
always
aims
at
Satisfaction
,
and
seeks
to
repair
Injuries
received
,
by
inflicting
Punishment
on
the
Offender
.
This
gives
ease
to
the
Party
grieved
;
and
if
this
Revenge
be
commensurate
to
the
greatness
of
the
Offence
,
he
rests
satisfied
in
it
.
And
therefore
,
God
speaking
of
himself
according
to
the
Passions
and
Affections
of
Men
,
solaces
himself
in
the
thoughts
of
that
Vengeance
he
would
take
upon
Sinners
,
Isa
.
1.24
.
Ah
I
will
ease
me
of
mine
Adversaries
,
I
will
avenge
me
of
mine
Enemies
.
And
,
O
how
dreadful
that
Revenge
must
be
,
that
shall
ease
the
Heart
of
God
,
and
give
him
satisfaction
,
for
the
heinous
Provocations
that
Sinners
have
committed
against
him
.
For
consider
,
First
,
How
great
and
manifold
our
Offences
have
been
,
and
every
act
of
Sin
,
yea
the
least
that
ever
we
committed
,
is
an
infinite
Debt
,
and
carries
in
it
an
infinite
Guilt
,
because
committed
against
an
infinite
Majesty
.
For
all
Offences
take
their
Measures
,
not
only
from
the
Matter
of
the
Act
,
but
from
the
Person
against
whom
they
are
committed
:
As
a
reviling
injurious
Word
against
our
Equals
,
will
but
bear
an
Action
at
Law
;
but
against
the
Prince
,
it
is
High-Treason
,
and
punishable
with
Death
.
So
here
,
the
least
Offence
against
the
infinite
Majesty
of
God
,
becomes
it self
infinite
:
The
Guilt
of
it
is
far
beyond
whatsoever
we
can
possibly
conceive
:
and
yet
what
infinite
Numbers
of
these
infinite
Sins
have
we
committed
?
The
Psalmist
tells
us
,
Psal
.
40.12
.
They
are
more
than
the
Hairs
of
our
Head
.
Yea
,
we
may
well
take
in
all
the
Sands
of
the
Sea-shore
to
cast
them
up
by
.
Our
Thoughts
are
incessantly
in
Motion
;
they
keep
pace
with
the
Moments
,
and
are
continually
twinkling
,
and
yet
,
Every
Imagination
of
the
Thoughts
of
our
Hearts
is
evil
.
What
Multitudes
of
them
have
been
grosly
wicked
and
impious
;
Atheistical
,
Blasphemous
,
Unclean
,
Worldly
,
and
Malicious
!
and
the
best
of
them
have
been
very
defective
,
and
far
short
of
that
Spirituality
and
Heavenliness
that
ought
to
give
a
Tincture
unto
them
.
And
besides
the
Sins
of
our
Thoughts
,
how
deep
have
our
Tongues
set
us
on
the
score
?
We
have
talk'd
our selves
in
debt
to
the
Justice
of
God
,
and
with
our
own
Breath
have
been
blowing
up
everlasting
and
unquenchable
Fire
.
And
add
to
these
the
numberless
crowd
and
sum
of
our
sinful
Actions
,
wherein
we
have
busily
imployed
our selves
to
provoke
the
Holy
and
Jealous
God
to
Wrath
,
and
we
shall
find
our
Sins
to
be
doubly
infinite
in
their
own
particular
Guilt
and
Demerit
.
And
now
,
O
Sinner
,
when
an
angry
and
furious
God
shall
come
to
exact
from
thee
a
full
satisfaction
for
all
these
Injuries
,
a
Satisfaction
in
which
he
may
eternally
rest
and
acquiesce
,
such
as
may
repair
and
recompence
his
wronged
Honour
,
think
sadly
with
thy self
,
how
infinitely
dreadful
this
must
needs
be
.
Assure
thy self
God
will
not
lose
by
thee
,
but
will
fetch
his
Glory
out
of
thee
,
and
take
such
a
Revenge
upon
thee
as
shall
as
much
please
and
content
him
,
as
his
infinite
Mercy
doth
in
those
whom
he
saves
.
And
how
great
then
must
this
Vengeance
be
?
Secondly
,
Consider
how
dreadful
a
Revenge
God
took
on
his
own
dear
Son
,
our
Lord
Jesus
Christ
,
when
he
came
to
satisfie
his
Justice
upon
him
for
our
Sins
.
His
Wrath
fell
infinitely
heavy
upon
him
,
and
the
pressure
of
it
was
so
intollerable
,
that
it
squeezed
out
drops
of
clotted
Blood
from
him
in
the
Garden
,
and
that
sad
Cry
on
the
Cross
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
yet
,
First
,
Our
Lord
Christ
was
supported
under
all
his
Sufferings
by
the
ineffable
Union
of
the
Deity
.
He
had
infinite
Power
for
him
,
as
well
as
against
him
;
infinite
Power
to
bear
him
up
,
as
well
as
to
crush
him
.
In
Christ's
Sufferings
,
the
Power
of
God
seem'd
as
it
were
to
encounter
with
,
and
run
contrary
to
it self
in
the
same
Channel
.
And
as
he
had
the
support
of
infinite
Power
in
his
Sufferings
,
so
likewise
had
he
in
the
greatest
of
his
Agonies
the
Ministry
of
Angels
to
comfort
him
,
and
to
refresh
the
Droopings
and
Faintings
of
his
Humane
Nature
.
And
,
Secondly
,
The
infinite
Dignity
of
Christ's
Person
,
being
God
as
well
as
Man
,
might
well
compound
for
the
Rigour
of
his
Punishments
,
and
stamp
such
a
Value
upon
his
Humiliation
,
that
less
degrees
of
Suffering
from
him
,
might
be
fully
satisfactory
.
For
indeed
it
cannot
be
but
an
infinite
Punishment
,
for
an
infinite
Person
to
be
punished
.
But
thou
that
art
but
a
vile
contemptible
Creature
,
made
up
of
Mud
and
Slime
,
hast
nothing
in
thy
Nature
wherewith
to
satisfie
the
Justice
of
God
,
but
only
the
eternal
Destruction
and
Perdition
of
it
.
Thou
hast
no
Worth
nor
Dignity
,
the
consideration
whereof
might
perswade
the
Almighty
to
mitigate
the
least
of
his
Wrath
towards
thee
:
And
when
it
falls
in
all
its
weight
and
force
upon
thee
,
thou
hast
nothing
to
support
thee
.
It
is
true
,
the
Almighty
Power
of
God
shall
continue
thee
in
thy
Being
,
but
thou
wilt
for
ever
curse
and
blaspheme
that
Support
,
that
shall
be
given
thee
only
to
perpetuate
thy
Torments
,
and
ten
thousand
times
wish
that
God
would
destroy
thee
once
for
all
,
and
that
thou
mightest
for
ever
shrink
away
into
nothing
:
but
that
will
not
be
granted
thee
;
no
,
thou
shalt
not
have
so
much
as
the
comfort
of
dying
,
nor
escape
the
Vengeance
of
God
by
Annihilation
:
but
his
Power
will
for
ever
so
support
thee
,
as
for
ever
to
torment
thee
,
which
is
only
such
a
Support
as
a
Man
on
the
Rack
or
on
the
Wheel
,
supported
so
as
they
cannot
come
off
,
the
Engine
of
their
Torture
upholds
them
.
And
as
for
any
help
or
relief
the
Ministry
of
Angels
will
afford
thee
,
think
what
solace
it
will
bring
thee
,
when
God
shall
set
on
whole
Legions
of
infernal
Ghosts
,
black
and
hideous
Spirits
,
as
the
Executioners
of
his
Wrath
,
who
shall
for
ever
triumph
in
thy
Woes
and
add
to
them
,
hurl
Fire-brands
at
thee
,
heap
Fewel
about
thee
,
and
fully
satiate
their
Malice
upon
thee
,
as
God
satisfies
his
Justice
.
And
this
is
one
Consideration
of
the
dreadfulness
of
this
Vengeance
,
in
that
it
aims
at
and
exacts
satisfaction
for
Sin
,
which
will
be
infinitely
intolerable
,
because
our
Sins
are
infinite
both
in
Number
and
Heinousness
.
And
because
Jesus
Christ
,
who
was
to
satisfie
not
for
his
own
,
but
for
the
Sins
of
others
,
though
he
were
upheld
by
the
Divine
Nature
,
and
possibly
underwent
not
such
Acrimony
of
Wrath
as
the
Damned
do
;
yet
his
Sufferings
were
unspeakable
and
unknown
Sorrows
:
And
how
much
sorer
then
shall
wicked
Men
bear
for
their
own
Sins
,
when
Justice
shall
come
to
reckon
with
them
,
and
to
exact
from
them
to
the
very
utmost
Farthing
,
of
all
that
they
owe
?
Secondly
,
Consider
that
Revenging
Wrath
stirs
up
all
that
is
in
God
against
a
Sinner
.
Wrath
when
it
is
whet
and
set
on
by
Revenge
,
redoubles
a
Man's
Force
,
and
makes
him
perform
Things
that
he
could
not
do
in
his
cold
Blood
,
it
fires
all
a
Man's
Spirits
,
and
calls
them
forth
to
express
their
utmost
Efforts
.
So
this
Revenging
Wrath
of
God
draws
forth
all
the
Force
and
Activity
of
his
Attributes
,
and
sets
them
against
a
Sinner
,
and
how
dreadful
then
must
that
Execution
needs
be
?
We
see
what
great
Works
God
can
perform
when
he
is
not
stirred
up
thereunto
by
his
Wrath
and
Indignation
.
He
speaks
a
whole
World
into
Being
,
and
speaks
it
with
a
cold
and
calm
Breath
.
Certainly
it
was
no
small
piece
of
work
,
to
spread
out
the
Heavens
,
and
lay
the
Foundations
of
the
Earth
,
and
to
work
all
those
Wonders
of
Creation
and
Providence
which
we
daily
behold
;
but
yet
all
these
Things
God
did
,
(
if
I
may
so
speak
)
without
any
Emotion
.
But
when
he
comes
to
take
Vengeance
upon
Sinners
,
he
is
then
inflamed
,
all
that
is
in
God
,
is
as
it
were
on
fire
.
Jealousie
,
says
Solomon
,
is
the
Rage
of
a
Man
.
Prov.
6.34
.
Now
when
God's
Jealousie
shall
be
stirred
in
him
,
think
how
impetuously
it
will
break
forth
in
the
fearful
effects
of
it
.
The
Lord
shall
stir
up
Jealousie
like
a
Man
of
War
;
he
shall
cry
,
yea
,
roar
,
Isa
.
42.13
.
he
shall
prevail
against
his
Enemies
.
If
the
calm
and
sedate
Works
of
God
are
so
great
and
wonderful
,
how
great
then
will
his
Vengeance
be
,
when
Anger
,
Fury
,
and
Indignation
shall
excite
and
whet
his
Power
to
shew
the
very
utmost
most
of
what
it
can
do
?
And
therefore
we
find
that
though
God
had
inflicted
dreadful
Plagues
upon
the
Israelites
in
the
Wilderness
,
and
had
shewn
mighty
effects
of
his
Power
and
Vengeance
,
yet
we
find
the
Church
blesseth
him
,
Psal
.
78.38
.
That
he
turned
away
his
Anger
,
and
did
not
stir
up
all
his
Wrath
.
But
in
Hell
God
stirs
up
all
his
Wrath
,
every
thing
is
set
and
bent
against
the
Damned
:
And
as
to
the
Saints
in
Heaven
,
every
Attribute
of
God
concurs
to
make
him
merciful
and
gracious
to
them
.
So
to
the
Wicked
in
Hell
,
all
the
Perfections
of
God
conspire
either
to
stir
up
and
kindle
his
Wrath
,
or
else
to
assist
him
in
the
execution
of
it
upon
them
.
The
infinite
Wisdom
of
God
contrives
their
Punishments
,
and
which
way
to
lay
them
on
,
of
that
they
shall
be
most
sharp
and
poinant
.
The
Power
of
God
that
rouses
it self
against
them
,
and
proffers
all
its
Succours
and
Assistance
unto
Vengeance
.
The
Eternity
and
Unchangeableness
of
God
come
in
as
a
dreadful
Addition
,
and
makes
that
Wrath
which
of
it self
is
insupportable
,
to
be
also
everlasting
?
Yea
that
sweet
and
mild
Attribute
of
God
,
his
Mercy
,
the
only
Refuge
and
the
only
comfort
of
miserable
Mankind
,
yet
even
this
turns
against
them
too
,
and
because
they
despised
it
when
it
shone
forth
in
Patience
and
Forbearance
,
will
not
now
regard
them
when
they
stand
in
need
of
its
Rescue
and
Deliverance
:
So
that
all
that
is
in
God
,
arms
it self
to
take
Vengeance
on
Sinners
:
And
O
think
how
sore
and
fearful
that
Vengeance
will
be
,
when
God
shall
put
forth
all
that
is
in
himself
for
the
executing
of
his
Wrath
upon
impenitent
Sinners
!
And
thus
I
have
done
with
the
Demonstrations
of
the
Dreadfulness
of
God's
Wrath
taken
from
the
Words
in
the
Text
,
Vengeance
is
mine
,
I
will
recompence
it
.
't
is
a
fearful
thing
to
fall
into
the
Hands
of
the
Living
God
.
Let
us
now
consider
some
other
Demonstrations
of
the
Greatness
of
this
Wrath
.
And
,
First
,
It
appears
to
be
exceeding
dreadful
in
that
it
is
set
forth
to
us
in
Scripture
by
all
those
things
which
are
most
terrible
to
Humane
Nature
.
God
maketh
use
of
many
Metaphorical
Expressions
of
things
most
grievous
to
our
Senses
,
that
from
them
we
may
take
an
hint
to
conceive
how
intolerable
his
Wrath
is
in
it self
.
It
is
called
a
Prison
,
the
Spirits
in
Prison
,
1
Pet
.
3.19
.
that
is
,
the
Souls
of
those
Men
to
whom
the
Spirit
of
Christ
in
Noah
went
,
and
preached
in
the
Days
of
their
Mortal
Life
,
but
for
their
Disobedience
are
shut
up
under
the
Wrath
of
God
in
Hell
.
And
certainly
Hell
is
a
Prison
large
enough
to
hold
all
the
World
.
The
Wicked
shall
be
turned
into
Hell
,
Psal
.
9.17
.
and
all
the
Nations
that
forget
God
.
A
Prison
it
is
where
the
Devil
and
wicked
Spirits
are
shackled
with
Chains
of
massy
and
substantial
Darkness
.
They
are
,
2
Pet
.
2.4
.
says
the
Apostle
,
reserved
in
Chains
of
Darkness
unto
the
Judgment
of
the
great
Day
.
And
they
are
there
kept
in
everlasting
Chains
under
Darkness
,
not
one
Cranny
in
this
great
Prison
to
let
in
the
least
ray
or
glimpse
of
Light
.
It
is
called
a
Place
of
Torment
.
Luke
16.28
.
It
is
a
Region
of
Woe
and
Misery
,
wherein
Horrour
,
Despair
,
and
Torture
for
ever
dwell
,
and
are
in
their
most
proper
Seat
and
Habitation
.
It
is
called
,
a
drowning
of
Men
in
Destruction
and
Perdition
.
1
Tim
.
6.9
.
One
would
think
that
to
be
drowned
,
might
signifie
Death
enough
of
it self
;
but
to
be
drowned
in
Perdition
and
Destruction
,
signifies
moreover
the
fatalness
and
the
depth
of
that
Death
into
which
they
are
plunged
.
It
is
called
,
a
being
cast
bound
Hand
and
Foot
into
utter
Darkness
;
Mat
.
22.13
.
A
being
thrown
into
a
Furnace
of
Fire
,
Mat
.
13.42
,
50
to
be
burnt
alive
.
It
is
called
,
Revel
.
20.15
.
a
Lake
of
Fire
,
into
which
wicked
Men
shall
be
plunged
all
over
,
where
they
shall
lye
wallowing
and
rowling
among
Millions
of
damned
Spirits
,
in
those
infernal
Flames
.
And
this
Lake
is
continually
fed
with
a
sulphurous
stream
of
Brimstone
:
Revel
.
19
20.
And
this
Fire
and
Brimstone
is
that
which
never
shall
be
quenched
.
Mat
.
3.12
.
He
will
burn
up
the
Chaff
with
unquenchable
Fire
.
And
lastly
,
to
name
no
more
,
it
is
called
everlasting
Fire
prepared
for
the
Devil
and
his
Angels
.
Mat
.
25.41
.
And
now
we
are
arrived
at
the
highest
pitch
of
what
Sence
can
feel
,
or
Imagination
conceive
.
Or
if
it
be
possible
that
in
your
deepest
Thoughts
you
can
conceive
any
thing
more
dreadful
than
this
,
you
may
call
it
a
Sea
of
molten
Brimstone
,
set
all
on
fire
,
and
continually
spewing
out
sooty
dark
Flames
,
wherein
endless
Multitudes
of
sinful
Wretches
must
lye
tumbling
to
all
Eternity
,
burnt
up
with
the
fierceness
of
a
tormenting
and
devouring
Fire
,
scourged
with
Scorpions
,
stung
with
fiery
Serpents
,
howling
and
roaring
incessantly
,
and
none
to
pity
,
much
less
to
relieve
and
help
them
,
grinding
and
gnashing
their
Teeth
through
the
extremity
of
their
Anguish
and
Torture
.
If
now
you
can
fancy
any
thingmore
terrible
and
dreadful
than
this
,
Hell
is
that
,
yea
and
much
more
:
For
these
things
are
Metaphorical
;
and
though
I
cannot
deny
but
some
of
these
may
be
properly
and
literally
true
,
yet
the
literal
Sense
of
these
Metaphors
do
but
faintly
and
weakly
shew
us
what
the
least
part
of
those
everlasting
Torments
are
.
Secondly
,
Another
Demonstration
of
the
dreadfulness
of
this
Vengeance
is
this
,
That
it
is
a
Wrath
that
shall
come
up
unto
,
and
equal
all
our
Fears
.
You
know
what
an
inventive
and
ingenious
thing
Fear
is
,
what
horrid
Shapes
it
can
fancy
to
it self
out
of
every
thing
:
Put
but
an
active
Fancy
into
an
Affright
,
and
presently
the
whole
World
will
be
filled
with
strange
Monsters
and
hideous
Apparitions
.
The
very
shaking
of
a
Leaf
will
sometimes
rout
all
the
Forces
and
Resolutions
of
Men
:
And
usually
it
is
this
wild
Passion
that
doth
enhance
all
other
Dangers
,
and
make
them
seem
greater
and
more
dreadful
than
indeed
they
are
.
But
now
here
it
is
impossible
for
a
wicked
Man
to
fear
more
than
he
shall
certainly
suffer
.
Let
his
Imaginations
be
hung
round
with
all
the
dismal
Shapes
that
ever
frighted
Men
out
of
their
Wits
:
let
his
Fancy
dip
its
Pencil
in
the
deepest
Melancholy
that
ever
any
Soul
was
besmeered
with
,
and
then
strive
to
pourtray
and
express
the
most
terrible
things
that
it
can
judge
to
be
the
Objects
of
Fear
,
or
the
Instruments
of
Torment
;
yet
the
Wrath
of
the
great
God
vastly
exceeds
all
that
Fear
it self
can
possibly
represent
.
See
that
strange
Expression
,
Psal
.
90.11
.
Who
knows
the
Power
of
thine
Anger
?
according
to
thy
Fear
,
so
is
thy
Wrath
.
That
is
,
according
to
the
fear
Men
have
of
thee
,
as
dreadful
and
as
terrible
as
they
can
possibly
apprehend
thy
Wrath
to
be
,
so
it
is
,
and
much
more
.
Let
the
Heart
of
Man
stretch
it self
to
the
utmost
Bounds
of
Imagination
,
and
call
in
to
its
Aid
all
the
things
that
ever
it
hath
heard
or
seen
to
be
dreadful
;
let
it
(
as
that
Painter
,
who
to
make
a
beautiful
Piece
,
borrowed
several
of
the
best
Features
from
several
beautiful
Persons
)
borrow
all
the
dreadful
,
all
the
direful
Representations
that
ever
it
met
with
,
to
make
up
one
most
terrible
Idea
;
yet
the
Wrath
of
God
shall
still
exceed
it
:
He
can
execute
more
Wrath
upon
us
than
we
can
fear
.
Some
wicked
Men
in
this
Life
have
had
a
Spark
of
this
Wrath
of
God
fall
upon
their
Consciences
,
when
they
lye
roaring
out
under
Despair
and
fearful
Expectations
of
the
fiery
Indignation
of
God
to
consume
and
devour
them
.
But
alas
this
is
nothing
to
what
they
shall
hereafter
feel
.
God
now
doth
but
open
to
them
a
small
chink
and
crevice
into
Hell
,
he
now
doth
but
suffer
a
few
small
drops
of
his
Wrath
to
fall
upon
them
.
And
if
this
be
so
sore
and
smart
that
their
Fears
could
never
think
of
any
thing
more
dreadful
than
what
they
now
suffer
:
O
what
will
it
be
then
when
he
shall
overwhelm
them
with
a
whole
Deluge
of
his
Wrath
,
and
cause
all
his
Waves
to
go
over
them
?
Fear
him
,
says
our
Saviour
,
who
is
able
to
destroy
both
Soul
and
Body
in
Hell
;
yea
,
I
say
unto
you
,
Mat
.
10.28
.
fear
him
.
And
yet
when
we
have
feared
according
to
the
utmost
extent
of
our
narrow
Hearts
,
yet
still
his
infinite
Power
and
Wrath
is
infinitely
more
fearful
than
we
can
fear
it
.
Thirdly
,
Consider
the
principal
and
immediate
Subject
of
this
Wrath
of
God
,
and
that
is
the
Soul
,
and
this
adds
much
to
the
dreadfulness
of
it
.
The
acutest
Torments
that
the
Body
is
capable
of
,
are
but
dull
and
flat
things
in
comparison
of
what
the
Soul
can
feel
.
Now
when
God
shall
immediately
with
his
own
Hand
lash
the
Soul
,
that
refined
and
spiritual
Part
of
Man
,
the
Principle
of
all
Life
and
Sensation
,
and
shall
draw
Blood
from
it
every
Stripe
,
how
intolerable
may
we
conceive
those
Pains
and
Tortures
to
be
?
To
shoot
poison'd
Darts
into
a
Man's
Marrow
,
to
rip
up
his
Bowels
with
a
Sword
red
hot
;
all
this
is
as
nothing
to
it
.
Think
what
it
is
to
have
a
drop
of
scalding
Oyl
,
or
melted
Lead
,
fall
upon
the
Apple
of
your
Eyes
,
that
should
make
them
boyl
and
burn
till
they
fall
out
of
your
Heads
;
such
Torment
,
nay
infinitely
more
than
such
,
is
it
to
have
the
burning
Wrath
of
God
to
fall
upon
the
Soul
.
We
find
that
Spirits
which
are
infinitely
inferiour
unto
God
,
can
make
strange
Impressions
upon
the
Souls
of
Men
:
and
shall
not
the
great
God
much
more
,
who
is
the
Father
of
Spirits
?
Yes
,
he
can
torture
them
by
his
essential
Wrath
.
And
that
God
,
who
,
as
the
Prophet
Nahum
speaks
,
Nahum
1.6
.
can
melt
Mountains
,
and
make
Hills
and
Rocks
flow
down
at
his
Presence
,
can
melt
the
Souls
of
the
Damned
,
like
lumps
of
Wax
;
for
in
his
Displeasure
he
doth
sometimes
do
it
to
the
best
of
Men
even
in
this
Life
,
Psal
.
22.14
.
My
Heart
is
melted
like
Wax
in
the
midst
of
my
Bowels
:
says
David
.
Fourthly
,
The
Dreadfulness
of
this
Wrath
of
God
may
be
demonstrated
by
this
,
That
the
Punishment
of
the
Damned
is
reserved
by
God
as
his
last
Work
.
It
is
a
Work
which
he
will
set
himself
about
when
all
the
rest
of
his
Works
are
done
,
when
he
hath
folded
up
the
World
,
and
laid
it
aside
as
a
Thing
of
no
further
use
,
then
will
God
set
himself
to
this
great
Work
,
and
pour
out
all
the
Treasures
of
his
Wrath
upon
damned
Wretches
,
as
if
God
would
so
wholly
mind
this
Business
that
he
would
lay
all
other
Affairs
aside
,
that
he
might
be
intent
only
upon
this
,
having
no
other
thing
to
interrupt
him
.
Think
then
how
full
of
Dread
and
Terror
this
must
needs
be
,
when
God
will
as
it
were
employ
all
his
Eternity
about
this
,
and
have
no
other
thing
to
take
him
off
from
doing
it
with
all
his
Might
.
God
hath
reserved
two
Works
,
and
but
two
for
the
other
World
;
One
is
the
Salvation
of
the
Elect
,
and
the
other
is
the
Damnation
of
Reprobates
.
Now
it
is
remarkable
that
God's
last
Works
do
always
exceed
his
former
:
And
therefore
we
find
in
the
Creation
of
the
World
,
God
still
proceeded
on
from
more
imperfect
kind
of
Creatures
to
those
that
were
more
perfect
,
until
he
had
fully
built
and
finished
,
yea
carved
,
and
as
it
were
painted
this
great
House
of
the
Universe
;
and
then
he
brings
Man
into
it
as
his
last
Work
,
as
the
Crown
and
Perfection
of
the
rest
:
So
God
likewise
acted
in
the
manner
of
revealing
his
Will
unto
Mankind
,
first
he
spake
to
them
by
Dreams
and
Visions
,
but
in
the
last
Days
(
as
the
Apostle
expresseth
it
)
he
hath
spoken
unto
us
by
his
Son
.
So
also
in
the
Dispensation
of
the
Covenant
of
Grace
,
and
Exhibition
of
the
Messiah
,
first
he
was
made
known
only
by
Promise
to
the
Fathers
,
then
in
Types
and
obscure
Resemblances
to
the
Jews
,
but
in
the
latter
Days
,
himself
came
and
took
upon
him
the
form
of
a
Servant
,
and
wrought
out
a
compleat
Redemption
for
us
.
So
usually
the
last
Works
of
God
are
more
compleat
,
perfect
and
excellent
than
the
former
.
Now
God's
Punishing-Work
is
his
last
Work
,
and
therefore
it
shall
exceed
in
Greatness
all
that
ever
went
before
it
.
In
his
first
Work
,
the
Creation
of
the
World
,
he
demonstrated
his
infinite
Power
,
Wisdom
,
and
Godhead
;
but
in
the
Destruction
of
Sinners
,
which
is
his
last
Work
,
he
will
manifest
more
of
Power
and
Wisdom
,
than
he
did
in
his
creating
them
;
and
how
fearful
a
Destruction
then
must
this
needs
be
?
God
hath
variety
of
Works
that
he
is
carrying
on
in
this
World
,
and
if
his
Glory
doth
not
perfectly
appear
in
one
,
he
may
manifest
it
in
another
.
But
when
he
shall
confine
himself
only
to
two
,
as
he
will
in
the
World
to
come
,
the
saving
of
the
Godly
,
and
the
damning
of
the
Wicked
,
and
this
without
any
variety
or
change
,
certainly
then
these
shall
be
performed
to
the
very
utmost
of
what
God
can
do
:
for
as
he
will
save
the
Saints
to
the
very
utmost
;
so
likewise
will
he
damn
and
destroy
Sinners
to
the
very
utmost
.
Fifthly
,
Another
Demonstration
of
the
dreadfulness
of
this
Wrath
shall
be
drawn
from
this
Consideration
,
That
God
will
for
ever
inflict
it
for
the
glorifying
of
his
Power
on
the
Damned
.
What
if
God
willing
to
shew
his
Wrath
,
Rom.
9.22
.
and
make
his
Power
known
:
And
they
shall
be
punish'd
with
everlasting
Destruction
from
the
Presence
of
the
Lord
,
2
Thes
.
1.9
.
and
from
the
Glory
of
his
Power
.
Now
certainly
,
if
God
will
inflict
eternal
Punishments
upon
them
to
shew
forth
his
Power
,
their
Punishments
must
needs
be
infinitely
great
.
For
,
First
,
All
those
Works
wherein
God
shews
forth
his
Power
,
are
great
and
stupendous
.
Consider
what
Power
it
was
for
God
to
lay
the
Beams
of
the
World
,
and
to
erect
so
stately
a
Fabrick
as
Heaven
and
Earth
.
The
Apostle
therefore
tells
us
,
That
by
the
Creation
of
the
World
,
is
understood
the
eternal
Power
of
God
.
Rom.
1.20
.
When
God
shewed
his
Power
in
creating
,
O
what
a
great
and
stupendous
Work
did
he
produce
!
And
therefore
certainly
when
God
shall
likewise
shew
his
Power
in
destroying
,
the
Punishments
he
will
inflict
will
be
wonderful
and
stupendous
.
Secondly
,
Consider
God
can
easily
destroy
a
Creature
without
shewing
any
great
Power
,
or
putting
forth
his
Almighty
Arm
and
Strength
to
do
it
.
If
he
only
withdraw
his
Power
by
which
he
upholds
all
things
in
their
Beings
,
we
should
quickly
fall
all
abroad
into
nothing
:
So
easie
is
it
for
God
to
destroy
the
well-being
of
all
his
Creatures
.
But
now
if
God
will
express
the
greatness
and
infiniteness
of
his
Power
in
destroying
Sinners
,
whom
yet
he
can
destroy
without
putting
forth
his
Power
,
yea
only
by
withdrawing
and
withholding
it
;
O
how
fearful
must
this
Destruction
needs
be
!
Alas
we
are
crusht
before
the
Moth
,
and
must
needs
perish
,
if
God
doth
but
suspend
the
Influence
of
his
Power
from
us
.
How
dreadfully
then
will
he
destroy
,
when
he
shall
lay
forth
his
infinite
Power
to
do
it
,
who
can
easily
do
it
without
Power
?
And
thus
I
have
laid
down
some
Demonstrations
of
the
dreadfulness
of
the
Wrath
and
Vengeance
of
God
,
five
of
them
drawn
from
the
Words
of
the
Text
,
and
five
drawn
from
other
Considerations
.
I
shall
now
shut
up
with
two
or
three
Words
of
Application
.
First
,
Then
be
perswaded
to
believe
that
there
is
such
a
dreadful
Wrath
to
come
.
I
know
well
,
you
all
profess
that
you
do
believe
,
that
as
there
are
unconceivable
Rewards
of
Glory
reserved
in
Heaven
for
the
Saints
;
so
,
that
there
are
inexhaustible
Treasures
of
Wrath
reserved
and
laid
up
in
Hell
for
all
ungodly
and
impenitent
Sinners
.
But
☉
how
few
are
there
that
do
really
and
cordially
believe
these
things
:
Mens
own
Lives
may
be
evident
Convictions
to
themselves
of
their
Atheism
and
Infidelity
:
For
the
true
reason
of
all
that
dissoluteness
which
we
see
abroad
in
the
World
proceeds
much
from
hence
,
because
Men
are
not
perswaded
that
these
dreadful
Terrors
of
the
Lord
which
have
now
been
set
before
us
,
are
any
thing
but
an
honest
Artifice
.
They
look
upon
them
as
things
only
invented
to
scare
the
World
into
good
order
,
and
to
awe
Men
into
some
compass
of
Civility
and
Honesty
:
They
think
all
those
tremendous
Threatnings
that
God
hath
denounced
in
his
Law
to
be
things
intended
rather
to
fright
Men
,
than
to
do
execution
upon
them
.
And
whereas
one
of
the
most
effectual
Motives
to
Piety
and
an
holy
Life
,
is
to
be
perswaded
of
the
Terrors
of
the
Lord
,
these
are
not
yet
perswaded
that
there
are
any
such
Terrors
:
But
assure
your selves
these
are
not
the
extravagant
Dreams
of
Melancholy
Fancies
,
nor
the
Politick
Impostures
of
Men
that
design
to
amuse
the
World
with
frightful
Stories
;
but
they
are
sad
and
serious
Truths
,
such
as
however
you
may
now
slight
and
contemn
,
yet
shall
you
be
wofully
convinced
of
by
your
own
experience
,
when
after
a
few
years
,
or
possibly
a
few
days
,
you
shall
be
sunk
down
into
that
Place
of
Torment
,
that
Gulph
and
Abyss
of
Misery
,
where
the
great
God
shall
for
ever
express
the
Art
,
and
the
Power
of
his
Vengeance
in
your
everlasting
Destruction
.
Secondly
,
This
speaks
abundance
of
comfort
to
all
those
whose
Sins
are
pardon'd
,
and
they
delivered
from
the
Wrath
to
come
.
Look
what
Springtydes
of
Joy
would
rise
in
the
Heart
of
a
poor
condemned
Malefactor
,
who
every
moment
expects
the
stroke
of
Justice
to
cut
him
off
,
to
have
a
Pardon
interpose
and
rescue
him
from
Death
.
Such
,
yea
far
greater
should
be
thy
Joy
who
art
freed
meerly
by
a
gracious
Pardon
,
from
a
Condemnation
infinitely
greater
and
worse
than
Death
it self
.
When
we
look
into
Hell
,
and
consider
the
Wrath
that
the
Damned
there
lye
under
,
O
to
behold
them
there
restlesly
rolling
to
and
fro
in
Chains
and
Flames
,
to
hear
them
exclaim
against
their
own
Folly
and
Madness
,
and
to
curse
Themselves
and
their
Associates
as
the
Causes
of
their
heavy
and
doleful
Torments
;
how
should
we
rejoice
that
though
we
have
been
guilty
of
many
great
and
heinous
Sins
,
and
have
Ten
thousand
times
deserved
Hell
and
everlasting
Burnings
,
yet
our
good
and
gracious
God
hath
freely
pardon'd
us
our
Debts
,
and
freed
us
from
the
same
merited
Punishments
.
Thirdly
,
This
also
should
excite
us
to
magnifie
the
Love
of
our
Lord
Jesus
Christ
towards
us
,
who
though
he
knew
what
the
dreadful
Wrath
of
God
was
,
how
sore
and
heavy
it
would
lye
upon
his
Soul
,
yet
such
was
his
infinite
Compassion
towards
us
,
that
he
willingly
submitted
himself
to
be
in
our
stead
,
took
upon
him
our
Nature
,
that
he
might
take
upon
him
our
Guilt
;
and
first
made
himself
wretched
,
that
he
might
be
made
accursed
.
He
drank
off
the
whole
bitter
Cup
of
his
Father's
Wrath
at
one
bitter
Draught
,
received
the
whole
sting
of
Death
into
his
Body
at
once
;
falls
and
dies
under
the
Revenges
of
Divine
Justice
,
only
that
we
might
be
delivered
from
the
Wrath
that
we
had
deserved
,
but
could
not
bear
.
O
Christian
,
let
thy
Heart
be
enlarged
with
great
Love
and
Thankfulness
to
thy
blessed
Redeemer
;
and
as
he
thought
nothing
too
much
to
suffer
for
thee
,
return
him
this
Expression
of
thy
Thankfulness
,
to
think
nothing
too
much
,
nor
too
hard
to
do
,
or
to
suffer
for
him
.
Fourthly
,
You
that
go
on
in
Sin
,
consider
what
a
God
you
have
to
deal
withal
;
You
have
not
to
do
with
Creatures
,
but
with
God
himself
.
And
do
you
not
fear
that
increated
Fire
that
will
wrap
you
up
in
Flames
of
his
essential
Wrath
,
and
burn
you
for
ever
?
Consider
that
dreadful
Expostulation
that
God
makes
.
Can
thy
Heart
indure
,
Ezek
.
22.14
.
or
can
thy
Hands
be
strong
in
the
Day
that
I
shall
deal
with
thee
,
saith
the
Lord
?
The
very
weakness
of
God
is
stronger
than
Man
:
God
can
breath
,
he
can
look
a
Man
to
Death
;
Job
4.9
.
By
the
Blast
of
God
they
perish
,
and
by
the
Breath
of
his
Nostrils
are
they
consumed
:
They
perish
at
the
Rebuke
of
thy
Countenance
.
Psal
.
80.16
.
O
then
tremble
to
think
what
a
load
of
Wrath
his
heavy
Hand
can
lay
upon
thee
,
Isa
.
10.12
.
That
Hand
which
spans
the
Heavens
,
and
in
the
Hollow
of
which
he
holds
the
Sea
.
What
Punishment
will
this
great
Hand
of
God
in
which
his
great
Strength
lies
,
inflict
when
it
shall
fall
upon
thee
in
the
full
Power
of
its
Might
?
And
tell
me
now
,
O
Sinner
,
wouldst
thou
willingly
fall
into
the
Hands
of
this
God
,
who
is
thus
able
to
crush
thee
to
pieces
,
yea
to
nothing
?
O
how
shall
any
of
us
then
dare
,
who
are
but
poor
weak
Potsherds
of
the
Earth
,
dash
our selves
against
this
Rock
of
Ages
?
Indeed
we
can
neither
resist
his
Power
,
nor
escape
his
Hand
:
and
therefore
since
we
must
necessarily
sooner
or
later
fall
into
the
Hands
of
God
,
let
us
by
true
Repentance
and
an
humble
Acknowledgment
of
our
Sins
and
Vileness
,
throw
our selves
into
his
merciful
Hands
;
and
then
to
our
unspeakable
Comfort
we
shall
find
that
he
will
extend
his
Arm
of
Mercy
to
support
us
,
and
not
his
Hand
of
Justice
to
crush
and
break
us
.
FINIS
.
ADVERTISEMENT
.
PRactical
Preparation
for
Death
,
the
Interest
and
Wisdom
of
Christians
,
the
Folly
and
Misery
of
those
that
are
negligent
therein
.
The
great
Benefits
of
a
Life
spent
in
daily
preparation
for
our
Latter
End
:
With
Motives
and
Directions
for
the
Performance
thereof
.
Recommended
as
proper
to
be
given
at
Funerals
.
The
Glory
and
Happiness
of
the
Saints
in
Heaven
;
or
,
A
Discourse
,
concerning
the
blessed
State
of
the
Righteous
after
Death
.
By
the
same
Author
.